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Contents Contents The Reason for the Mitzvot .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. xii Author’s Preface to First Edition (1942) .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. xiii Translator’s Preface .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. xv Chapter 1 The Nature of the Question .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 1 Reasons not to engage in such an inquiry .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 1 Reasons Such Inquiry is Mandatory .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 3 Chapter 2 The Biblical View .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 5 The sources of correct behavior prior to Sinai: God’s will and human conscience .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 5 Even “irrational” commands do not oppose objective morality .. .. .. .. .. .. .. .. .. 6 Conscience Is Important Even After Sinai .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 7 Types of Reasons in the Torah: Appeal to Authority. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 8 Understanding the Objective of a Mitzvah .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 9 Connection to Other Mitzvot or Principles .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 9 Emotional Reasons .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 10 Where The Torah is Silent Concerning Reasons .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 12 The Torah Is Reticent About the Religious Value of the Mitzvot .. .. .. .. .. .. .. 12 Investigation of the Reasons—Its Basis in the Torah .. .. .. .. .. .. .. .. .. .. .. .. .. 14 Chapter 3 The Views of the Rabbis .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 15 1. Irrational from the Individual’s Perspective .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 15 2. Rational from the Lawmaker’s Perspective .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 18 The reasons for the hukkim are hidden .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 19 The Torah Does Not Distinguish Between Rational and Irrational Mitzvot .. .. 21 Why did the Rabbis Distinguish Between Rational and Non-rational Commandments? .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 21 3. Methodological Questions .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 23 Is it fi tting to seek out intellectual reasons for the mitzvot? .. .. .. .. .. .. .. .. .. .. 23 Is it permissible to derive halakhic conclusions from the reasons for the mitzvot? .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 24 4. The Reasons for the Mitzvot According to the Rabbis .. .. .. .. .. .. .. .. .. 25 Measure for Measure .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 26 v Contents Symbolic Reasons .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 26 The Mitzvot Infl uence Our Behavior .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 27 Expound Them and Receive Reward .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 28 Chapter 4 The Views of the Hellenistic Jews .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 34 Each Person a Supreme Authority on the Mitzvot’s Value .. .. .. .. .. .. .. .. .. .. 34 Irrational Reasons Not Valued .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 35 The Greek Autonomous Ethic Infl uenced the Hellenists .. .. .. .. .. .. .. .. .. .. .. 36 National Conservatism as a Reason .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 37 “Do Not Separate From the Community!” .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 38 “Natural Law” vs. the Laws of the Legislators .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 38 The Method of the Extreme Hellenists .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 39 Philo’s Method .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 40 The Torah’s Laws Similar to the Laws of the Universe .. .. .. .. .. .. .. .. .. .. .. .. 40 Ethical Explanations .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 41 Josephus on Theocracy .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 42 Philo’s Social Explanation .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 43 Utilitarian Reasons .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 44 Motivations of the Hellenists and the Rabbis .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 44 Pros and Cons of the Hellenistic explanation .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 45 Did Greek Culture Impoverish their Jewish culture? .. .. .. .. .. .. .. .. .. .. .. .. .. 46 Chapter 5 Views of the Medieval Philosophers .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 47 General Introduction .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 47 Three Medieval “Schools” and Their Interaction .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 47 Disagreements among the Schools .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 48 Chapter 6 Saadia Gaon .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 51 The Different Tasks of Human Reason .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 51 Intellect can help explain the mitzvot .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 52 The Rational and “Hortative” (Shim’iyot) Mitzvot .. .. .. .. .. .. .. .. .. .. .. .. .. .. 52 Many Hortative Commandments Have Plausible Reasons .. .. .. .. .. .. .. .. .. .. 53 The Virtues of Saadia’s Method .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 54 The Drawbacks of Saadia’s Method .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 55 Saadia favors utilitarian reasons .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 55 Chapter 7 Bahya ben Joseph Ibn Pakudah .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 57 The purpose of Duties of the Heart .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 57 The Heart—Source for Performing the Mitzvot .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 58 The Levels of Mitzvah Performers .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 58 The Propadeutic Value of the Written Torah .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 59 The Value of the Torah for the Educated Also .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 60 The Commandments of the Limbs Attest to the Commandments of the Heart 60 Religiosity of the Heart and Fulfi llment of the Commandments .. .. .. .. .. .. .. 62 How does Bahya’s outlook differ from Saadia’s? .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 62 vi Contents Chapter 8 Rabbi Judah Halevi .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 65 Purpose of the Kuzari .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 65 The Mitzvot Seek to Train Us for Coming Closer to God .. .. .. .. .. .. .. .. .. .. .. 65 Mitzvot Necessary to Arrive at the Top Rank .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 66 To reach God, perform the divine commands! .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 66 Halevi’s Approach is Not Magical .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 67 Our Reason Cannot Understand All the Mitzvot .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 68 History Testifi es to their Value .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 69 Life of Body and Life of Soul Parallel .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 69 Psychological Explanations .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 70 God of Religion vs. the Metaphysical God .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 72 The Emotional Experience . .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 73 The “Practical-Religious” Value in Halevi .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 73 Halevi’s Personality .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 74 Chapter 9 Abraham Ibn Ezra .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 76 The Value of Knowing the Reasons .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 76 Utilitarian and Ethical Reasons. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 77 Symbolic Reasons .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 77 Secret Relations Between Mitzvot and the Forces of Nature .. .. .. .. .. .. .. .. .. .. 78 Mystical Arithmetic .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 79 Astrological Explanations and Their Limitation .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 79 The Arrangement of the Temple and Its Affairs .. .. .. .. .
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  • Platonic Themes in Gersonides' Commentary on Song of Songs

    Platonic Themes in Gersonides' Commentary on Song of Songs

    Yehuda Halper The Sex Life of a Metaphysical Sceptic: Platonic Themes in Gersonides’ Commentary on Song of Songs In his bestselling book Born to Kvetch, the popular Yiddishist Michael Wex recounts how, as pupils at a religious yeshivah, he and his friends learned of Rashi’s explana- tion of the first reference to breasts in the Song of Songs as, in fact, referring to Moses and Aaron, who were responsible for nourishing the Children of Israel in the desert. In his account, the boys then proceeded to notice the “Moses and Aaron” on various women around town and one would expect that they could hardly suppress giggles at any mention of Moses and Aaron in any other context.1 Rashi’s de-eroticization of Song of Songs thus had as a side effect that it simultaneously eroticized Moses and Aaron precisely among the impressionable youth whom he had intended to shield. De-eroticization is a tricky business; comparison of the erotic to the non-erotic tends rather to eroticize the non-erotic. Whether Rashi was aware of this effect I leave to the scholars of that pious man of Troyes. Gersonides, however, who lived 200 years after Rashi and much further South, was certainly aware of how eros can spread from the allegory to the allegorized. Ger- sonides explains that the expressions of love between the interlocutors of the Song of Songs are allegories of the soul’s path to intellectual perfection, a path that moves from ethical perfection, to the perfection of imagination and thought, to mathemat- ics, to the physical sciences, and, finally, to metaphysics.2 Far from removing eros from the picture, Gersonides uses Song of Songs’ highly erotic language to describe the desire of the soul, its faculties, and even the hylic intellect for the active intel- lect.