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300 Maimonides is an Aristotelian, and he endeavors to harmonize the intellectualism and theorism of the Stagirite with the diametrically opposed ethics and religion of the Hebrew Bible. And he is apparently unaware of the yawning gulf extending between them. The ethics of the Bible is nothing if not practical. No stress is laid upon knowledge and theoretical speculation as such. The wisdom and the wise man of the book of Proverbs no more mean the theoretical philosopher than the fool and the scorner in the same book denote the one ignorant in theoretical speculation. "The beginning of wisdom is the fear of the Lord." This is the keynote of the book of Proverbs, and its precepts and exhortations are practical and nothing else. That the Pentateuchal law is solely concerned with practical conduct, religious, ceremonial and moral, needs not saying. It is so absolutely clear and evident that one wonders how so clear-sighted a thinker like Maimonides could have been misled by the authority of Aristotle and the intellectual atmosphere of the day to imagine otherwise. The very passage from Jeremiah which he quotes as summing up his idea of the summum bonum, speaks against him, and he only succeeds in manipulating it in his favor by misinterpreting the word "wise." Whatever the wise man may denote in the book of Proverbs, here in Jeremiah he is clearly contrasted with the person who in imitation of God practices kindness, judgment and righteousness. The word does not denote the theoretical philosopher, to be sure, but it approximates it more closely than the expression describing the ideal man of Jeremiah's commendation.

It is in line with Maimonides's general rationalistic and intellectualistic point of view when he undertakes to find a reason for every commandment, where no reason is given in the Law. He shows himself in this an opponent of all mysticism, sentimentality and arbitrariness. Reason is paramount. The intellect determines the will, and not even God's will may be arbitrary. His will is identical with his reason, hence there is a reason in everything that he wills. We may not in every case succeed in finding the reason where he himself did not choose to tell us, but a reason there always is, and the endeavor on our part to discover it should be commended rather than condemned.

The details of his motivation of the ceremonial laws are very interesting, and in many cases they anticipated, though in a cruder