How Does G-D Work In This World?

Ever since I can remember I had a simple question, "How does G-D interact with the world?" However, if you think about it, this is probably the most complicated question one can ask about G-D. People always say that "G-D helps" and "G-D caused it to happen," but HOW did He help and HOW did He cause it to happen? There is a scientist/theologian quoted in "Discover" magazine in an article titled "Physics of the divine" in the March 2011 issue that has put forth a new theory about how, MAYBE, G-D interacts with the world. I find his theory very interesting, to say the least. I will try to hit the main points.


(The scientist/theologian is an Anglican priest named John Polkinghorne)


"I started with the statement that I believe G-D acts in the world, but He is not a show-off conjurer who violates the same laws of nature that He made." he says. "My questions was, Is there a way of describing G-D's actions that is consistent with science?"


.....Reviewing the evidence... Russell concluded that the best place to seek scientific support for G-D is in quantum mechanics, the physical laws describing the subatomic realm..... For people seeking a place for G-D in the physical world, the most important of those [peculiar] properties [in the quantum theory] is the uncertainty principle which states that you can never predict the outcome of a quantum experiment with certainty; you can only calculate the probability of getting a particular result.


As a result of the uncertainty principle, quantum events are starkly different from those in the familiar, large-scale world. [For example,] when you toss a coin, you could, in theory, make a foolproof prediction (heads or tales) if you knew every piece of information about the flip-- the speed and height of the toss, the movement of all the air currents in the room and so on. At the quantum scale, in contrast, equivalent events are intrinsically indeterministic: the universe simply does not contain enough information for you to predict a result. This fundamental indeterminism has been repeatedly confirmed in the lab. For instance, physicists have shown that two identical radioactive atoms will decay at different times. There is no way to explain why they behave differently or to predict the precise time of decay.
(There are more complications that are explained, but this is the theory of Polkinghorne of how G-D could intervene in the world. He also goes on to add chaos theory for different reasons.)


This theory is interesting, but there is also another convincing idea put forth by quantum physicist Antoine Suarez of the Center for Quantum Philosophy in Zurich in the same article. 


.... G-D seekers are better off pursuing another quantum effect, entanglement. In entanglement, two particles become twinned in such a way that the measurement of one always determines the properties  of the other, no matter how far apart they may be. Imagine setting up a pair of entangled "coins" (such as photons with a specific orientation), then giving one to Alice in Oxford and another to Bob in Zurich. When you ask Alice and Bob to flip their coins, they will both get heads or both get tails, even though the results of the tosses should be random and independent..... Suarez claims entanglement tests conducted with real photons in the lab suggest that quantum effects must be caused by "influences that originate from outside of space-time."

[After conducting an experiment that took time out of the equation Suarez discovered that he was wrong when he thought that] "by messing up the time-ordering in this way, it would be impossible for the photons to coordinate their paths." He was proven wrong. On every run, the photons still met the same fate. Whatever causes the twin photons to behave the same way, it must work independently of time.

These two ideas in no way prove G-D. However, it is very difficult to understand how G-D could interact with the world. Before I read about this theory I was always troubled by how G-D intervenes in the world. Everything seemed like it could be explained away through nature or choices of human beings. Rainbows are not the hand of G-D, but a beautiful occurrence that is seen in nature. Tides are natural occurrences. True, we can claim that nature was created by G-D, but at that point we never observe nature changing in a miraculous way, rather we see nature's laws holding tight, unchanging. How does G-D get involved?

I don't understand how people believe G-D just intervenes. In what way does he intervene? G-D influencing quantum events makes a lot of sense to me, especially according to the Rambam and Ralbag. Rambam tells us that G-D relates to the world through His angels (see here). How? Well, the Rambam tells us that when G-D wants to cause something to happen on earth He influences the Chayos (top level angels) and that starts a chain reaction that eventually leads to an action in the physical realm. Sounds like how quantum mechanics works. A teeny tiny event that, through Chaos theory, can affect the physical realm.

This idea allows us to understand the Ralbag and Rambam, I think, in a much clearer way. They say that G-D allows nature to take its course, unless the person is very righteous. So, G-D does not intervene in the world except for the very righteous. If that is true, how does He intervene for the righteous? This theory could, theoretically, allow us to understand how G-D intervenes, but allows the world to work through nature without a constant need for His intervention.

For a related idea see this post http://markset565.blogspot.com/2009/12/hashgacha-pratis-vs-hashgacha-klalis.html

Hashgacha Pratis (Individual Divine Intervention)

The Ralbag is under the opinion that the world is mainly governed by Hashgacha Klalis (National divine intervention). He holds that there is no Hashgacha pratis (individual intervention) except for those who are very holy and righteous. I always wondered where this argument of Hashgacha Pratis Vs. Klalis originated. After learning some of Tractate Moed Katan and Shabbos I believe I have found the origins of this opinion.

There is a statement in Moed Katan (28a) made by Rava. It says (Translations are Soncino):

"Rava said, 'The length of a person's life, the number of his children and the extent of his sustenance is not dependent upon his merit, rather it is dependent upon his mazal (fortune). [This must be the case] because both Rabbah and Rav Chisda were righteous Rabbis as is evident from the fact that if either would pray for rain then the rain would fall. However, Rav Chisda lived nintey-two years whereas Rabbah lived only forty. Rav Chisda's household celebrated sixty weddings whereas Rabbah's household suffered sixty tragedies. Furthermore, Rav Chisda's household fed bread of fine flour to their dogs and it was not needed whereas Rabbah's family ate bread of barely flour and there was never enough.'"

This passage from the Talmud seems to tell us that nothing is within our own power, rather everything is determined through natural means, only when great individuals pray does G-D intervene. This means that everything is already determined from our "fortune." In light of this, even the Ralbag's idea of extremely holy and righteous people being under a divine watch would contradict Rava because according to his opinion there is no divine intervention unless the extremely righteous person prays for intervention. However, Rava continues with the following qualifying statements:

"Rava said, 'For these three things I entreated heaven, two were given to me and one was not. I asked for the wisdom of Rav Huna and the wealth of Rav Chisda and they were both given to me.'"

The Maharsha tells us that this shows us that even though Rava is of the opinion that everything is from one's "fortune" a righteous and holy person can still entreat G-D and be answered. On the surface, this seems like what was already made known previously in the Gemara when it says Rav Chisda and Rabbah were able to pray for rain. However, that revealed that G-D would grant requests for specific interventions. A righteous person asks for rain then he will receive rain. However, Rava asked for more than just a singular action, Rava asked for wisdom and wealth. Wisdom and wealth are not things that just pop into existence in one instance and stay, they are things that can come and go. It is only through G-D's constant intervention that a person who receives money will be able to retain that money. The same principle goes for wisdom.  In essence, there is hashgacha pratis for holy and righteous people.

This idea is also seen in another part of the Gemara (Shabbos 156b) where it points out cases where righteous individuals are able to overcome their "fate" because of their righteousness, not even entreating G-D. The two stories are:

"From Samuel too [we learn that] Israel is immune from planetary influence. For Samuel and Ablat were sitting, while certain people were going to a lake. Said Ablat to Samuel: 'That man is going but will not return, [for] a snake will bite him and he will die.' 'If he is an Israelite,' replied Samuel. 'he will go and return.' While they were sitting he went and returned. [Thereupon] Ablat arose and threw off his [the man's] knapsack, [and] found a snake therein cut up and lying in two pieces — Said Samuel to him, 'What did you do?' 'Every day we pooled our bread and ate it; but to-day one of us had no bread, and he was ashamed. Said I to them, "I will go and collect [the bread]". When I came to him, I pretended to take [bread] from him, so that he should not be ashamed.' 'You have done a good deed,' said he to him. Then Samuel went out and lectured: But charity delivereth from death; and [this does not mean] from an unnatural death, but from death itself.

From R. Akiba too [we learn that] Israel is free from planetary influence. For R. Akiba had a daughter. Now, astrologers told him, On the day she enters the bridal chamber a snake will bite her and she will die. He was very worried about this. On that day [of her marriage] she took a brooch [and] stuck it into the wall and by chance it penetrated [sank] into the eye of a serpent. The following morning, when she took it out, the snake came trailing after it. 'What did you do?' her father asked her. 'A poor man came to our door in the evening.' she replied, 'and everybody was busy at the banquet, and there was none to attend to him. So I took the portion which was given to me and gave it to him. 'You have done a good deed,' said he to her. Thereupon R. Akiba went out and lectured: 'But charity delivereth from death': and not [merely] from an unnatural death, but from death itself.

These stories point out the ability for one to overcome their "fortune" if they are righteous. In Shmuel's case the man was saved through his act of charity and in Rabbi Akiva's daughter's case there is a similar idea.
In the end of the day it seems like the Gemara is telling us how G-D runs the world. It tells us that the world runs through nature (planetary influence here). This is why bad things happen to good people, like by Rabbah being poor and dying early. It would appear to be that he did not ask for divine intervention and that is why he lived in poverty and the like However, Israel has the ability to change these natural occurrences, through doing mitzvos and connecting to G-D.

For a related post as to how G-D might interact with the world see here: http://markset565.blogspot.com/2011/02/how-does-g-d-work-in-this-world.html

Dissecting Bodies and Believing In G-D

I don't understand how anyone who dissects a human body and understands it in detail can deny that there is certainly a G-D. There are so many intricancies that exist inside the body and perfectly placed structures so everything moves correctly. If this was the work of random evolution without some higher being, why wouldn't there be natural flaws in the general population? I mean, why should't we have muscles that work in a more unorganized manner. How is everything so perfect?

The other day we had a ceremony for the people that donated their bodies to us for the dissections. There was a lot of people that spoke and said how grateful we are and how appreciative we should be. However, there was also a bishop that spoke. Now, I am clearly not Catholic, but I had to appreciate his words, especially since he quoted Psalms. Some people thought it was inappropriate for a bishop to speak at a Med School and give a prayer for the bodies that we were dissecting. However, I would disagree. I thought it was very meaningful for the Med School to involve religion in this ceremony. First off, the Med School is a private school and it can do whatever it wants. However, I also think it shows a realization that there is a higher power at work.

When someone looks at these bodies they have to think, what separates the living from the dead? One of my friends at Med School even told me, " I am not religious, but when I look at these bodies and see how small the separation is between us and them I start to think." I was very impressed with this idea because he was so right. I know that there are certain molecules that are working in a living person that have stopped working in a dead person, but there is still something spiritual and otherworldly that you just can't help but wonder.

I am still bewildered why people think that if evolution occurred it is impossible that G-D exists. I do not see these two things as mutually exclusive. It makes a lot of sense to say that there was a higher being guiding evolution. Everything in the world works so perfectly together and evolution's steps occurring was something like one in a billion chance. This is not all of evolution occurring, but rather every step that was needed had a very slim chance. I just can't see how everything happened without a higher power. Without a higher power guiding it, it is practically impossible for human life to have occurred.

Divine Providence

The Ralbag's philosophy can often lead people to suspect his commitment to Judaism. This is wrong and shows an immense lack of understanding of his beliefs. It is true that the Ralbag studied Averroes' philosophy and through that he came to appreciate the views of Aristotle and other Greek philosophers. However, the Ralbag was often critical of these philosopher's ideas and disagreed with them. On the other hand, the Ralbag was also very critical of the philosophies of earlier Jewish thinkers. He was a free thinker who took all the knowledge that was available to him and used it in order to understand the world. It is unfortunate that his philisophical works have been ignored for so long because there is much to learn from them.

The most controversial aspect of the Ralbag's philosophy was probably his view of G-D. In classical Orthodox Judaism it is believed that G-D is personal and is involved in every single Jewish life. G-D has direct control over your life and gives a Jew reward and punishment based on their good and evil deeds. This is not the view of the Ralbag. However, the Ralbag did not make his view up. In the beginning of the Ralbag's book The Wars of The Lord he points out that there are three possible views of divine providence: 1)The theory of Aristotle asserts that divine providence does not reach individual members of the human race, but only in a general way affects people to make the human race perpetuate. This is similar to how G-D relates to other species; 2) The second theory is that which was mentioned above, the theory of most followers of the Torah that divine providence reaches each and every single individual. They believe that G-D bestows upon them reward and punishment according to what they deserve; 3) The theory of the outstanding Torah scholars (Rambam in the Guide section III:17 and 51, Abraham ibn Daud in Ha-'Emunah ha-Ramah pages 97-98, Abraham Ibn Ezra commentary on Exodus 23:25 and 33:21) who assert that divine providence reaches only some individuals, but not all men. Later, the Ralbag goes on to show why the first two theories are wrong and that the final idea is how G-D governs the world.

The Ralbag brings up several disproofs of the first and second views. I will not go in to them right now, but the overall concept should be presented. The disproof of Aristotle's view is simple, since there is such a thing as prophecy there has to be some level of individual providence. The disproof of the second view deals with the source of evil in the world. The Ralbag proves that it is impossible that evil emanates directly from G-D. Therefore, it is not G-D that causes evil to happen to everyone directly and thereby He does not show divine providence over every single person according to the second theory. However, since G-D does show some level of providence over some people, it must be that the third theory is the correct view.

After asserting that the third theory is the correct way to view G-D, the Ralbag reveals how G-D interacts with the world. G-D exercises divine providence over those unique individuals that have reached intellectual perfection (this is also the view of the Rambam). This providence manifests itself as a communication between G-D and this man by G-D informing the man of the good or evil that is to come upon him. For those that have reached the highest level of intellectual perfection this message is seen as prophecy. However, on lower levels, the Ralbag says, man is endowed with instincts that guide him to pursuits of things that are beneficial to him and avoid situations that are detrimental to him. An example of divine providence that the Ralbag gives is where a man is supposed to go on a caravan, but he gets a thorn in his foot and is forced to stay at home. Later, the man experiences great success because of his remaining at home. Another example is where a man is supposed to take a ship, but gets sick and is unable to travel. Later, he learns that the ship sunk and everyone was killed. These are what the Ralbag defines as Yisurim shel Ahava (Visitations of divine love).

Rambam- Knowing that G-D Exists- Yisodei Hatorah perek 4 halacha 7

The Rambam discusses how everything in the world is made of a combination of things. He says,

לעולם אין אתה רואה גולם בלא צורה או צורה בלא גולם. אלא לב האדם הוא שמחלק גוף הנמצא בדעתו ויודע שהוא מחובר מגולם וצורה. ויודע שיש שם גופים שגולמם מחובר מארבעת היסודות. וגופים שגולמם פשוט ואינו מחובר רק מגולם אחד. והצורות שאין להם גולם אינן נראין לעין אלא בעין הלב הן ידועין. כמו שידענו אדון הכל בלא ראיית עין: 


"A person will never see physical matter without a shape, or a shape without physical matter. A person will always know, in his or her heart, that everything that is visible is composed of physical material and posses a form. There are those bodies that are made of the four elements and there are bodies that are composed of only one of the four elements. Forms that do not posses physical material can not be seen with the eye, only through the eye of the heart can a person know that this type of being exists, like how we know that G-D exists without seeing with the eye."

Here the Rambam deals with a very fundamental idea, how can we know that G-D exists. First, he deals with all physical beings. All physical beings are visible. This visibility has some requirements. A visible object must be made of physical material and it has to have a form. This comes to exclude the material prima that Plato and the Ralbag talk about. They say that before creation there was this prime matter that existed without form or shape. It was physical material, but it had no shape. Therefore, we can understand from this Rambam, that this material was not visible to the eye, just like a being with a form but no physical material is invisible to the eye.

As a side point it is interesting to note that scientists believe that in outerspace there is something called dark matter. This matter is used to answer up several questions that they have about our universe. However, this dark matter is practically invisible to our eyes. Maybe it is the same type of material as the prime matter?

Anyway, the Rambam is telling us that since anything without physical matter is invisible this means there is only one way for us to "see" G-D. G-D is a completely non-physical being, therefore the only way we can "know" He exists is to believe in our hearts that he does exist. It is impossible to "see" Him in any other way.

Rambam- All Things Under the Heavens- Yisodei Hatorah perek 4 halacha 1

In this section of the Rambam, he discusses the makeup of all things on Earth. He says,


ארבעה גופים הללו שהם אש ורוח ומים וארץ הם יסודות כל הנבראים למטה מן הרקיע. וכל שיהיה מאדם ומבהמה ועוף ורמש ודג וצמח ומתכת ואבנים טובות ומרגליות ושאר אבני בנין והרים וגושי עפר הכל גולמן מחובר מארבעה יסודות הללו. נמצאו כל הגופים שלמטה מן הרקיע חוץ מארבעה יסודות האלו מחוברים מגולם וצורה. וגולם שלהם מחובר מארבעה יסודות האלו. אבל כל אחד מארבעה היסודות אינו מחובר אלא מגולם וצורה בלבד:


"These four elements- fire, wind, water and earth - are the foundations of all the creations under the heavens. All things like Man, animals, birds, bugs, fish, plants, metals, precious stones, pearls, building materials, mountains, clods of earth, everything physical, is bound from these four elements. It is found that all bodies under the heavens, except for these four elements, consist of a combined form and shape and their shape consists of the four elements, but each of the four elements consists of just a combined shape and form."

In The Guide for the Perplexed (Section 1 Chapter 58) the Rambam uses the idea of the four elements to describe an understanding of G-D. He says,

"I would observe that, -- as has already been shown -God's existence is absolute, that it includes no composition, as will be proved, and that we comprehend only the fact that He exists, not His essence. Consequently it is a false assumption to hold that He has any positive attribute: for He does not possess existence in addition to His essence: it therefore cannot
be said that the one may be described as an attribute [of the other]; much less has He [in addition to His existence] a compound essence, consisting of two constituent elements to which the attribute could refer: still less has He accidents, which could be described by an attribute. Hence it is clear that He has no positive attribute whatever. The negative attributes, however, are those which are necessary to direct the mind to the truths which we must believe concerning God; for, on the one hand, they do not imply any plurality, and, on the other, they convey to man the highest possible knowledge of God; e.g., it has been established by proof that some being must exist besides those things which can be perceived by the senses, or apprehended by the mind; when we say of this being, that it exists, we mean that its non-existence is impossible. We then perceive that such a being is not, for instance, like the four elements, which are inanimate, and we therefore say that it is living, expressing thereby that it is not dead."

The four elements can be contrasted to G-D in the sense that G-D can be understood when compared to the four elements. These four elements make up all physical beings and the only way that we, according to the Rambam, can understand G-D is through what He is not. With this in mind, an understanding of all physical material is essential if we are to truly understand G-D.

Ramban- What The Torah Can Do For You- Toras Hashem Temima perek 1 siman 2

The Ramban continues his explanation of the greatness of the Torah. He explains,

"We learned in a braisa that Chizkiya bar Chiya said, The words of the Torah are like a crown on a head, a necklace on the neck, a soothing remedy to the heart, a salve for the eye, a compress for a wound, a root-drink for the stomach and it is a cure to the body. It is a crown for the head as it says in Mishlei (1:9) 'It is an ornament of grace for the head.' It is a necklace for the neck like it says in Mishlei (same source) 'It is a necklace for your neck.' It is a soothing remedy to the heart as it says in Tehilim (19:9) 'It gladdens the heart.' It is a salve for the eye as it says in tehilim (same source) 'It lightens up the eyes.' It is a compress for a wound as it says in Mishlei (3:8) 'It is a cure for your navel.' It is a root-drink for the stomach as it says in Mishlei (same source) 'It is marrow for your bones.' It is a general cure for the body as it says in Mishlei (4:22) 'And to all his flesh it is a cure.'"

The Ramban is bringing sources from the words of King David and King Solomon. Why? I think that it could be that since David and Solomon are two people that were well versed in the Torah and they were Kings, we can rely on what they say about the Torah to be true. Also, if someone is constantly being tested and, therefore, needs more guidance than everyone else, that person's advice should be heeded. This is especially true by David and Solomon since we see how successful they were and how righteous they were. If we hope to be even 1/100th as great as them we should listen to what they have to say about the Torah and how it guided them along the right path.

However, why would the Ramban choose this braisa to teach us the importance of the Torah? What are these references teaching us about the greatness of the Torah?

Crown on a head- the pasuk quoted was "It is an ornament of grace for your head." This could be referring to the development of the mind. The Torah is something that helps exercise the mind and hone it in such a way that it greatly benefits. This can be seen from the extensive works that have been made from the Torah like the Mishna, Gemorah, Midrashim and so on.

Necklace- the pasuk quoted was "A Necklace on your neck." This could refer to the idea that you can be proud of your Torah knowledge. A person that is rich with Torah knowledge is confident and happy. They feel confident in their connection to G-D. This is similar to someone who is wearing a nice piece of jewelry around their neck, they feel confident and proud of what is on their neck.

Soothing remedy to the heart- the pasuk quoted is "It gladdens the heart." The heart refers to emotions. The idea here seems to be that someone is cured of a problem when their heart is gladdened. The Torah is something that brings a person happiness. This is because a person who learns the Torah and believes in it feels a sense of purpose and completeness. The Torah teaches man that he is not the ultimate end, but rather there is something other than himself. This gladdens man since to think this is a world of pointlessness is depressing.

A salve for the eye- the pasuk for this is "It lightens up the eyes." Lightening up the eyes seems to refer to opening a persons knowledge up. The Torah allows a person to view the world around him in a different way. One is able to notcie all of the miracles and intricacies that are involved in the every day actions of nature. The Torah allows one to take in that knowledge and realize it is from a higher being.

A compress for a wound- The pasuk for this is "It is a cure for your navel." The pasuk tells us that this cure for a wound refers to an integral wound that is cured. The navel refers to the part of a person that is nourished while in the mother's womb. When a person comes into this world they are severed from their original nourishing source. The only way to reestablish a nourishing relationship is through the Torah. The nourishment of the Torah's knowledge can help a person sustain themselves. The main part of a person is the idea of belief and the Torah gives a person direction of this belief. However, one can believe in many things, so it is important to direct these beliefs in the proper direction.

A root-drink for the stomach- The pasuk for this is "It is marrow for your bones." The marrow for your bones, or the root-drink are things that help fix the inside of your body. The root-drink is something that cures a disease like gonorrhea and the marrow is what produces your bodies defences. This correlates to Torah, because Torah helps one protect their mind and body from detrimental things. Like pointed out before, a person needs to believe in something and that can either be pointless and harmful things or meaningful and helpful things.

A general cure for the body- The pasuk for this is "And to all his flesh it is a cure." This is an overview of everything that was stated previously. Also, this is coming to teach you the all encompassing nature of the Torah. Everything is found in the Torah, all the answers and all knowledge. If one were to search for things in the Torah, they will find the answer. An answer might be to learn science or math, but all proper direction is found in the Torah.

Ramban- Greatness of Torah In Perspective- Toras Hashem Temima

The Ramban at the beginning of his book on Jewish Ideology (Torahs Hashem Tamima) talks about the greatness of Torah through the medium of Psalms. He writes in the first perek and first siman,

"In Tehilim (19:8) it writes, 'The Torah (Laws) of G-D is perfect, restoring the soul, the testimony of G-D is trustworthy, it makes the simple wise." This follows the phrase, (19:2) 'The heavens enumerate the honor of Kel (G-D).' So it goes back and explains the praise of the Torah and says that the Torah enumerates the praise of G-D more than the heavens, sun, moon, stars and all other celestial bodies that were mentioned in the beginning of this chapter. King David begins with the heavens praise of Kel (G-D) because the heavens are continuously moving for all time and everything that moves needs something to move it and guide it. Thereby, the heavens teach us about the honor of Kel (G-D). This is telling us that G-D is all powerful since He is the cause of the movements with His power (Kel-means power so when He is referred to as Kel, that refers to the aspect of G-D's all powerful being). (The Ramban then goes into a discussion about the different Spheres which I will leave out)"

The Ramban is using Tehilim (Psalms) to illustrate a point here. He is telling us that based on the Torah, we can learn all about the greatness of G-D. He says that King David points this out by saying that the vast and powerful forces of the universe can praise G-D, but shadow in comparison to the way that the Torah is able to praise Him. Just thinking about the different forces and what it must take to move the planets and to create the stars exudes a type of awe and wonderment. However, this feeling pales in comparison to the type of feelings that the Torah is able to inspire.

Rambam- How G-D's Knowledge and Existence Can Relate to Man- Yisodei Hatorah Perek 2 Halacha 10

How does G-D think? How does G-D exist? These are some of the questions that are dealt with in the Rambam. He says,


הקב"ה מכיר אמתו ויודע אותה כמו שהיא. ואינו יודע בדעה שהיא חוץ ממנו כמו שאנו יודעין. שאין אנו ודעתנו אחד אבל הבורא יתברך הוא ודעתו וחייו אחד מכל צד ומכל פינה ובכל דרך ייחוד. שאלמלי היה חי בחיים ויודע בדעה חוץ ממנו היו שם אלוהות הרבה הוא וחייו ודעתו, ואין הדבר כן אלא אחד מכל צד ומכל פינה ובכל דרך ייחוד. נמצאת אתה אומר הוא היודע והוא הידוע והוא הדעה עצמה הכל אחד. ודבר זה אין כח בפה לאומרו ולא באוזן לשמעו ולא בלב האדם להכירו על בוריו. ולפיכך אומר חֵי פרעה וחֵי נפשך ואין אומר חֵי ה' אלא חַי ה'. שאין הבורא וחייו שנים כמו חיי הגופים החיים או כחיי המלאכים. לפיכך אינו מכיר הברואים ויודעם מחמת הברואים כמו שאנו יודעין אותם אלא מחמת עצמו ידעם. לפיכך מפני שהוא יודע עצמו יודע הכל שהכל נסמך לו בהוייתו:


"G-D recognizes His truth and He knows it in the way it truly exists. He does not know His truth through an outside knowledge like we know, because we and our minds are separate, rather the Creator, He, His knowledge and His life are all one from every angle. If G-D would live a life [like us], or know things through having a knowledge [like us] then there would be many gods being Him, His life and His knowledge. This is not so, rather G-D is singular from every side, angle and in every aspect. 


It is said about G-D that He knows, is known and knows Himself all at once. However, this idea can not be related through the force (words) of the mouth, it can not be heard (related) to the ears, nor is it within a man's heart to recognize [the truth] of his Creator. Therefore, we say 'by the life of Pharoh' and 'by the life of your soul,' but by G-D we do not say 'by the life of G-D,' rather we say 'As G-D lives.' [This is because] the Creator and His life are not separate things like the life of a physical body or the life of an angel. Therefore, [G-D] does not recognize and know the creations because of how they are like we understand them, rather He [recognizes and knows them] because He knows Himself. Therefore, because He knows Himself He knows everything, because everything relies on His existence."

It is interesting to point out that the Ralbag, in his book The Wars of the Lord, argues on the Rambam's understanding here. The Ralbag, Aristotle and the Rambam all disagree on how G-D relates to the world. This all stems from the problem they all face, how does a G-D that is perfect and singular relate to a world that is imperfect and many? Hopefully, I will be able to discuss the Ralbag and Aristotle in a later post, but right now I want to focus on the Rambam.

The Rambam's underlying theme here is that G-D can not understand man (or the rest of the physical world for that matter) in the same manner that man understands man. He points out that if G-D did understand man in the same manner that man understands man, then it would have to be that G-D is not a singular being that is unchanging, but rather pluralistic and changes like man. As stated in the third section of the Rambam's The Guide for The Perplexed (Section 3 Chapter 16), "knowledge of individual beings, that are subject to change, necessitates some change in him who possesses it, because this knowledge itself changes constantly."  Therefore, it is incumbent upon the Rambam to explain how it is that G-D can have knowledge and a relation to man while still maintaining His singularity and unchanging stature.

Ingeniously, as the Rambam always is, he comes up with a solution. He explains that G-D's knowledge and existence is completely different than our knowledge and existence. G-D is a being that has a knowledge, a life and an existence that is all one and unchanging. Once this idea is apparent then we can explain how this singular being can relate to a multitude. G-D's knowledge of Himself, His own existence and His life allows Him to relate and know of all other existences. How? Because His existence causes all other existences. All other existences are contingent upon His existence and His relation to them. Therefore, G-D's knowledge and understanding of all things is not as we perceive it, rather it is channeled through G-D and therefore does not directly relate to the pluralistic existences that change. This is how the Rambam solves His problem of 'How can a singular being relate to the pluralistic world that continuously changes,' He understands Himself, the unchanging being, and through that knowledge understands the pluralistic and changing existences.

Rambam- Angels understanding of G-D- Yisodei Hatorah perek 2 halacha 8

The Rambam discusses what the abilities of the angels are in regard to their intelligence and capabilities of comprehension of G-D.


וכל הצורות האלו חיים ומכירין את הבורא ויודעים אותו דעה גדולה עד למאד. כל צורה וצורה לפי מעלתה לא לפי גודלה. אפילו מעלה הראשונה אינה יכולה להשיג אמתת הבורא כמו שהוא אלא דעתה קצרה להשיג ולידע אבל משגת ויודעת יותר ממה שמשגת ויודעת צורה שלמטה ממנה. וכן כל מעלה ומעלה עד מעלה עשירית גם היא יודעת הבורא דעה שאין כח בני האדם המחוברים מגולם וצורה יכול להשיג ולידע כמותה. והכל אינן יודעין הבורא כמו שהוא יודע עצמו:


"All of these tzuras (angels) are alive and recognize the creator and know Him with a very great knowledge. [This is true] for every tzura (angel) according to its level [of holiness], but not according to its greatness. However, even the highest level [of the angels] is not able to apprehend the absolute truth of the creator, rather they can only attain a limited amount of knowledge [of G-D]. [Each angel] is able to attain and know more than the tzura (angel) that is below it [in holiness]. Also, every level [of angel] is able to know the creator in a way that is unattainable by man since he is made up of a physical body that is connected to a tzura (spiritual form). Nevertheless, none of these beings are able to know the creator like He knows Himself."

The Rambam is describing the different levels that exist in the knowledge of G-D. G-D is an infinite being and therefore anything that is not infinite can not apprehend His true form. However, the closer to infinity a being is, the more of G-D can be understood. This is what the Rambam is saying, since the angels that are greater in holiness are closer to this infinite being they can more readily understand Him. For example, the number Pi is an infinite number. However, what number is closer to Pi, 3.14 or 3.14159265? Obviously, it is the number with more decimal points, the more precise the number then the closer to Pi, but no matter what, it is impossible to fully map the number Pi. Correlate this to the angels and you will see that the higher an angel is the greater capacity for understanding G-D it has.

The Rambam says that an angel can better understand G-D according to its level [of holiness], but not according to its greatness. What does this mean? According to how I am explaining the Rambam I think it fits very nicely. The Rambam is saying that G-D is infinite and the only way to understand a being that is infinite is to be infinite. However, there are no beings other than G-D that are infinite, therefore, only G-D can truly understand Himself. Nevertheless, the closer a being is to G-D the better that being understands G-D. This means that a being's comprehension of G-D is based on the finiteness of their existence. For example, a human can better understand G-D than an ant because an ant's existence is more finite than a human's. Similarly, every level of angel has a different level of finiteness to their existence which, in turn, limits or increases their ability to apprehend G-D.

This is what the Rambam means by level [of holiness] and not greatness. Greatness represents importance and power of an object. In the scheme of understanding G-D these traits are meaningless for an angel since they have no physicality. However, level of holiness represents the level of finiteness of the angels and this also describes the ability of those angels to understand G-D.

Rambam- The Ten Types of Angels- Yisdoei Hatorah perek 2 halacha 7

The Rambam describes all the different types of angels that exist. He says,


שינוי שמות המלאכים על שם מעלתם הוא. ולפיכך נקראים חיות הקדש והם למעלה מן הכל ואופנים ואראלים וחשמלים ושרפים ומלאכים ואלהים ובני אלהים וכרובים ואישים. כל אלו עשרה השמות שנקראו בהן המלאכים על שם עשר מעלות שלהן הן, ומעלה שאין למעלה ממנה אלא מעלת האל ברוך הוא היא מעלת הצורה שנקראת חיות. לפיכך נאמר בנבואה שהן תחת כסא הכבוד. ומעלה עשירית היא מעלת הצורה שנקראת אישים והם המלאכים המדברים עם הנביאים ונראים להם במראה הנבואה. לפיכך נקראו אישים שמעלתם קרובה למעלת דעת בני אדם:


"The different names ascribed to the angels correlates to their [spiritual] height. Therefore, the highest of all angels are the Chayos Hakodesh, then Ophanim, Areilim, Chashmailim, Seraphim, Malachim, Elokim, Bnei Elokim, Kerubim, and, lastly, Ishim. All of these ten names for angels are given because of the ten levels [of holiness] they represent. The highest of all the levels, that the only level above it is G-D, is the level that has the tzura (form and purpose) of Chayos. This is why, in prophecy, they are referred to as being just beneath the throne of glory. The lowest of the ten levels is that which is represented by the tzura (form and purpose) of Ishim. These angels speak with the prophets and they are the ones seen in visions of prophecy. This is why these angels are called Ishim, because they are the closest to [being comprehended by] the knowledge of man."

The different names are very telling of how close they are to G-D. The closer the angels are to G-D, the more knowledge they have of Him.

The first level of angels immediately below G-D are the Chayos. Chayos means supporters, this is similar to the purpose of Chava. Just like woman was created in order to be a helper for man, so too G-D created Chayos to be His supporters. This is why the highest level of angels is called Chayos, because the name Chayos represents the ultimate assistant.

The second class of angels are called Ophanim. The word Ophanim refers to a plan. The plan that is referred to by these angels is the plan that is drawn out in order to prepare for a real action.

The third level of angels are the Areilim. This comes from the word Ariel, meaning divine light. This divine light is the realization of G-D's action in the spiritual world, while it has yet to be materialized in the physical world.

The fourth level of angels are the Chashmeilim. They are called this since Chashmal refers to a glittering substance. These angels are similar to a glittering substance since they reflect the divine light from the Areilim. The reflection of the light diminishes the intensity of the light.

The Fifth level of angels are the Seraphim. These angels absorb the light that is reflected from the Chashmeilim. The word saraph can mean to absorb a substance, here the angels are absorbing the remainder of the divine light in order to transfer it to the next level of angels.

The sixth level of angels are the Malachim. The Malachim refer to teachers that are able to take an idea that is completely abstract and explain it. These angels are able to start the conversion process of a completely spiritual idea and begin its transformation into the physical world.

The seventh level of angels are the Elokim. These angels are similar to the physical rulers of the world. In the bible the word Elokim is sometimes used for kings and rulers. Similar to this, the Elokim are the angels that transfer the idea from the spiritual world and physically put the original idea, that started from G-D, into the physical world.

The Eighth level of angels are the Bnei Elokim. The Elokim take the idea from the Malachim and put the idea into the physical world, but the Bnei Elokim are the angels that guide the idea in the physical world. This is in order that the idea work in the way that it was intended to work.

The ninth level of angels are known as the Kerubim. These angels are similar to children. They represent the pure idea and transformation of G-D's will before any human involvement and complication. This is the final level of angels that are disconnected from man.

The tenth and final level of angels are the Ishim. They are called this because of their connection to man. Ishim are the angels that relate the idea of G-D into the physical world in a way man can understand it. Whether it be a message to a prophet, or a physical manifestation of G-D's will, like rain, the Ishim are what cause these events to occur in the physical world.

This is how I would describe the ten different levels of angels and their purposes. The angels all relate to the existences above or below them in holiness. This starts with an idea from G-D, that is related to the Chayos directly from G-D, and it ends with the Ishim relating the idea to man.

This explanation assumes that the Rambam would agree to the Ramban, that the name of an object reflects the objects inner essence. The Ramban states this opinion in Breishis (35:18). He says that the name of a person tells much about his future because his name reflects his essence. If the Rambam would agree to this, which I have not found him to explicitly agree or disagree, then he would most likely agree to this explanation of the ten levels of angels.

Rambam- To Know G-D is to Love and Fear Him- Yisodei Hatorah perek 2 halacha 2

How does one come to love G-D. When I was younger I used to ask my Rebbeim, "How does one gain love and awe of G-D?" This question seemed so elusive. The Rabbis usually just brushed me off by saying learning, but that was worthless to me at the time. Years later I began to learn the Maharal and Rambam, two of the greatest Jewish thinkers, in my humble opinion. The Rambam in the second halacha of the second perek of Yisodei Hatorah reveals an in depth approach to gaining love and awe of G-D. He Says,


והיאך היא הדרך לאהבתו ויראתו  בשעה שיתבונן האדם במעשיו וברואיו הנפלאים הגדולים ויראה מהן חכמתו שאין לה ערך ולא קץ מיד הוא אוהב ומשבח ומפאר ומתאוה תאוה גדולה לידע השם הגדול כמו שאמר דוד צמאה נפשי לאלהים לאל חי.

"What is the way to achieve love and awe of G-D? [The way to achieve love is] that once a person actually understands G-D through His actions and His creations that are great wonders and a person sees from [these actions and wonders] that G-D's wisdom has no set arrangement or limits, immediately, this person will love, praise, glorify, and have an irresistible yearning to know G-D. And this is like that which King David said, 'My soul thirsts for G-D, for the living Lord.'"

These statements from the Rambam have such a beautiful meaning. The word the Rambam here uses to describe this understanding of G-D is Yisbonain. This word means that a person has some type of actual understanding of G-D and is not just making an attempt to understand Him. A person can attempt to understand physics, but if he doesn't understand it at all then there is no aspect of understanding. The Rambam is telling us that once a person truly understands G-D through understanding G-D's creations, then he will be able to love Him. However, this understanding is not a complete understanding. This is why the Rambam says that this understanding will lead a person to have an unquenchable desire to know G-D. Knowing G-D is the highest connection that a human being can possibly have of G-D and the only way to know G-D is to first love Him and create the desire to want to know Him. Without this love there will not even be an opportunity to know G-D.

The Rambam continues,  

וכשמחשב בדברים האלו עצמן מיד הוא נרתע לאחוריו ויפחד ויודע שהוא בריה קטנה שפלה אפלה עומדת בדעת קלה מעוטה לפני תמים דעות. כמו שאמר דוד כי אראה שמיך מעשה אצבעותיך מה אנוש כי תזכרנו.  

"And when one [starts] to think about these things, [G-D's most wonderous creations], then he starts to recoil in fear and dread. A person then realizes that he is an insignificant and lowly creation that stands with a lowly knowledge before G-D who has supreme knowledge. This is like that which King David said, 'I see your heavens..what is man that you should pay attention to him?'"

The Rambam is telling us that once a person reaches the level to start to know G-D instead of just begin a pursuit to think about G-D, then he will be filled with awe of G-D. A person must realize that he is barely understanding the tip of the iceberg when it comes to all of existence. He sees the heavens and thinks about G-D and immediately he realizes how little he understands. This type of realization would impose upon anyone humbleness and an awe for the creator and His knowledge. It seems like after one achieves love of G-D, this can immediately lead to the emotion referred to in the Rambam as the awe of G-D.

The Rambam now points out what his focus will be in this section, 

ולפי הדברים האלו אני מבאר כללים גדולים ממעשה רבון העולמים כדי שיהיו פתח למבין לאהוב את השם. כמו שאמרו חכמים בענין אהבה שמתוך כך אתה מכיר את מי שאמר והיה העולם
"According to these things, I will explain the general ideas contained within the actions of G-D that will open up [the door] for a person to understand and love G-D. This is like the wise ones said regarding love, that through this [love] a person will be able to recognize the one who said 'And it was the world'(G-D)"

The Rambam can only act as a guide and a guide can only lead a person so far in regards to knowing G-D. This is why the Rambam says that he will open the door to understand and love G-D. He is telling us that he can only give us the essential tools with which to search out G-D, but to truly know G-D, that is up to each and every single one of us. Everyone has their own capabilities in regard to knowing G-D. Moshe Rebbeinu was able to reach the highest level of knowledge of G-D, but most people can not reach that level. We all must contemplate G-D's existence in our own unique way, the way that brings us the closest that we can possibly reach in regards to knowing G-D and thereby we can connect to Him.

Rambam- How to explain contradictions about G-D Having Physicality- Yisodei Hatorah halacha twelve

The Rambam concludes his final halacha of the first perek of the laws in the Fundamentals of Torah by explaining some contradictions in the Torah. He says,

והואיל והדבר כן הוא. כל הדברים הללו וכיוצא בהן שנאמרו בתורה ובדברי נביאים הכל משל ומליצה הן. כמו שנאמר יושב בשמים ישחק. כעסוני בהבליהם. כאשר שש ה' וכיוצא בהן. על הכל אמרו חכמים דברה תורה כלשון בני אדם. וכן הוא אומר האותי הם מכעיסים. הרי הוא אומר אני ה' לא שניתי. ואילו היה פעמים כועס ופעמים שמח היה משתנה. וכל הדברים האלו אינן מצויין אלא לגופים האפלים השפלים שוכני בתי חומר אשר בעפר יסודם אבל הוא ברוך הוא יתברך ויתרומם על כל זה: 
"Since it is so, [that G-D has no physical attributes whatsoever], it must be that all of these things that are stated in the Torah, Prophets and Writings are parables and figures of speech. For instance, when it says 'Sitting in heaven He laughs (Psalms 2:4),' 'They angered Me with their vanities (Devarim 32:21) ,' and 'Just like G-D rejoiced (Devarim 28:63)' and similar verses. On all of these verses the wise ones say that the words of the Torah are similar to the way men talk. Also, in the Prophets it says, 'Is it Me they are trying to get angry? (Jeremiah 7:19)' and it says, 'I, G-D, do not change. (Malachi 3:6)' [However,] if it was that sometimes G-D would get angry and sometimes He would be happy, is that not a change? All of these [emotions and attributes] are only found by physical bodies that are dark and base. [Like the pasuk says,] 'Those who dwell in physical houses and that have their foundations in dust. (Job 4:19)' However, the Blessed One is the most high over all things."

The Rambam is answering up the final questions that exist about G-D's physicality. The Torah, Prophets and Writings contain within them verses that appear to be saying that G-D has conflicting physical emotions. However, the Rambam is able to answer up all of these questions.

The different verses that refer to G-D being happy or angry support the idea that G-D has conflicting emotions. It is impossible for someone to be angry and happy at the same time. Therefore, these passages seem to contradict the idea that G-D does not have physical emotions. Also, there is a verse that is quoted from Malachi that says straight out that G-D does not change in any way. This leaves the Rambam with a big problem, how to reconcile the verses that say G-D has physical emotions and the impossibility for this to be.

Rambam answers by saying that the wise ones, Rabbis before him, explain that the Torah is only explaining attributes of G-D in a way that man can understand. G-D exists in a way that a human can not understand in any way shape or form. Therefore, the Torah can only relate the existence of G-D and his relationship to us in the language of men. The Torah could not be written in the language of angels or of G-D, because then it would be indecipherable, rather it must have been written in the language of man. However, this does not effect the true essence of G-D and how He is in no way connected to physicality, be it emotions or physical mass.

Rambam- Attributes that can not apply to G-D- Yisodei Hatorah eleventh halacha

The Rambam feels the need to point out all the things that do not apply to G-D. He tells us,

וכיון שנתברר שאינו גוף וגוייה יתברר שלא יארע לו אחד ממאורעות הגופות. לא חיבור ולא פירוד. לא מקום ולא מדה. לא עליה ולא ירידה. ולא ימין ולא שמאל. ולא פנים ולא אחור. ולא ישיבה ולא עמידה. ואינו מצוי בזמן עד שיהיה לו ראשית ואחרית ומנין שנים. ואינו משתנה שאין לו דבר שיגרום לו שינוי. ואין לו לא מות ולא חיים כחיי הגוף החי. ולא סכלות ולא חכמה כחכמת האיש החכם. לא שינה ולא הקיצה. ולא כעס ולא שחוק ולא שמחה ולא עצבות. ולא שתיקה ולא דבור כדבור בני אדם. וכך אמרו חכמים אין למעלה לא ישיבה ולא עמידה ולא עורף ולא עיפוי:
"Since it is clear that G-D has no [physical] body or form, we can explain that He does not experience anything, not a single experience that pertains to a physical body. [G-D experiences] neither formation, nor composition. [He has] neither a space or a measurement. [He has] no movement up nor down, not left or right, not backwards or forwards and [He] can't sit or stand. [He is] not found in time that He should have a beginning, an end or a count of years. [G-D] never changes, since there is nothing that can cause Him to change. [He] does not die nor live like a physical being lives. [He has] no foolishness nor does He have wisdom like the wisdom of a wise man. [He] does not sleep nor awake. [G-D] does not get angry, [He] does not laugh, [He] does not experience joy, nor does [He] become sad. [G-D] does not get quite nor does [He] speak like a man speaks. This is why the wise ones (Rabbi's) said, 'The One above does not [experience] sitting, standing, division, or unison.'"

This Rambam is fascinating. He goes through every possible thought that one might have about G-D. First off, the Rambam tells you that he is going to prove that it must be that G-D has no aspect of a physical body. Starting with the idea that G-D might be physical, the Rambam brings the first aspect of physicality under question. The Rambam points out that "G-D has no formation nor composition." The first thing a physical being needs is a formation and if he is formed then he also decomposes. G-D does not have a formation, nor does He decompose. Therefore, this aspect of a physical being can not apply to G-D. After this, the next most basic idea of what a physical being consists of is dimensions. The Rambam points out that G-D does not exists in a specific place, nor does He have measurements. The idea of occupying space and having measurements, after being formed, are the most basic parameters for being a physical being.

At this point, it is impossible to say G-D is a physical being because having no formation, no physical measurements and not occupying any space rules that out, but maybe G-D's power is physical. "Wrong!" says the Rambam. The fact that G-D has no movements; up, down, left, right, backwards, forwards, sitting or standing, means that He has no physical power. G-D's power is so much greater than the physical world will allow for a description of His power.

Now, that we have said that G-D has no physical body, nor does He have physical power, maybe He has some type of connection to the physical world. "Wrong again!" says the Rambam. G-D is so far removed from physicality that He is not bound by time which is one of the most unphysical characteristics of the physical world. Then the Rambam says that G-D is so far removed from every aspect of the physical world that nothing can cause Him to change in the slightest way. This is to such a point that there is no living or dead aspect that can relate to G-D's existence. This is Rambam's final statement on G-D's connection to the physical world, that there is nothing that connects G-D to physicality.

However, even though G-D is in no way connected to the physical world, maybe He is connected to man through man's spiritual side. "That's three and you are out!" says the Rambam. G-D's spirituality is not prone to foolishness, wisdom (How we understand wisdom), sleeping, waking, anger, laughter, joy, sadness, nor does He speak (like we understand speech) or is He silent. All of these actions or feelings come from man's spiritual side. Foolishness is when man makes the wrong decisions, like sinning. Wisdom is when a man decides to do the right thing, like a commandment. All of these things have spiritual aspects to them and are from man's spiritual side. However, as we see from the Rambam, G-D does not share any of man's spiritual aspects and therefore, there is nothing in this world that connects to G-D directly. This is why it is impossible to truly understand G-D's essence, because there is nothing that is within mankind's grasp that can describe G-D.

Rambam- Comprehending G-D- Yisodei Hatorah halacha ten

The true identity of G-D is something that has eluded mankind since the dawn of time. The Rambam here points this fact out in the tenth halacha of the book of Hamada. He says,

מהו זה שביקש משה רבינו להשיג כשאמר הראני נא את כבודך.
"What was Moshe our teacher trying to attain when he said [to G-D], 'Reveal to me Your honor?'" 

The Rambam here points out a very interesting question, what was Moshe trying to accomplish since he knew that it was impossible for a human being to comprehend the existence of G-D? Didn't Moshe realize that this was an impossibility?

The Rambam answers by telling us,

ביקש לידע אמיתת המצאו של הקדוש ב"ה עד שיהיה ידוע בלבו כמו ידיעת אחד מן האנשים שראה פניו ונחקקה צורתו בלבו שנמצא אותו האיש נפרד בדעתו משאר האנשים. כך ביקש משה רבינו להיות מציאות הקב"ה נפרדת בלבו משאר הנמצאים עד שידע אמתת המצאו כאשר היא. :  
"[Moshe] was requesting to know the truth of the existence of G-D to the point that he should know [G-D], in his heart, in the same manner that he knows one of his friends that he has seen their face. [Moshe wanted to] engrave G-D's image in his mind similar to how he could differentiate between two men. This is what Moshe our teacher wanted, to be able to understand in his heart the difference between G-D's existence and all other beings' existences to the point that [Moshe] would know the truth of G-D's existence." 

Moshe understood that it is impossible to understand G-D in the same manner that G-D unerstands himself, however, Moshe thought it was possible to understand G-D in comparison to the creations. He thought that to compare G-D to all other forms would gain him access to the truth of the existence of G-D.

The Rambam proceeds to explain why this thought process is wrong. He says,

והשיבו ברוך הוא שאין כח בדעת האדם החי שהוא מחובר מגוף ונפש להשיג אמיתת דבר זה על בוריו. והודיעו ברוך הוא מה שלא ידע אדם לפניו ולא ידע לאחריו. עד שהשיג מאמיתת המצאו דבר שנפרד הקב"ה בדעתו משאר הנמצאים. כמו שיפרד אחד מן האנשים שראה אחוריו והשיג כל גופו ומלבושו בדעתו משאר גופי האנשים. ועל דבר זה רמז הכתוב ואמר וראית את אחורי ופני לא יראו
"G-D responded to him that the human intellect is unable to comprehend G-D's true existence since man's spirituality is connected to his physicality. [Nevertheless], G-D still revealed to Moshe things that had not been known by any man before him or will ever be known after him. This allowed Moshe to attain an understanding of the truth of G-D's existence to the point that he was able to differentiate G-D, in his mind, from other things that exist. This is like a man can differentiate between two men from the back. Similar to how a man can attain an understanding of a person's body and clothes [from the back] that it is different from other men, [so too Moshe understood G-D in this way]. This point is hinted at in the Bible when it says, "I will show you my back, but my face you shall not see (Shemos 33:23)." 

The Rambam is explaining that Moshe was wrong in his initial attempt to understand G-D. However, he was still able to attain the ultimate level of human comprehension. G-D was able to relate all of His attributes to Moshe to the point that Moshe could understand G-D better than any other human being ever.

The idea here is that a physical being can only understand a conglomeration of attributes of G-D, but not the real truth of His existence. This is what is meant by being able to recognize the back of G-D, piecing together all of the attributes of G-D. This creates a shadow of G-D, one can see His outline, but never the true features. Only through what G-D is not can we truly understand what G-D is all about.

Rambam- How We Relate to G-D- Yisodei Hatorah halacha nine

The Rambam, in the first eight halachos in the book of Hamada, discusses that G-D is a completely nonphysical entity that exists. However, how is it possible for one to achieve an understanding of what G-D is if He is not physical. Can the human mind attain such a lofty idea? This is discussed in the ninth halacha of the Rambam's book of Hamada.

The Rambam says,
אם כן מהו זה שכתוב בתורה ותחת רגליו. כתובים באצבע אלהים. יד ה'. עיני ה'. אזני ה'. וכיוצא בדברים האלו. : 
"If it is true [that G-D has no body or form] what does the Torah mean when it says 'Under His feet, with the finger of G-D, hand of G-D, eyes of G-D and ears of G-D' and things similar to this?"

It is important to understand the question of the Rambam. He is stating that one might come to say that the Rambam must be wrong about G-D not being physical since the Torah clearly states that G-D has body parts by referring to the finger of G-D and other physical characteristics. So how could the Rambam be correct in stating that G-D has no physicality while, seemingly, the Torah says He does?

The Rambam answers by telling us,
הכל לפי דעתן של בני אדם הוא שאינן מכירין אלא הגופות ודברה תורה כלשון בני אדם. והכל כנויים הן. שנאמר אם שנותי ברק חרבי, וכי חרב יש לו ובחרב הוא הורג אלא משל והכל משל. 
"[These phrases in the Torah that refer to G-D's physical characteristics] all go according to the knowledge of man that can not recognize concepts except through physical attributes. [This is true since] the Torah speaks in the language of man. All of these inferences are euphemisms [for much more complicated ideas that are beyond human comprehension]. For example [it says in Devarim (32:41)], 'If I sharpen My flashing sword,' does G-D really have a [physical] sword and does He kill with a sword? Rather, it must be that this is a parable and all of these are parables."

The Rambam is able to answer up the question of "If G-D isn't physical then why does the Torah give Him physical attributes" using a very logical argument. The Rambam is telling us that the Torah was written for man and therefore must be understood by man. Hence, since man must understand the Torah it makes sense that the Torah was written only using language that man can comprehend. What use would the Torah be if G-D gave it to man, but used concepts and expressions that were unattainable by man? This is the reason why G-D wrote the Torah and attributed to Himself these seemingly physical characteristics, so that we could better understand what the Torah is talking about.

The Rambam now brings proofs to his logical argument from biblical sources. He says,
ראיה לדבר שנביא אחד אומר שראה הקב"ה לבושיה כתלג חיור. ואחד ראהו חמוץ בגדים מבצרה. משה רבינו עצמו ראהו על הים כגבור עושה מלחמה. ובסיני כשליח צבור עטוף. לומר שאין לו דמות וצורה אלא הכל במראה הנבואה ובמחזה, ואמתת הדבר אין דעתו של אדם מבין ולא יכולה להשיגו ולחקרו. וזה שאמר הכתוב החקר אלוה תמצא אם עד תכלית שדי תמצא
"A proof to this idea is that one prophet, [Daniel (Chaper 7 verse 9)], said that he saw G-D wearing a garment that was white like snow, while another prophet describes G-D as wearing red garments from Batzarah. Also, Moshe our teacher saw [conflicting visions of G-D since] by the Red Sea he saw G-D as a warrior doing battle, but by Mount Sinai he saw G-D as a prayer leader wrapped [in a talis]. These [proofs] are coming to say that there is no image or form [of G-D], but rather every appearance [of G-D] depends on the prophet and [the purpose of] the vision. The truth of the matter is that the knowledge of a man is not able to comprehend or figure out G-D. This goes according to the verse [in Job 11:7], 'Can you achieve an understanding of G-D? Can you fathom the extent of the Almighty?'" 

The Rambam feels that it is absolutely necessary to prove that these euphemisms are not literal from biblical sources. Why is this so important, could we not have just seen the logic in his argument without the biblical sources?

In truth, it makes absolute sense why the Rambam feels the necessity to bring in several pasukim that prove there is no real physical form to G-D. In this section of the Rambam's famous work of the Mishna Torah, the book of Hamada, the Rambam is pointing out the fundamentals of Judaism. All of the ideas contained within this section are foundations and principles of faith. Therefore, it is not appropriate that one just rely on basic knowledge for a principle of faith, but rather there must be something more. This is why the Rambam backs up everything he says with pasukim, in order to reveal the basis of these principles in the Torah itself. The Rambam is pointing out that all of the principles contained in Judaism can be found straight from the text itself. The ideas are logical, but the proof for the foundations of Jewish thought must be from the bible and not solely based on human logic.

Rambam- Proof G-D Has No Body- Yisodei Hatorah eighth halacha

How can it be proven that G-D has no physicality? From where can we learn this essential fact about G-D? Apparently, some great sages from France believed that G-D did have a physical body. However, the Rambam disagreed, but how could he prove his point. One of the Rambam's 13 principles is the fact that G-D has no body and no relationship to a body, meaning this is an essential point for the Rambam to prove.

In the eighth halacha the Rambam says,
הרי מפורש בתורה ובנביאים שאין הקב"ה גוף וגוייה שנאמר כי ה' אלהיכם הוא אלהים בשמים ממעל ועל הארץ מתחת, והגוף לא יהיה בשני מקומות. ונאמר כי לא ראיתם כל תמונה. ונאמר ואל מי תדמיוני ואשוה. ואילו היה גוף היה דומה לשאר גופים:
"It is explained in the Torah and in the prophets that G-D has no body or form. It says, 'That the Lord is G-D of the heavens from above and on the land from below,'(Devarim 4:39) and it is impossible for a body to be in two places [at once]. It also says, 'For you did not see any form.'(Devarim 4:15) It also says, 'To who can you liken Me?' (Isaiah 40:25) If [G-D] had a body then it would obviously be similar to other bodies."

The Rambam's first idea, that a body can not exist in two places, describes what a body is as well as why G-D can not have one. The idea of a body existing in two places at once contradicts the definition of a body. A body is something that can only exist in one place because it is limited to a specific space. Something that is not limited to a specific place is by definition not a physical body. This is G-D, a being that exists in more than one place without the limitations of space.

The second idea in the Rambam is that the Jewish people did not see any form of G-D. This refers to when the Jewish people were at Mount Sinai and they saw the mist and the fire that encompassed the mountain, but they could not see a form of G-D. This reveals that G-D must not have any form since the Jewish people would have seen it since they were at the highest possible spiritual level on earth that could be attained. Therefore, it stands to reason that G-D must have no physical existence since the Jewish people could not see it even at this point.

The final point in the Rambam here is that G-D is not comparable to any being. If He were comparable to any type of being then it would stand to reason that He has some type of limitation and any type of limitation would cause a lack in G-D's abilities. This limitation would be some type of level of physicality in the sense that G-D's powers would have limits. Therefore, the Rambam proves that it is impossible to compare anything to G-D and thus His existence is unique compared to all other things in existence and His powers are infinite.

Rambam- The Singularity of G-D- Yisodei Hatorah seventh halacha

The most important detail in understanding G-D is His uniqueness. The fact that there is nothing else like Him in existence, in and of itself, tells us something. The Rambam says (first half of the halacha),
אלוה זה אחד הוא ואינו שנים ולא יתר על שנים. אלא אחד. שאין כיחודו אחד מן האחדים הנמצאים בעולם. לא אחד כמין שהוא כולל אחדים הרבה. ולא אחד כגוף שהוא נחלק למחלקות ולקצוות. אלא יחוד שאין יחוד אחר כמותו בעולם
" This G-D is singular, there is not two of Him or more than two, rather He is a type of singularity that does not exist with any other singular being in the world. He is not a singular being like that of a being that is made up of many singular beings, nor is He a singular being like a body that is divided into many individual parts with limits. Rather His singularity is not like that of any other singularity found in the world."

The Rambam's point here is that he is trying to describe the oneness of G-D. However, it is impossible for the human mind to comprehend the concept of G-D's singularity, therefore the Rambam must describe this intangible idea through what it is not. By doing this the Rambam must define the different types of singularity that exist in the world. The first type of singularity described is one that is made up of many other microcosms of the greater singularity, similar to a species or a country. A species is made up of many entities that share a common goal or existence and a country is made of of individuals that also share a common goal or existence. However, in both of these situations the species or country is not controled by one thought process, but rather by several. Also, the Rambam points out that G-D is not even the type of singularity that consists of many parts but is controlled by one intellect like a body, rather His singularity is even greater than this description.

The Rambam continues the description of G-D by saying (second half of the halacha),
אילו היו אלוהות הרבה היו גופין וגויות. מפני שאין הנמנים השוין במציאותן נפרדין זה מזה אלא במאורעין שיארעו בגופות והגויות. ואילו היה היוצר גוף וגוייה היה לו קץ ותכלית שאי אפשר להיות גוף שאין לו קץ. וכל שיש לגופו קץ ותכלית יש לכחו קץ וסוף. ואלהינו ברוך שמו הואיל וכחו אין לו קץ ואינו פוסק שהרי הגלגל סובב תמיד. אין כחו כח גוף. והואיל ואינו גוף לא יארעו לו מאורעות הגופות כדי שיהא נחלק ונפרד מאחר. לפיכך אי אפשר שיהיה אלא אחד. וידיעת דבר זה מצות עשה שנאמר ה' אלהינו ה' אחד: 
" If there were many G-D's (similar to a species or country) then they would have to have a body and a form, because entities that are equal in existence can only be if they also happen to have bodies and forms [to separate themselves from each other]. And if the creator were to have a body and form then He would also have limits and an end for it is impossible for a body to exist that has no limits. Also, anything that has limits and an end, its power also has limits and an end. However, G-D, bless his name, has powers without limits or an end since the sphere (earth or sun) rotates continuously [through His power], therefore his power must not be a power from a [physical] body. [Since we proved that G-D] does not have a body it must be that no occurrence occurred for [G-D to have] a body that separates Him from another [god]. Therefore, it is impossible that any other gods exist other than Him. To know this concept [of G-D's singularity] is a positive commandment that it says in the pasuk, 'G-D our lord G-D is One.'"

The Rambam here is describing why it must be that G-D is singular. The first half of this halacha points out that G-D is singular and he tries to describe that singularity. However, the second part of this halacha describes why G-D must be singular. He points out that G-D's power is contingent on the fact that He is singular. G-D's power and existence can only be possible as the singular entity that he describes in the first half of the halacha. The commandment of "G-D is our lord, G-D is singular," is only fulfilled when one is able to understand G-D's full power as a single entity. One can not understand G-D's existence through the singular entities that we can comprehend, but rather only through the negation of the singular entities that we recognize.

Rambam- Understanding G-D - Yisodei Hatorah sixth halacha

In the sixth halacha of the book of Hamada the Rambam describes how one should view G-D. He says,
וידיעת דבר זה מצות עשה שנאמר אנכי ה' אלהיך. וכל המעלה על דעתו שיש שם אלוה אחר חוץ מזה. עובר בלא תעשה שנאמר לא יהיה לך אלהים אחרים על פני. וכופר בעיקר שזהו העיקר הגדול שהכל תלוי בו:
" To know this thing (that G-D is the master of the world; He guides the sphere with a limitless, continuous and unending power; and causes the rotation of the sphere without a hand or body) is a positive commandment that the Torah says, 'I am Hashem, your G-D.' Anyone who thinks that there is another G-D except for Hashem transgresses a negative commandment, that the Torah says, 'There shall not be for you other gods before me.' Also, this person denies the fundamental ideas of Judaism that everything in existence depends on G-D."

The Rambam points out that there is a positive and negative commandment involved in the belief of G-D. This is similar to the commandment of observing the sabbath. The Torah tells us that there is a commandment of Guarding and Remembering the sabbath. These two languages infer that there is a positive and negative commandment to the observance of the sabbath. The negative commandment tells us that there are actions that we must not perform in order to make the sabbath day holy and on the other end the positive commandment tells us what must be done in order to make the sabbath day holy. Seemingly, the positive and negative commandments both lead to the same result.

This can also be applied to this commandment that has both a positive and negative commandment. The positive commandment aspect requires one to understand G-D's infinitude on a level that human's can comprehend. We have to believe that G-D is the only obligatory being in existence. All other beings exist because of G-D. However, from the aspect of the negative commandment one must never believe in a limit to G-D's power. If a person knows that G-D is the ultimate being than he can not, in fact, believe in a second ultimate being since this would limit G-D's power. Therefore, the positive commandment and the negative commandment both lead to the same result.

The Rambam is explaining one of the most fundamental of all ideas in Judaism, believing in G-D. The Rambam points out that the belief in G-D is only possible through a positive and negative aspect. To try to comprehend G-D only in a positive way is impossible, His infinitude is too much to comprehend. However, to try to understand G-D by what is impossible to exist alongside Him can reveal to us much about His infinitude. Thus, it is important for us not just to try and understand G-D's ultimate power, but also what power can not exist alongside Him.

Rambam- G-D's Infinite Power- Yisodei Hatorah fifth halacha

In the fifth halacha of Rambam's book Hamada he says,
המצוי הזה הוא אלהי העולם אדון כל הארץ. והוא המנהיג הגלגל בכח שאין לו קץ ותכלית. בכח שאין לו הפסק. שהגלגל סובב תמיד ואי אפשר שיסוב בלא מסבב. והוא ברוך הוא המסבב אותו בלא יד ובלא גוף: 
"This being [that causes all other beings to exist] is the G-D of the world, master of the entire land. Also, He guides the sphere with a force that has no limits and is continuous. [It is] a force that has no end. [These three aspects cause] that the sphere is always rotating and it is impossible that it will rotate with out some cause of rotation and He, blessed is He, is the one that rotates [the sphere] without a hand or body." (Sphere most likely means the earth or sun) 

Why does Rambam describe G-D's power with three different words: no limits, continuous and no end? Also, what is the significance that G-D rotates the world with no hand or body?

The idea that G-D's power has no limits is that G-D has the ability to perform any deed. G-D can cause the laws of physics to change every day if He willed it. This means that He is the one who is all powerful. This works with the idea that there is no other G-D since there can not be two all powerful beings that control all other beings since they could not, in fact, be all powerful since they would be limited by each other. Therefore, a G-D with infinite power is a sole creator and has ultimate control over all.

The second language that is used, continuous, reveals another aspect that is crucial to the understanding of G-D's true nature. No limits describe that reality and, in fact, every creation can be altered by G-D, however, maybe that is only at certain points in time. Continuous power means that G-D's power is constantly in use. The ability to continuously perpetuate the rotation of the sphere is a demonstration of G-D's limitless power and His continuous power since it requires a force to create a reality and always be active.

The last idea of G-D's power having no end is a little different. Having limitless power and continuous power can exist without having no end. For example, the king of Spain had continuous power and limitless power in Spain, but had no power in England. This is why the Rambam explains that G-D rotates the sphere without a hand or a body. This is because if G-D were to have a hand or body, physical aspects, then his power would have an end. Meaning, anything with physical characteristics has a limit to its influence. Two physical objects can not occupy the same space and therefore, by definition, anything physical is unable to be everywhere and influence everything. However, by G-D, the Rambam tells us that His power has influence that is unending. He is saying that G-D's influence is everywhere and He achieves this supreme influence because He is not physical in any way nor are any of His powers physical. This is why the Rambam says G-D rotates the world without a hand or body, in order for us to realize that His influence is everywhere and therefore unending.