Abstract

IN THE GUIDE OF THE PERPLEXED, Maimonides does not treat the doctrine of divine omniscience and divine providence in a strictly theological context. He arrives at this subject for the first time in the third section of the Guide, after he has concluded the thematic treatment of at least the following themes: the names and attributes of God ; the proof of the existence, unity, and incorporeality of God ; the separate intelligences and the order of the world ; the creation of the world ; and prophecy. Directly following the discussion of prophecy is the thematic interpretation of ma‘aseh merkabah —Ezekiel 1 and 10—. This interpretation concludes with the remark that while all of the preceding “up to this chapter,” that is, I 1–III 7, is indispensable for the understanding of ma‘aseh merkabah, the discussion “after this chapter,” that is, from III 8 to the end, will in no way—neither in a detailed manner nor in the form of hints—involve “this subject,” namely ma‘aseh merkabah. Accordingly, Maimonides immediately turns to “other subjects.” Now, for Maimonides ma‘aseh merkabah is identical with metaphysics. The closing remark at the end of Guide III 7 means, then, that while all preceding discussions are of a metaphysical character, the following discussions will not belong to metaphysics. The subjects of the nonmetaphysical section of the Guide are: divine providence ; and the purpose of the Torah in general and of its arrangements in particular. Whatever else may be the case with regard to the plan of the Guide, it is certain that Maimonides, through precisely this plan, excludes the question of divine omniscience and of divine providence from the subject matter of metaphysics.