Frases de Maimónides

La cruz, en la que las religiones de la cristiandad alegan que fue ejecutado Cristo (aunque otras religiones afirman que fue en un madero), se considera el símbolo preeminente del cristianismo. Algunos religiosos hasta se inclinan ante ella y la besan. Entre los judíos, después de su restauración de Babilonia, el madero en el cual un hombre había sido ejecutado se consideraba detestable y símbolo de maldición, algo que habrían de enterrar para no verlo.

Sin fuentes

Comentario sobre el Mishnah, Avot 4.5.
Cuando los rabíes convirtieron su posición en una ocupación asalariada, hubo quienes alzaron su voz en protesta. A diferencia de estos rabinos, Maimónides trabajó arduamente como profesional de la medicina para mantenerse, y nunca aceptó remuneración económica por sus servicios religiosos.

Fuente: Mishné Torá, «Leyes de idolatría», capítulo 11; compárese con Levítico 19:26 y con Deuteronomio 18:9-13).

The Guide of the Perplexed, de Maimónides; traducción por Shlomo Pines. University of Chicago, 1963 http://www.cirp.org/library/cultural/maimonides/ (en inglés)

Sefer Hamitzvot
Fuente: El libro de los mandamientos.
Fuente: Edición en inglés de Charles B. Chavel (1967); esta cita también aparece en el libro Defending the Human Spirit: Jewish Law's Vision for a Moral Society (2006), de Warren Goldstein, pág. 269.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.32
Contexto: The chief object of the Law, as has been shown by us, is the teaching of truths; to which the truth of the creatio ex nihilo belongs. It is known that the object of the law of Sabbath is to confirm and to establish this principle, as we have shown in this treatise (Part II. chap. xxxi.) In addition to the teaching of truths the Law aims at the removal of injustice from mankind. We have thus proved that the first laws do not refer to burnt-offering and sacrifice, which are of secondary importance.

Guide for the Perplexed (c. 1190), Part I
Contexto: Know that this Universe, in its entirety, is nothing else but one individual being; that is to say, the outermost heavenly sphere, together with all included therein, is as regards individuality beyond all question a single being like Said and Omar. The variety of its substances—I mean the substances of that sphere and all its component parts—is like the variety of the substances of a human being: just as, e. g., Said is one individual, consisting of various solid substances, such as flesh, bones, sinews of various humours, and of various spiritual elements; in like manner this sphere in its totality is composed of the celestial orbs, the four elements and their combinations; there is no vacuum whatever therein, but the whole space is filled up with matter. Its centre is occupied by the earth, earth is surrounded by water, air encompasses the water, fire envelopes the air, and this again is enveloped by the fifth substance (quintessence). These substances form numerous spheres, one being enclosed within another so that no intermediate empty space, no vacuum, is left. One sphere surrounds and closely joins the other. All the spheres revolve with constant uniformity, without acceleration or retardation; that is to say, each sphere retains its individual nature as regards its velocity and the peculiarity of its motion; it does not move at one time quicker, at another slower. Compared with each other, however, some of the spheres move with less, others with greater velocity. The outermost, all-encompassing sphere, revolves with the greatest speed; it completes its revolution in one day, and causes every thing to participate in its motion, just as every particle of a thing moves when the entire body is in motion; for all existing beings stand in the same relation to that sphere as a part of a thing stands to the whole. These spheres have not a common centre; the centres of some of them are identical with the centre of the Universe, while those of the rest are different from it. Some of the spheres have a motion independent of that of the whole Universe, constantly revolving from East to West, while other spheres move from West to East. The stars contained in those spheres are part of their respective orbits; they are fixed in them, and have no motion of their own, but participating in the motion of the sphere of which they are a part, they themselves appear to move. The entire substance of this revolving fifth element is unlike the substance of those bodies which consist of the other four elements, and are enclosed by the fifth element.<!--pp.288-292 (1881) Tr. Friedlander

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.17
Contexto: Divine Providence is connected with Divine intellectual influence, and the same beings which are benefited by the latter so as to become intellectual, and to comprehend things comprehensible to rational beings, are also under the control of Divine Providence, which examines all their deeds with a view of rewarding or punishing them.... the method of which our mind is incapable of understanding.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.9
Contexto: The corporeal element in man is a large screen and partition that prevents him from perfectly perceiving abstract ideals; this would be the case even if the corporeal element were as pure and superior as the substance of the spheres; how much more must this be the case with our dark and opaque body. However great the exertion of our mind may be to comprehend the Divine Being or any of the ideals, we find a screen and partition between God and us.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.12
Contexto: It is of great advantage that man should know his station, and not imagine that the whole universe exists only for him. We hold that the universe exists because the Creator wills it so; that mankind is low in rank as compared with the uppermost portion of the universe, viz., with the spheres and the stars; but, as regards the angels, there cannot be any real comparison between man and angels, although man is the highest of all beings on earth; i. e., of all the beings formed of the four elements.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.12
Contexto: Those who observe the nature of the Universe and the commandments of the Law, and know their purpose, see clearly God's mercy and truth in everything; they seek, therefore, that which the Creator intended to be the aim of man, viz., comprehension. Forced also by claims of the body, they seek that which is necessary for the preservation of the body, "bread to eat and garment to clothe," and this is very little; but they seek nothing superfluous; with very slight exertion man can obtain it, so long as he is contented with that which is indispensable.

Guide for the Perplexed (c. 1190), Introduction
Contexto: Having concluded these introductory remarks I proceed to examine those expressions, to the true meaning of which, as apparent from the context, it is necessary to direct your attention. This book will then be a key admitting to places the gates of which would otherwise be closed. When the gates are opened and men enter, their souls will enjoy repose, their eyes will be gratified, and even their bodies, after all toil and labour, will be refreshed.

Introduction
Guide for the Perplexed (c. 1190), Part III
Contexto: To give a full explanation of the mystic passages of the Bible is contrary to the law and to reason; besides, my knowledge of them is based on reasoning, not on divine inspiration [and is therefore not infallible].... It is... possible that my view is wrong, and that I misunderstand passages referred to.... Those, however, for whom this treatise has been composed, will, on reflecting on it and thoroughly examining each chapter, obtain a clear insight into all that has been clear and intelligible to me. This is the utmost that can be done in treating this subject so to be useful to all without fully explaining it.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.32
Contexto: The custom which was in those days general among all men, and the general mode of worship in which the Israelites were brought up, consisted in sacrificing animals in those temples which contained certain images to bow down to those images, and to burn incense before them; religious and ascetic persons were in those days the persons that were devoted to the service in the temples erected to the stars... It was in accordance with the wisdom and plan of God, as displayed in the whole Creation, that He did not command us to give up and to discontinue all these manners of service, for to obey such a commandment it would have been contrary to the nature of man, who generally cleaves to that to which he is used... By this Divine plan it was effected that the traces of idolatry were blotted out, and the truly great principle of our faith, the existence and Unity of God, was firmly established; this result was thus obtained without deterring or confusing the minds of the people by the abolition of the service to which they were accustomed and which alone was familiar to them.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.12
Contexto: The error of the ignorant goes so far as to say that God's power is insufficient, because he has given to this Universe the properties which they imagine cause these great evils, and which do not help all evil-disposed persons to obtain the evil which they seek, and to bring their evil souls to the aim of their desires, though these, as we have shown, are really without limit.

Guide for the Perplexed (c. 1190), Introduction
Contexto: You must know that if a person, who has attained a certain degree of perfection, wishes to impart to others, either orally or in writing, any portion of the knowledge which he has acquired of these subjects, he is utterly unable to be as systematic and explicit as he could be in a science of which the method is well known. The same difficulties which he encountered when investigating the subject for himself will attend him when endeavouring to instruct others: viz., at one time the explanation will appear lucid, at another time, obscure: this property of the subject appears to remain the same both to the advanced scholar and to the beginner. For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.17
Contexto: I do not ascribe to God ignorance of anything or any kind of weakness; I hold that Divine Providence is related and closely connected with the intellect, because Providence can only proceed from an intelligent being, from a being that is itself the most perfect Intellect. Those creatures, therefore, which receive part of that intellectual influence, will become subject to the action of Providence in the same proportion as they are acted upon by the intellect. This theory is in accordance with reason and with the teaching of the Scripture, whilst the other theories previously mentioned either exaggerate Divine Providence of detract from it.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.12
Contexto: In accordance with the divine wisdom, genesis can only take place through destruction, and without destruction of the individual members of the species the species themselves would not exist permanently. Thus the true kindness, and beneficence, and goodness of God is clear.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.12
Contexto: Those who are ignorant and perverse in their thought are constantly in trouble and pain, because they cannot get as much of the superfluous things as a certain other person possesses. They as a rule expose themselves to great dangers... for the purpose of obtaining that which is superfluous and not necessary. When they thus meet with the consequences of the course which they adopt, they complain of the decrees and the judgements of God; they begin to blame the time, and wonder at the want of justice in its changes; that it has not enabled them to acquire great riches... for the purpose of driving themselves to voluptuousness beyond their capacities, as if the whole Universe existed only for the purpose of giving pleasure to these low people.

Book 1 (Sefer HaMadda'<!--[sic]-->), 4.12
Mishneh Torah (c. 1180)
Contexto: When a man reflects on these things, studies all these created beings, from the angels and spheres down to human beings and so on, and realizes the divine wisdom manifested in them all, his love for God will increase, his soul will thirst, his very flesh will yearn to love God. He will be filled with fear and trembling, as he becomes conscious of his lowly condition, poverty, and insignificance, and compares himself with any of the great and holy bodies; still more when he compares himself with any one of the pure forms that are incorporeal and have never had association with any corporeal substance. He will then realize that he is a vessel full of shame, dishonor, and reproach, empty and deficient.

Guide for the Perplexed (c. 1190), Introduction
Contexto: You must know that if a person, who has attained a certain degree of perfection, wishes to impart to others, either orally or in writing, any portion of the knowledge which he has acquired of these subjects, he is utterly unable to be as systematic and explicit as he could be in a science of which the method is well known. The same difficulties which he encountered when investigating the subject for himself will attend him when endeavouring to instruct others: viz., at one time the explanation will appear lucid, at another time, obscure: this property of the subject appears to remain the same both to the advanced scholar and to the beginner. For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.12

Aphorisms. Quoted in Bulletin of the History of Medicine, Vol. 3 (1935), p. 555
Chambers Dictionary of Quotations (1997), p. 640
Contexto: There is one [disease] which is widespread, and from which men rarely escape. This disease varies in degree in different men … I refer to this: that every person thinks his mind … more clever and more learned than it is … I have found that this disease has attacked many an intelligent person … They … express themselves [not only] upon the science with which they are familiar, but upon other sciences about which they know nothing … If met with applause … so does the disease itself become aggravated.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.25
Contexto: It is not unreasonable to assume that the works of God, their existence and preceding non-existence, are the result of His wisdom, but we are unable to understand many of the ways of His Wisdom in His works. On this principle the whole Law of Moses is based; it begins with this principle: "And God saw all that He had made, and behold, it was very good" (Gen. i. 31); and it ends with this principle: "The Rock, perfect is His work" (Deut. xxxii. 4). Note it.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.12
Contexto: The third class of evils comprise those which everyone causes to himself by his own action. This is the largest class, and is far more numerous than the second class. It is especially of these evils that all men complain,—only few men are found that do not sin against themselves by this kind of evil.... This class of evil originates in man's vices, such as excessive desire for eating, drinking, and love; indulgence in these things in undue measure, or in improper manner, or partaking of bad food. This course brings diseases and afflictions upon the body and soul alike.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.9
Contexto: The corporeal element in man is a large screen and partition that prevents him from perfectly perceiving abstract ideals; this would be the case even if the corporeal element were as pure and superior as the substance of the spheres; how much more must this be the case with our dark and opaque body. However great the exertion of our mind may be to comprehend the Divine Being or any of the ideals, we find a screen and partition between God and us.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.23
Contexto: As there is a difference between works of nature and productions of human handicraft, so there is a difference between God's rule, providence, and intention in reference to all natural forces, and our rule, providence, and intention in reference to things which are the objects of our rule, providence, and intention. This lesson is the principal object of the whole Book of Job; it lays down this principle of faith, and recommends us to derive a proof from nature, that we should not fall into the error of imagining His knowledge to be similar to ours, or His intention, providence, and rule similar to ours. When we know this, we shall find everything that may befall us easy to bear; mishap will create no doubts in our hearts concerning God, whether He knows our affairs or not, whether He provides for us or abandons us. On the contrary, our fate will increase our love of God; as is said in the end of this prophecy: "Therefore I abhor myself and repent concerning the dust and ashes" (xlii. 6); and as our Sages say: "The pious do everything out of love, and rejoice in their own afflictions." If you pay to my words the attention which this treatise demands, and examine all that is said in the Book of Job, all will be clear to you, and you will find that I have grasped and taken hold of the whole subject; nothing has been left unnoticed, except such portions as are only introduced because of the context and the whole plan of the allegory. I have explained this method several times in the course of this treatise.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.29
Contexto: In accordance with the Sabean theories images were erected to the stars, golden images to the sun, images of silver to the moon, and they attributed the metals and the climates to the influence of the planets, saying that a certain planet is the god of a certain zone. They built temples, placed in them images, and assumed that the stars sent forth their influence upon these images, which are thereby enabled (to speak) to understand, to comprehend, to inspire human beings, and to tell them what is useful to them. They apply the same to trees which fall to the lot of these stars.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.23
Contexto: As there is a difference between works of nature and productions of human handicraft, so there is a difference between God's rule, providence, and intention in reference to all natural forces, and our rule, providence, and intention in reference to things which are the objects of our rule, providence, and intention. This lesson is the principal object of the whole Book of Job; it lays down this principle of faith, and recommends us to derive a proof from nature, that we should not fall into the error of imagining His knowledge to be similar to ours, or His intention, providence, and rule similar to ours. When we know this, we shall find everything that may befall us easy to bear; mishap will create no doubts in our hearts concerning God, whether He knows our affairs or not, whether He provides for us or abandons us. On the contrary, our fate will increase our love of God; as is said in the end of this prophecy: "Therefore I abhor myself and repent concerning the dust and ashes" (xlii. 6); and as our Sages say: "The pious do everything out of love, and rejoice in their own afflictions." If you pay to my words the attention which this treatise demands, and examine all that is said in the Book of Job, all will be clear to you, and you will find that I have grasped and taken hold of the whole subject; nothing has been left unnoticed, except such portions as are only introduced because of the context and the whole plan of the allegory. I have explained this method several times in the course of this treatise.

Guide for the Perplexed (c. 1190), Introduction
Contexto: My object in adopting this arrangement is that the truths should be at one time apparent and at another time concealed. Thus we shall not be in opposition to the Divine Will (from which it is wrong to deviate) which has withheld from the multitude the truths required for the knowledge of God, according to the words, "The secret of the Lord is with them that fear Him." (Psalm 25:14)

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.17
Contexto: I do not ascribe to God ignorance of anything or any kind of weakness; I hold that Divine Providence is related and closely connected with the intellect, because Providence can only proceed from an intelligent being, from a being that is itself the most perfect Intellect. Those creatures, therefore, which receive part of that intellectual influence, will become subject to the action of Providence in the same proportion as they are acted upon by the intellect. This theory is in accordance with reason and with the teaching of the Scripture, whilst the other theories previously mentioned either exaggerate Divine Providence of detract from it.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.21
Contexto: He fully knows His unchangeable essence, and has thus a knowledge of all that results from any of His acts. If we were to try to understand in what manner this is done, it would be the same as if we tried to be the same as God, and to make our knowledge identical with His knowledge. Those who seek the truth, and admit what is true, must believe that nothing is hidden from God; that everything is revealed to His knowledge, which is identical with His essence; that this kind of knowledge cannot be comprehended by us; for if we knew its method, we would possess that intellect by which such knowledge could be acquired.... Note this well, for I think that this is an excellent idea, and leads to correct views; no error will be found in it; no dialectical argument; it does not lead to any absurd conclusion, nor to ascribing any defect to God. These sublime and profound themes admit of no proof whatever... In all questions that cannot be demonstrated, we must adopt the method which we have adopted in this question about God's Omniscience. Note it.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.20
Contexto: Consider in how many ways His knowledge is distinguished from ours according to all the teaching of every revealed religion. First, His knowledge is one, and yet embraces many different kinds of objects. Secondly, it is applied to things not in existence. Thirdly, it comprehends the infinite. Fourthly, it remains unchanged, though it comprises the knowledge of changeable things; whilst it seems that the knowledge of a thing that is to come into existence is different from the knowledge of the thing when it has come into existence; because there is the additional knowledge of its transition from a state of potentiality into that of reality. Fifthly, according to the teaching of our Law, God's knowledge of one of two eventualities does not determine it, however certain that knowledge may be concerning the future occurrence of the one eventuality.

Fuente: Guide for the Perplexed (c. 1190), Part III, Ch.17
Contexto: Another fundamental principle taught by the Law of Moses is this: Wrong cannot be ascribed to God in any way whatever; all evils and afflictions as well as all kinds of happiness of man, whether they concern one individual or a community, are distributed according to justice; they are the result of strict judgement that admits no wrong whatever.