his passion—are things which all people commonly agree are evils, such as the shedding of blood, theft, robbery, fraud, injury to one who has done no harm, ingratitude, contempt for parents, and the like. The prescriptions against these are called commandments (מצות), about which the Rabbis said, “If they had not already been written in the Law, it would be proper to add them”.[1] Some of our later sages, who were infected with the unsound principles of the Mutakallimun,[2] called these rational laws.[3] There is no doubt that a soul which has the desire for, and lusts after, the above-mentioned misdeeds, is imperfect, that a noble soul has absolutely no desire for any such crimes, and experiences no struggle in refraining from them. When, however, the Rabbis maintain that he who overcomes his desire has more merit and a greater reward (than he who has no temptation), they say so only in reference to laws that are ceremonial prohibitions. This is quite true, since, were it not for the Law, they would not at all be considered transgressions. Therefore, the Rabbis say that man should permit his soul to entertain the natural inclination for these things, but that the Law alone should restrain him from them. Ponder over the wisdom of these men of blessed memory manifest in the examples they adduce. They do not declare, “Man should not say, ‘I have no desire to kill, to steal and to lie, but I have a desire for these things, yet what can I do, since my Father in heaven forbids it!’” The instances they cite are all from the ceremonial law, such as partaking of meat and milk together, wearing clothes made of wool and linen, and entering into con-
- ↑ Yoma, 67b. See infra, p. 78, n. 2.
- ↑ See supra, p. 41, and n. 2; infra, p. 90.
- ↑ M. refers especially to Saadia who, in Emunot we-De’ot, III, 2, divides the divine commandments into rational (מצות שכליות), and revealed laws (מצות שמיעות). See Scheyer, Psychol. Syst. d. Maim., pp. 24 and 106; Kaufmann, Attributenlehre, p. 503; Rosin, Ethik, p. 93, n. 5; Schreiner, Der Kalâm, etc., pp. 13-14; Wolff, Acht Capitel, p. 45, n. 1; Goldziher, Kitâb mȧânî al-Nafs, Berlin 1907, p. 22*f., and text p. 17, n. 6; and Cohen, Charakteristik, etc., in Moses ben Maimon, I, p. 77 ff. M. refers also to Saadia in Moreh, I, 71: ומה שנתגלה מזה הענין לקצת הגאונים, ואצל הקראים, הם ענינים לקחום מן המדברים מן הישמעאלים. See Munk, Guide, I, p. 336, n. 1. On Saadia’s relation to the Kalām, see Kaufmann, Ibid., p. 3, n. 5, et al.
