Front Page Titles (by Subject) CHAPTER XLIII - A Guide for the Perplexed
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CHAPTER XLIII - Moses Maimonides, A Guide for the Perplexed 
A Guide for the Perplexed, translated from the original Arabic text by M. Friedlaender, 4th revised ed. (New York: E.P. Dutton, 1904).
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The precepts of the eighth class are enumerated in “the Section on Seasons” (Sefer zemannim). With a few exceptions, the reasons for all of them are stated in the Law. The object of Sabbath is obvious, and requires no explanation. The rest it affords to man is known; one-seventh of the life of every man, whether small or great, passes thus in comfort, and in rest from trouble and exertion. This the Sabbath effects in addition to the perpetuation and confirmation of the grand doctrine of the Creation. The object of the Fast of Atonement is evident. The Fast creates the sense of repentance; it is the same day on which the chief of all prophets came down [from Mount Sinai] with the second tables, and announced to the people the divine pardon of their great sin; the day was therefore appointed for ever as a day devoted to repentance and true worship of God. For this reason all material enjoyment, all trouble and care for the body, are interdicted, no work may be done; the day must be spent in confession; every one shall confess his sins and abandon them.
Other holy days are appointed for rejoicing and for such pleasant gathering as people generally need. They also promote the good feeling that men should have to each other in their social and political relations. The appointment of the special days for such purposes has its cause. The reason for the Passover is well known. It is kept seven days, because the period of seven days is the unit of time intermediate between a day and a month. It is also known how great is the importance of this period in Nature, and in many religious duties. For the Law always follows Nature, and in some respects brings it to perfection; for Nature is not capable of designing and thinking, whilst the Law is the result of the wisdom and guidance of God, who is the author of the intellect of all rational beings. This, however, is not the theme of the present chapter; let us return to our subject.
The Feast of Weeks is the anniversary of the Revelation on Mount Sinai. In order to raise the importance of this day, we count the days that pass since the preceding festival, just as one who expects his most intimate friend on a certain day counts the days and even the hours. This is the reason why we count the days that pass since the offering of the Omer, between the anniversary of our departure from Egypt and the anniversary of the Lawgiving. The latter was the aim and object of the exodus from Egypt, and thus God said, “I brought you unto myself” (Exod. xix. 4). As that great revelation took place only on one day, so we keep its anniversary only one day; but if the eating of unleavened bread on Passover were only commanded for one day, we should not have noticed it, and its object would not have been manifest. For it frequently happens that we take the same kind of food for two or three days. But by our continuing for a whole period [of seven days] to eat unleavened bread, its object becomes clear and evident.
New-Year is likewise kept for one day; for it is a day of repentance, on which we are stirred up from our forgetfulness. For this reason the shofar is blown on this day, as we have shown in Mishneh-torah. The day is, as it were, a preparation for and an introduction to the day of the Fast, as is obvious from the national tradition about the days between New-Year and the Day of Atonement.
The Feast of Tabernacles, which is a feast of rejoicing and gladness, is kept seven days, in order that the idea of the festival may be more noticeable. The reason why it is kept in the autumn is stated in the Law, “When thou hast gathered in thy labours out of the field” (Exod. xxiii. 16); that is to say, when you rest and are free from pressing labours. Aristotle, in the ninth book of his Ethics, mentions this as a general custom among the nations. He says: “In ancient times the sacrifices and assemblies of the people took place after the ingathering of the corn and the fruit, as if the sacrifices were offered on account of the harvest.” Another reason is this—in this season it is possible to dwell in tabernacles, as there is neither great heat nor troublesome rain.
The two festivals, Passover and the Feast of Tabernacles, imply also the teaching of certain truths and certain moral lessons. Passover teaches us to remember the miracles which God wrought in Egypt, and to perpetuate their memory; the Feast of Tabernacles reminds us of the miracles wrought in the wilderness. The moral lessons derived from these feasts is this: man ought to remember his evil days in his days of prosperity. He will thereby be induced to thank God repeatedly, to lead a modest and humble life. We eat, therefore, unleavened bread and bitter herbs on Passover in memory of what has happened unto us, and leave [on Succoth] our houses in order to dwell in tabernacles, as inhabitants of deserts do that are in want of comfort. We shall thereby remember that this has once been our condition; [comp.] “I made the children of Israel to dwell in booths” (Lev. xxiii. 43); although we dwell now in elegant houses, in the best and most fertile land, by the kindness of God, and because of His promises to our forefathers, Abraham, Isaac, and Jacob, who were perfect in their opinions and in their conduct. This idea is likewise an important element in our religion; that whatever good we have received and ever will receive of God, is owing to the merits of the Patriarchs, who “kept the way of the Lord to do justice and judgment” (Gen. xviii. 19). We join to the Feast of Tabernacles the Feast of the Eighth Day, in order to complete our rejoicings, which cannot be perfect in booths, but in comfortable and well-built houses. As regards the four species [the branches of the palm tree, the citron, the myrtle, and the willows of the brook] our Sages gave a reason for their use by way of Agadic interpretation, the method of which is well known to those who are acquainted with the style of our Sages. They use the text of the Bible only as a kind of poetical language [for their own ideas], and do not intend thereby to give an interpretation of the text. As to the value of these Midrashic interpretations, we meet with two different opinions. For some think that the Midrash contains the real explanation of the text, whilst others, finding that it cannot be reconciled with the words quoted, reject and ridicule it. The former struggle and fight to prove and to confirm such interpretations according to their opinion, and to keep them as the real meaning of the text; they consider them in the same light as traditional laws. Neither of the two classes understood it, that our Sages employ biblical texts merely as poetical expressions, the meaning of which is clear to every reasonable reader. This style was general in ancient days; all adopted it in the same way as poets [adopt a certain style]. Our Sages say, in reference to the words, “and a paddle (yated) thou shalt have upon thy weapon” [azeneka, Deut. xxiii. 14]: Do not read azeneka, “thy weapon,” but ozneka, “thy ear.” You are thus told, that if you hear a person uttering something disgraceful, put your fingers into your ears. Now, I wonder whether those ignorant persons [who take the Midrashic interpretations literally] believe that the author of this saying gave it as the true interpretation of the text quoted, and as the meaning of this precept; that in truth yated, “the paddle,” is used for “the finger,” and azeneka denotes “thy ear.” I cannot think that any person whose intellect is sound can admit this. The author employed the text as a beautiful poetical phrase, in teaching an excellent moral lesson, namely this: It is as bad to listen to bad language as it is to use it. This lesson is poetically connected with the above text. In the same sense you must understand the phrase, “Do not read so, but so,” wherever it occurs in the Midrash. I have departed from my subject, but it was for the purpose of making a remark useful to every intellectual member of the Rabbanites. I now return to our theme. I believe that the four species are a symbolical expression of our rejoicing that the Israelites changed the wilderness, “no place of seed, or of figs, or of vines, or of pomegranates, or of water to drink” (Num. xx. 5), with a country full of fruit-trees and rivers. In order to remember this we take the fruit which is the most pleasant of the fruit of the land, branches which smell best, most beautiful leaves, and also the best of herbs, i.e., the willows of the brook. These four kinds have also those three purposes: First, they were plentiful in those days in Palestine, so that every one could easily get them. Secondly, they have a good appearance, they are green; some of them, viz., the citron and the myrtle, are also excellent as regards their smell, the branches of the palm-tree and the willow having neither good nor bad smell. Thirdly, they keep fresh and green for seven days, which is not the case with peaches, pomegranates, asparagus, nuts, and the like.