ייִדישער מחשבֿה אויף קהלת 7:24

Judah ben Saul said, the author of this book says in the introduction to this article that every argument in it requires something that the eye has not seen, and the senses have not grasped. Yet, he endeavors to establish it through the presentation of evidence from the abstract. The main thing sought after is extremely subtle. Not that the senses did not grasp it, but he endeavors to comprehend it through thought. And since the sought-after matter is such, the seeker's intention was that it should be found as we find it, in the form that he sought to find it, it is not proper to reject it and not to endeavor to find it in another form. The knowledge of how things were before us is a matter that no one has seen, but we all aim to reach it when all of us arrive at something distant and profound beyond our senses. As the wise one said (Ecclesiastes 7:24), "What has been is far off, and deep, very deep; who can find it out?" When it became clear to us that things originated not from a substance, and our senses did not come across anything like that, it is not fitting for us to distance ourselves from it hastily and to say how we can acknowledge something we did not see like it. However, let our understanding rest on it, and let us rejoice in it, now that we have come to what we sought. I found it necessary to precede this introduction, so that the reader of this book will not hope that we have found something from nothing at first sight. I stated that if this were possible, there would be no need for evidence, nor investigation, nor extracting one thing from another. Furthermore, we and the rest of humankind are equal in its existence, and we do not differ in matters relevant to it. However, we needed investigation to reveal it to us and for evidence to clarify it for us, because it was neither seen nor conceived. Not only did we agree with ourselves on acknowledging something we did not see like it at first, but all the explorers and those who bring evidence agreed with themselves on such a matter. For the pioneers strive to establish something that has no beginning and no end, and their senses did not fall on something they felt and grasped that has no beginning and no end. Yet, they strive to grasp it through their intellect. And the people of the other two schools strive to establish the two opposites separated from each other, mixed together, and the world came into being. They did not see two opposites separated from each other, nor how they mixed and blended together. However, they strive to bring evidence for this through the path of reason. The people of the original material strive to establish the primordial matter, something without heat or cold, neither moistness nor dryness, reversed by force from the forces, and in it were these four elements. They did not grasp anything without one of these four, nor how it could reverse and renew these four. Yet, their intention is to prove it through the intellectual path, and so do all other opinions, as I am about to explain. And since this is the case, everyone has already agreed with himself on acknowledging something that was not seen like it at first sight. And you, the seeker, may the Almighty have mercy on you, when you come across something like this from our discourse, which is something that is not a thing, do not rush to distance yourself from it, for you have sought something similar to it in your quest. But listen and contemplate, for your evidence is stronger than their evidence, and you have arguments to respond to anyone who disputes with you, and signs and miracles in your favor. Strengthen these three things in every chapter of this book, and they are that your vision is stronger, that you have responses to those who dispute with you, and that you have signs from the advantage.

You are no doubt aware that the Almighty, desiring to lead us to perfection and to improve our state of society, has revealed to us laws which are to regulate our actions. These laws, however, presuppose an advanced state of intellectual culture. We must first form a conception of the Existence of the Creator according to our capabilities; that is, we must have a knowledge of Metaphysics. But this discipline can only be approached after the study of Physics: for the science of Physics borders on Metaphysics, and must even precede it in the course of our studies, as is clear to all who are familiar with these questions. Therefore the Almighty commenced Holy Writ with the description of the Creation, that is, with Physical Science; the subject being on the one hand most weighty and important, and on the other hand our means of fully comprehending those great problems being limited. He described those profound truths, which His Divine Wisdom found it necessary to communicate to us, in allegorical, figurative, and metaphorical language. Our Sages have said (Yemen Midrash on Gen. 1:1), “It is impossible to give a full account of the Creation to man. Therefore Scripture simply tells us, In the beginning God created the heavens and the earth” (Gen. 1:1). Thus they have suggested that this subject is a deep mystery, and in the words of Solomon, “Far off and exceedingly deep, who can find it out?” (Eccles. 7:24). It has been treated in metaphors in order that the uneducated may comprehend it according to the measure of their faculties and the feebleness of their apprehension, while educated persons may take it in a different sense.

First Reason—The subject itself is difficult, subtle and profound, “Far off and exceeding deep, who can find it out?” (Eccles. 7:24). The following words of Job may be applied to it: “Whence then cometh wisdom? and where is the place of understanding?” (Job 28:20). Instruction should not begin with abstruse and difficult subjects. In one of the similes contained in the Bible, wisdom is compared to water, and amongst other interpretations given by our Sages of this simile, occurs the following: He who can swim may bring up pearls from the depth of the sea, he who is unable to swim will be drowned, therefore only such persons as have had proper instruction should expose themselves to the risk.