You must know that it is very injurious to begin with this branch of
philosophy, viz., Metaphysics; or to explain [at first] the sense of
the similes occurring in prophecies, and interpret the metaphors which
are employed in historical accounts and which abound in the writings of
the Prophets. On the contrary, it is necessary to initiate the young
and to instruct the less intelligent according to their comprehension;
those who appear to be talented and to have capacity for the higher
method of study, i.e., that based on proof and on true logical
argument, should be gradually advanced towards perfection, either by
tuition or by self-instruction. He, however, who begins with
Metaphysics, will not only become confused in matters of religion, but
will fall into complete infidelity. I compare such a person to an
infant fed with wheaten bread, meat and wine; it will undoubtedly die,
not because such food is naturally unfit for the human body, but
because of the weakness of the child, who is unable to digest the food,
and cannot derive benefit from it. The same is the case with the true
principles of science. They were presented in enigmas, clad in riddles,
and taught by all wise men in the most mysterious way that could be
devised, not because they contain some secret evil, or are contrary to
the fundamental principles of the Law (as fools think who are only
philosophers in their own eyes), but because of the incapacity of man
to comprehend them at the beginning of his studies: only slight
allusions have been made to them to serve for the guidance of those who
are capable of understanding them. These sciences were, therefore,
called Mysteries (sodoth), and Secrets of the Law (sitre torah), as we
shall explain.
This also is the reason why “the Torah speaks the language of man,” as
we have explained, for it is the object of the Torah to serve as a
guide for the instruction of the young, of women, and of the common
people; and as all of them are incapable to comprehend the true sense
of the words, tradition was considered sufficient to convey all truths
which were to be established; and as regards ideals, only such remarks
were made as would lead towards a knowledge of their existence, though
not to a comprehension of their true essence. When a man attains to
perfection, and arrives at a knowledge of the “Secrets of the Law,”
either through the assistance of a teacher or by self-instruction,
being led by the understanding of one part to the study of the other,
he will belong to those who faithfully believe in the true principles,
either because of conclusive proof, where proof is possible, or by
forcible arguments, where argument is admissible; he will have a true
notion of those things which he previously received in similes and
metaphors, and he will fully understand their sense. We have frequently
mentioned in this treatise the principle of our Sages “not to discuss
the Maʻaseh Mercabah even in the presence of one pupil, except he be
wise and intelligent; and then only the headings of the chapters are to
be given to him.” We must, therefore, begin with teaching these
subjects according to the capacity of the pupil, and on two conditions,
first, that he be wise, i.e., that he should have successfully gone
through the preliminary studies, and secondly that he be intelligent,
talented, clear-headed, and of quick perception, that is, “have a mind
of his own” (mebin middaʻato), as our Sages termed it.
I will now proceed to explain the reasons why we should not instruct
the multitude in pure metaphysics, or begin with describing to them the
true essence of things, or with showing them that a thing must be as it
is, and cannot be otherwise. This will form the subject of the next
chapter; and I proceed to say—