Musar sobre Deuteronómio 4:35

These four qualities are lacking if wisdom is lacking, for they cannot join together unless there be knowledge and wisdom. If a man does not have knowledge and wisdom, he will not recognize his God and serve Him, as it is said (Jeremiah 9:23), “But let him that glorieth glory in this, that he understandeth and knoweth Me.” The Prophet means that everyone who possesses wisdom will understand and know “Me” immediately. For it is through knowledge that a man recognizes his Creator and then serves Him. In this manner, is it explained in many places. Concerning reason, it is said (Deuteronomy 29:8), “In order that you may do everything with intelligence”, and concerning knowledge, it is said (ibid., 4:35), “Unto thee it was shown, that thou mightest know.”

Truly, a person should make efforts to study Torah and not be concerned about his wealth. Rather, he should spend even all of his money in order to study Torah. And he should sell that which is light, which is wealth, and purchase that which is honorable, which is the study of Torah, as it is written, It is more precious than rubies, etc. (Proverbs 3:5). And fortunate is one who does so and fortunate is his lot! For he sells temporary life, which is wealth, and he purchases eternal life and existence forever and ever, which are words of Torah. And we have this text in the Pesikta [see Vayikra Rabbah 30:1]: Rabbi Yochanan was ascending from Tiberias to Tzippori, and Rabbi Chiya bar Abba was supporting him. They arrived at a certain field. [Rabbi Yochanan] said, "This field was mine, and I sold it in order to study Torah." They arrived at a certain vineyard. He said, "This vineyard was mine, and I sold it in order to study Torah." They arrived at a certain olive grove. He said, "This olive grove was mine, and I sold it in order to study Torah." Rabbi Chiya bar Abba wept. Rabbi Yochanan said to him, "Why are you weeping?" He said to him, "I am crying because you did not leave anything for your old age." He said to him, "Chiya, my son, is it insignificant in your eyes what I did, that I sold an item that was given in six days and acquired an item that was given in forty days and forty nights?" Behold, we learned that it, the Torah, is more precious to a person than any desirable vessel in the world. And we have this text in Bereishit Rabba (35:3): It is more precious than rubies, all objects cannot equal it, but [another] verse says, all of your objects cannot equal it (Proverbs 3:15). "[All] objects" – these are commandments and good deeds. "Your objects" – these are precious stones and pearls. These and those cannot equal it, [all] objects and your objects cannot equal it, as it is written, Let not the wise man glory in his wisdom(Jeremiah 9:22), meaning if his wisdom is foreign wisdom; let not the strong man glory in his strength, meaning if it is not that he is conquering his [evil] impulse. As it has been learned [Avot 4:1], "Who is rich? One who is satisfied with his lot. [Who is strong? One who conquers his impulse.] Rather, let the one who glories, glory in this: perceiving and knowing Me (Jeremiah 9:23). And there is no knowing of the Holy One, blessed be He, except for the knowing of Torah, as it is stated, You have been shown that you might know that the Lord, He is God, there is none else (Deuteronomy 4:35). And it is written after it, From the heavens He let you hear His voice to discipline you, etc. (Deuteronomy 4:36). And I have heard if from the rabbi, Rabbi Yehudah, let the memory of the righteous be for a blessing, the son of Rosh: Thus said the Lord: Let not the wise man glory in his wisdom; let not the strong man glory in his strength; let not the rich man glory in his riches. Rather, let the one who glories glory in this: perceiving and knowing Me, for I the Lord act with kindness, justice, and righteousness [tzedekha] in the world, for in these I delight, declares the Lord. It states in this verse, "wise, strong, and rich," and "kindness, justice, and righteousness" corresponding to them. This is to tell you, if he is wise, let him not glory in his wisdom unless he does kindness with it and teaches Torah to the masses. And if he is strong, let him not glory in his strength unless he does justice, since he has the capability. And let not the rich glory in his riches unless he does righteousness [gives tzedekha] to the poor.

Maimonides, in his ספר המדע writes as follows: "We must appreciate a fundamental truth, something basic to all knowledge. There is a SINGLE original Cause who in turn has created all other phenomena. If you ever were to think that HE does not exist, it would follow that none of the phenomena we perceive exist either. If you could imagine that all other phenomena would cease to exist, HE still would continue to exist, since all phenomena need Him for their continued existence, whereas He does not need them for His existence. His "truth" is therefore not comparable to any other kind of "truth," and this is why the prophet says: וה' אלוקים הוא לבדו אמת, "And the Lord G–d is truth" (Jeremiah 10,10). This is also what the Torah means in Deut. 4,35 ואין עוד מלבדו, "There is no one else beside Him." No truth exists independent of G–d. It is His Existence that is the supreme G–d of the universe, and He guides the universe. It is a positive commandment to acquire knowledge of and guard these facts, for the Torah says: "I am the Lord your G–d, etc." Anyone who entertains the thought that there is any other deity is a כופר בעיקר, violates a fundamental negative commandment, because the Torah says: "You must not have any other god in My Presence." Such a person denies the central pillar of the Jewish faith that everything depends upon Him. Thus far Maimonides.