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 laws concerning the intermixture of cattle belong to this class. The object of these precepts is likewise to diminish sexual intercourse, to restrain as much as possible indulgence in lust, and [to teach] that this enjoyment is not, as foolish people think, the final cause of man's existence. We have explained this in our Commentary on The Sayings of the Fathers (Introd., chap. viii.). The laws about circumcision belong to this class.

As is well known, the precepts are also divided into two classes, viz., precepts concerning the relation between man and God, and precepts concerning the relation between man and man. Of the classes into which we divide the precepts and which we have enumerated, the fifth, sixth, and seventh, and part of the third, include laws concerning the relation of man to man. The other classes contain the laws about the relation of man to God, i.e., positive or negative precepts, which tend to improve the moral or intellectual condition of mankind, or to regulate such of each man's actions which [directly] only concern him and lead him to perfection. For these are called laws concerning man's relation to God, although in reality they lead to results which concern also his fellow-men; because these results become only apparent after a long series of intermediate links, and from a general point of view; whilst directly these laws are not intended to prevent man from injuring his fellow-man. Note this.

Having described the laws of these classes, I will now again consider the precepts of each class, and explain the reason and use of those which are believed to be useless or unreasonable, with the exception of a few, the object of which I have not yet comprehended.

CHAPTER XXXVI
THE reason of all precepts of the first class, viz., of the principles enumerated by us in the Hilkot yesode ha-torah, is obvious. Consider them one by one, and you will find that the lesson which every one of them contains is correct and demonstrable. It is also evident that the precepts which exhort and command us to learn and to teach are useful; for without wisdom there cannot be any good act or any true knowledge. The law which prescribes to honour the teachers of the Law is likewise useful; for if they were not considered by the people as great and honourable men, they would not be followed as guides in their principles and actions. The Law demands also that we be humble and modest [in their presence]. "Thou shalt rise up before the hoary head" (Lev. xix. 32). This class includes also the commandment to swear by the name of God and the prohibition of swearing falsely or in vain. The reason for all these precepts is evident; they aim at the glorification of God: they prescribe acts which lead to the belief in God's greatness. Likewise the commandment to cry to God in time of trouble, "to blow an alarm with the trumpets" (Num. x. 9), belongs to this class. We are told to offer up prayers to God, in order to establish firmly the true principle that God takes notice of our ways, that He can make them successful if we worship Him, or disastrous if we disobey Him, that [success and failure] are not the result of chance or accident. In this sense we must understand the passage, "If ye walk with me by chance" (beḳeri, Lev. xxvi. 21); i.e., if I bring troubles upon you for punishment, and you consider them