The God Book

Copyright © 2017 by Rabbi Jack Abramowitz.

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Any people depicted in stock imagery provided by Thinkstock are models, and such images are being used for illustrative purposes only.

Certain stock imagery © Thinkstock.

Rev. date: 01/18/2017

Xlibris

1-888-795-4274

www.Xlibris.com

702459

Contents

Foreword

Author’s Preface

Part I.   MOREH HANEVUCHIM

The Rambam’s Guide for the Perplexed

Better Understanding the Nature of God

1. Anthropomorphism of God in the Torah

2. Ways in Which We Do and Do Not Anthropomorphize God

3. Does God Have Attributes?

4. Understanding the Thirteen Attributes

5. What God is Not

God, His Names, and His Messengers

6. The Name of God

7. Secret Names of God

8. Eheyeh Asher Eheyeh

9. Angels

The Beginning and the End of the Universe

10. The Creation of the Universe

11. Torah vs. Science

12. Did the Universe Always Exist?

13. Did the Prophets Foretell the End of the World?

14. Miracles and Nothing New Under the Sun

15. The Simultaneity of Creation

16. Multiple Meanings in the Creation Account

Prophecy

17. Who Can Be a Prophet?

18. The Revelation at Sinai

19. Moshe’s Unique Level of Prophecy

20. What is Prophecy?

21. The Necessary Qualifications to Receive Prophecy

22. The Gifts of Intellect and Imagination

23. Dreams and Visions

24. The Interpretation of Prophetic Allegories

25. The Various Forms of Prophecy

26. Degrees of Prophecy

27. Real or Vision?

28. Exaggeration and Figurative Language

The Heavenly Chariot

29. The Vision of God’s Chariot

30. The Chayos and Ofanim

31. Further Elaboration of Ezekiel’s Vision

Good and Evil

32. The True Nature of Evil

33. Is There More Good or Evil in the World?

34. The Three Kinds of Evil

Divine Providence

35. What Is the Purpose of the Universe?

36. The Influence of the Celestial Spheres

37. A Science Sidebar

38. God’s Omniscience

39. What Divine Providence Isn’t

40. What Divine Providence Is

41. Some People Are More Equal Than Others

42. God is Not Unaware

43. The Nature of God’s Knowledge

44. Understanding God’s Knowledge

Suffering

45. Suffering, as per the Book of Job

46. Trials and Tribulations

The Purpose of Torah and Mitzvos

47. Are God’s Actions Meaningful?

48. Do the Mitzvos Have Reasons?

49. The Purpose of the Torah

50. Meaningless Mitzvos

51. The Wisdom of God’s Commandments

52. Goals of the Torah

53. The Torah Addresses the Norm

54. The Fourteen Types of Mitzvos

55. Foundations of the Torah

56. Ritual Purity and Impurity

57. The Narrative Portions of the Torah

Striving for Personal Perfection

58. Getting Close to God

59. How the Spiritually-Perfected Become Vulnerable

60. Nearness to God and End of Life

61. Acquiring Awe of God

62. What are Kindness, Righteousness and Judgment?

63. The Highest Form of Perfection

Appendix to Moreh Nevuchim

Part II.   DERECH HASHEM

The Way of God by Rabbi Moshe Chaim Luzzatto (Ramchal)

The Physical and the Spiritual Realms

1. God

2. Why Are We Here?

3. Life and Afterlife

4. Elevating the Mundane

5. Spiritual Forces

Divine Providence

6. The Basic Idea of Providence

7. Suffering and Gehinnom

8. Individual Providence

9. The Nature of Providence

10. The Order of Providence

11. Spiritual Providence

The Soul and Prophecy

12. The Soul of Man

13. Manipulating Spiritual Forces

14. Divine Inspiration and Prophecy

15. How Prophecy is Achieved

16. False Prophets

17. The Prophecy of Moses

Part III.   CHOVOS HALEVAVOS

Duties of the Heart by Rabbi Bachaye ibn Pakuda

Shaar HaYichud: The Gate of Unity

Introduction

Acknowledging God’s Unity (Chapter 1)

Understanding God’s Unity (Chapter 2)

The Obligation to Investigate (Chapter 3)

Establishing God’s Existence (Chapter 4)

Three Premises (Chapter 5)

There Is a Creator (Chapter 6)

The Creator is One (Chapter 7)

Absolute Unity (Chapter 8)

The Unity of Created Things (Chapter 9)

Attributes of God’s Essence (Chapter 10, part I)

Attributes of God’s Deeds (Chapter 10, part II)

Conceiving of God (Chapter 10, part III)

Shaar HaBechinah: The Gate of Examination

Introduction

The Essence of Examination (Chapter 1)

The Obligation to Examine Creation (Chapter 2)

Looking for Signs of Wisdom (Chapter 3)

Seven Different Types of Signs (Chapter 4)

Signs of God’s Wisdom in Creation (Chapter 5)

Impediments to Perceiving God (Chapter 6)

Shaar HaAvodah: The Gate of Service to God

Predestination vs. Free Will (Chapter 8)

An Illustrative Parable (Chapter 9)

Using All Our Traits in the Service of God (Chapter 10)

Shaar HaBitachon: The Gate of Trust in God

Acquiring Trust in God (Chapter 3, part I)

Why Do the Righteous Suffer and the Wicked Prosper?

(Chapter 3, part II)

Ways in Which We Rely Upon God (Chapter 4)

Those Who Rely Upon God vs. Those Who Don’t (Chapter 5)

Learning to Trust in God (Chapter 7)

Shaar Ahavas Hashem: The Gate of Love of God

Introduction

What is Love of God? (Chapter 1)

Types of Love (Chapter 2)

Acquiring Love of God (Chapter 3)

Human Limits and Divine Assistance (Chapter 4)

Impediments to Loving God (Chapter 5)

Signs of One Who Loves God (Chapter 6)

The Behavior of Those Who Love God (Chapter 7)

Part IV.   HILCHOS YESODEI HATORAH

Foundations of the Torah from the Rambam’s Mishneh Torah

Chapter 1. God, His Existence, His Unity and His Incorporeality

Chapter 2. Maaseh Merkava (The Work of God’s Chariot)

Chapters 3-4: Maaseh Bereishis (The Work of Creation)

Chapter 5. Kiddush Hashem and Chillul Hashem (Sanctification and Desecration of God’s Name)

Chapter 6: Respect for God’s Names

Chapter 7: Prophecy

Chapter 8: Accepting or Rejecting a Prophet

Chapter 9: Prophets and Torah

Chapter 10: Testing a Prophet

GENERAL APPENDICES

Understanding Anim Zemiros

The Thirteen Foundations of Belief

Torah on One Foot: God

Afterword

DEDICATION

L’ilui nishmas avi mori

Chaim Levi ben Yitzchak Leib a"h

Rabbi Shalom Rosner is rav of Kehilat Nofei Hashemesh, Bet Shemesh, as well as a full-time rebbe in Yeshivat Reishit Yerushalayim. He is also a maggid shiur of daf yomi, parsha, and navi on the OU Torah website.

Rabbi Menachem Nissel is NCSY Senior Educator, author of Rigshei Lev - Women & Tefilla, and Rosh Mesivta at Yeshivat Yishrei Lev, Jerusalem.

Rabbi Jack Abramowitz has authored an important work about God. As strange as it may seem, many Jews are introduced to the deep philosophical underpinnings of Judaism at a very young age, and are often subsequently afraid to revisit fundamental concepts; it is assumed that these foundational ideas are somehow absorbed, as if by osmosis. In an era in which Jewish learning is often accused of hairsplitting, micro-analysis of minutiae, the need to grapple with the larger picture through the foundational teachings of our sages becomes even more vital, and The God Book is a valuable resource both for the novice and the advanced student or teacher. This clear and cogent presentation and exposition of the teachings of both early and late masters of Jewish thought is sure to become a classic, and I wish Rabbi Abramowitz continued success.

Rabbi Ari Kahn

Rabbi Ari Kahn is mara d’asra of Mishkan Etrog - Givat Zeev, Senior Lecturer in Judaic Studies at Bar Ilan University, and author of the Echoes of Eden and other volumes on Torah subjects.

With so much information and misinformation circulating in cyberspace about Judaism, literacy in classical Jewish texts has never been more important. This is especially true when it comes to areas of theology. Rabbi Jack Abramowitz is a very talented writer and has the ability to present complex ideas in a contemporary, easily digested format. His new book about how God runs the world is a great review of what three of our most important post-Talmudic Jewish thinkers have had to say on the subject, utilizing much of their own language. Although not an exhaustive anthology, The God Book provides a wealth of material that can be later augmented by more serious students. There’s something in here for everyone.

Rabbi N. Daniel Korobkin

Rabbi N. Daniel Korobkin is senior rabbi of Beth Avraham Yoseph of Toronto Congregation (The BAYT). He is the translator and annotator of the Feldheim edition of Rabbi Yehuda HaLevi’s Kuzari.

The topic of G-d is probably one of the most complex subjects in philosophy. Judaism considers belief in G-d as the most fundamental foundation of our faith.

Rabbi Jack Abramowitz has performed the herculean task of organizing thousands of years of Jewish thought into an unbelievably comprehensive and coherent work. It is the finest work I have ever seen on the subject in English. Or Hebrew for that matter. A must-read for anyone who wants to understand this important and intricate topic.

Rabbi Dovid Orlofsky

Rabbi Dovid Orlofsky has been involved in Jewish education and outreach for close to forty years. He is an internationally recognized lecturer, columnist and radio personality.

26 Elul, 5776

September 29, 2016

To All Who Value Hashem’s Name and Hashem’s Service,

R. Jack Abramowitz has shown me his new work, The God Book, and I have read through it with great interest. I know R. Abramowitz from having collaborated with him on several Torah projects, and I have always found him to be a pleasure to work with, someone dedicated to the dissemination of Torah, to helping people find their way closer to true yirat Shamayim and service of our Creator.

His latest book continues this trend, expertly and accessibly summarizing some of the main approaches to issues of the nature of our Creator and how we can come closer, and understand more of how Hashem relates to the world and to us. By carefully selecting and summarizing such major works as Rambam’s Moreh Nevuchim, Ramchal’s Derech Hashem, R. Bachaya ibn Pakuda’s Chovot HaLevavot, and Rambam’s Hilchot Yesodei HaTorah, R. Abramowitz gives us a sort of (as mori ve-rabi R. Lichtenstein zt"l would have quoted from Matthew Arnold) the best that has been thought and said of what our tradition teaches us about Hashem.

Anyone who will not make his or her way through these original books, yet realizes how central a conception of Hashem is to any proper service, will be well-advised to read this book carefully and well. R. Abramowitz is a wonderful guide through what can seem a heavy philosophical thicket, rendering it in terms that make it easier to incorporate in our lives and our religious personae.

May it be Hashem’s Will that he and we find ourselves ever-strengthened in undertaking and completing projects of importance and the advancement of Hashem’s Kingdom in this world, and Hashem should bless all those who join with R. Abramowitz in increasing and improving our understanding of and connection with the Master of the Universe.

Gidon Rothstein

Rabbi Gidon Rothstein is the author of a number of books, including As If We Were There: Readings for a Transformative Pesach and We’re Missing the Point: What’s Wrong with the Orthodox Jewish Community and How to Fix It. He is maggid shiur of A Responsum a Day on the OU Torah web site.

Foreword

By Allison Josephs

Several years ago, I founded Jew in the City, a social media movement (now organization) which not only breaks down stereotypes about Orthodox Jews but also shows how and why so many of the mitzvos we do are relevant and purposeful even thousands of years later. We came to be known as a place to gain an understanding for Jewish practice and ritual in simple-to-understand terms.

As Jew in the City began to grow, more people began sending in comments and questions, more content needed to be created, and I tried to figure out how to replicate a style which was clearly resonating with many. My standards were high and I wasn’t sure what to do.

Then I met a man named Rabbi Jack Abramowitz. It was 2013; I was taking a tour of the OU and NCSY offices and after a brief meeting, Rabbi Abramowitz sent me a couple of his books and several of his pamphlets on hard-to-understand Jewish concepts. I was blown away.

Here was an educator who had a similar way of making mitzvos relatable to today’s generation. His style wasn’t exactly like what was on the site at the time but it was wonderfully engaging and down to earth and, most importantly, could take some of the most challenging topics in the Torah and Jewish law and explain them in a way that personally helped even me.

We did not have too much funding to speak of but my feeling has always been if you don’t try, it’s a definite no; if you do try, it’s a possible yes. I called Rabbi Abramowitz and told him that I was sure he would never consider such a thing, but would he join our team as a volunteer, to bring our readers his incredible insights and talents. Without missing a beat, he accepted.

I have seen Rabbi Abramowitz, a true Torah scholar (as well as a CrossFit fanatic), take the time to engage in lengthy discussions with Jews who have some of the most challenging issues with the Torah and help them finally come to peace with them. His talent and knowledge are matched only by his generosity of spirit and patience. Klal Yisrael must have done something very right to have merited a leader like this in this generation.

Allison Josephs is the founder and director of Jew in the City and founder of Project Makom. She has been working in the field of Jewish outreach for over 15 years, graduated from Columbia University with a BA in Philosophy, and lives with her husband and four children.

Author’s Preface

This work came about through the most humble of beginnings: I needed something to read. Not having a new book, I took the Moreh Nevuchim (Guide for the Perplexed) off the shelf. I’ve had this book for thirty years or so and only used it for occasional reference; I figured it was way past time I go through it cover to cover.

What I saw in the Rambam’s words really blew me away. He discussed such profound concepts with such incredible clarity that I had the idea to share some of his thoughts on the OU Torah web site in a series entitled The God Papers. The original concept was fairly modest – a half-dozen articles on anthropomorphism, whether God has attributes, etc. – but it grew to include a great number of topics from the Moreh Nevuchim. I considered The God Papers an important project because, unfortunately, God has become something of a MacGuffin in our circles.

MacGuffin is term popularized by Alfred Hitchcock to refer to something in a film that gets the action started but that is not in and of itself important to the plot. For example, Hitchcock’s film Psycho starts with Marion Crane (Janet Leigh) stealing a suitcase full of money. Of course, things take a turn for the worse when she checks into the Bates Motel and encounters Norman Bates. The stolen money – so important to the characters in the film – is utterly irrelevant to the viewer. The Maltese Falcon, the Holy Grail, Rosebud, the briefcase in Pulp Fiction – they’re all MacGuffins. Each one of them launches the story but is not actually important. Had the movie been called Monty Python and the Lost Watermelon, or had Citizen Kane’s last words been gorgonzola, those movies could have preceded exactly the same.

So what do I mean when I say we treat God like a MacGuffin? Just that. He sets our actions into motion – such as, we don’t drive on Shabbos because God says not to – but, like a cinematic MacGuffin, we never examine God Himself. Through The God Papers, I hoped to draw attention to God as the star of His Own story rather than a plot device in ours.

In this, I feel the series has been successful. As of this writing, The God Papers is still in its first run on OU Torah (currently up to material found in the start of part II of this book) and I have noticed some trends. Most notable is that the articles on suffering perennially draw heavy traffic. Clearly, people are looking for explanations as to why bad things happen to good people. (The second-most popular feature is Secret Names of God – I am at a loss to explain why that should be.)

When I decided to collect The God Papers into The God Book, I also decided to round it out with content summarized from other works. I selected two other classics of Jewish thought. The first is Derech Hashem (The Way of God) by Rabbi Moshe Chaim Luzzatto (the Ramchal), a renowned 18th-century Jewish philosopher. (The Ramchal has a number of other works that readers interested in learning about God might look into, including Daas Tevunos and Maamar Ha’Ikkarim, among others.) The second is Chovos HaLevavos (Duties of the Heart) by Rabbeinu Bachaye ibn Pakuda, a celebrated 11th-century Jewish philosopher. (Rabbeinu Bachaye ibn Pakuda should not be confused with Rabbeinu Bachaye ben Asher. While they are both known as Rabbeinu Bachaye, ben Asher, who lived in the 13th-14th centuries, is typically the default Rabbeinu Bachaye.) After an abridged examination of these works, we come full circle to the Rambam again with Hilchos Yesodei HaTorah (Foundations of the Torah) from his magnum opus, Mishneh Torah. (This latter section was not written specifically for The God Papers or The God Book; it appears online at OU Torah as part of a series called HaShoneh Halachos 2: Mishneh Torah.)

While this book summarizes material from throughout Moreh Nevuchim, it is somewhat more limited when it comes to the other works. Here, we cover material from about the first two-thirds of Derech Hashem and the first half of Chovos HaLevavos, followed by a big leap to the end of that work. This is by no means intended to suggest that material not addressed here is any less important. It’s vitally important, it just doesn’t happen to go where this book is designed to go.

As far as the material that is summarized herein, as with all my books, it is not intended as a substitute for studying the original works. My purpose, as always, is to introduce the reader to the concepts of these classics in an abbreviated fashion. I always say that I’m not a teacher, I’m a student. The reader is also a student, except the reader happened to be absent the day we studied this material. All I’m doing is sharing my notes. This will give the reader the main ideas but it doesn’t take the place of studying these works in their originals.

You will note that the formatting in the four parts of this book varies widely. This is based on the format used in the original works, though in the section based on Moreh Nevuchim I have departed more from the Rambam’s original layout than in the other three parts.

The reader will also find that certain concepts are discussed in more than one of the various works summarized here. Sometimes they take similar approaches and other times they may differ. For example, I find it noteworthy that the Ramchal clearly believes in sorcery, as he explains the phenomenon. While it’s not part of this work, readers familiar with the Rambam are aware that he considers all sorcery – even Biblical sorcery like that employed by Pharaoh’s astrologers and the witch of Endor – to be sleight of hand and other forms of trickery. My goal is not to reconcile or consolidate the authors’ positions, merely to present them.

A few notes on style. My use of Hebrew names vs. English names may appear inconsistent, but as Ralph Waldo Emerson said, A foolish consistency is the hobgoblin of little minds. For example, I generally favor Moshe over Moses, figuring that most readers will know who Moshe is (though I may also use Moses from time to time). In other cases, I generally favor the English names over their Hebrew equivalents assuming that more readers will know who Isaiah is than Yeshaya. In the case of less familiar personages, I may revert back to the Hebrew. I figure I might as well; after all, if a reader doesn’t know who Michayahu is, he’s not likely to recognize him by the English name Michaiah.

Similarly, I generally favor the English names of Biblical books, like Exodus, Samuel and Chronicles, in order to maximize reader familiarity. There are three exceptions, however, based on nothing more than my own personal prejudices: Koheles, Shir HaShirim and Eicha. To my ear, Ecclesiastes, Song of Songs and Lamentations just have a non-Jewish sound. (Think of how calling Pesach Passover is common even among observant Jews but absolutely nobody calls Succos Tabernacles or Shavuos Pentecost.)

You may have observed by now that I also favor Ashkenazic transliteration of Hebrew words. That’s just the way it is.

There are many people to whom I must extend thanks. Foremost among these are my family and friends – most notably my wife, Alana – for their support during this endeavor. I must also express gratitude to my backers, who helped bring this work to fruition: Moshe Anthony, Michael Weinberger, Rabbi Steven Burg, Allison Josephs, Dina Abramowitz, Alyssa Vega, Aliza Baronofsky, Marcia Shea, Sam Goldstein, Aaron Dobin, Jonathan M. Polirer, Joshua Speter, Jeffrey Ackler and Dr. Mary Beth Dawson. (I also thank my one other backer who chose to remain anonymous; he knows who he is!)

Allison Josephs, acknowledged above as a backer, is known worldwide as Jew in the City. Allison and I share some similar viewpoints and a comparable approach to Jewish outreach and education. I have been fortunate to serve as Rabbinic Correspondent to the Jew in the City web site, answering questions and contributing articles. I thank Allison not only for contributing the foreword to this work but also for her continuous support.

I have also been fortunate to work with Rabbi Yair Hoffman on occasion. I am a great admirer of his work, particularly his column on issues in Jewish law, Halachic Musings, which runs in my local paper, the 5 Towns Jewish Times. Rabbi Hoffman has often had a kind word for my work and I am gratified that he has contributed the afterword for this volume.

Finally, because of the serious nature of this work, I have not only deviated from my usual tongue-in-cheek writing style, I also decided to share the manuscript with a number of colleagues and mentors whose work I admire. I would like to thank Rabbi Shalom Rosner, Rabbi Menachen Nissel, Rabbi Ari Kahn, Rabbi N. Daniel Korobkin, Rabbi Dovid Orlofsky and Rabbi Dr. Gidon Rothstein for taking the time to examine this work prior to its publication and for sharing their thoughts.

I hope that The God Book will assist readers in better understanding matters of spirituality, as well as encourage further study in the original works upon which this volume is based.

Rabbi Jack Abramowitz

25 Kislev 5777

Part I

Based on

MOREH HANEVUCHIM

The Rambam’s Guide for the Perplexed

Better Understanding the Nature of God

1. Anthropomorphism of God in the Torah

Anthropomorphism: attributing human form or human characteristics to something that is not human.

Does God have hands? Does He sit on a throne? Does He enjoy the aroma of sacrifices? Those of us asked such questions in the 21st century would most definitely answer, No, of course not but such was not always the case. Based on a literal reading of the Torah and other books of Tanach (the Jewish Bible), one could certainly draw the conclusion that God has a body and behaves like a human being, despite all evidence to the contrary. But these are mere metaphors. The Midrash tells us (Sifre 112) that the Torah speaks the language of man.

It ought not surprise us that the Torah uses metaphors. After all, we do the same thing. We say the sun rose and the sun set even though we are well aware that the rising and setting is really an illusion caused by the Earth’s rotation. One might say, The magician sawed the lady in half even though we all know that he did nothing of the sort. But it’s too cumbersome to describe these events in technically-accurate terms, so we describe them based on how they appear. Similarly, such events as God descended, God spoke and even God got angry are mere metaphors because how much more difficult would it be to express these concepts in technically-accurate terms? I daresay it would be an impossible task!

The Rambam explains [I, 26] that the Torah describes God using terms that could be understood by all. It anthropomorphizes Him because far too many people are simply incapable of conceiving of an incorporeal Being. We see things through the filter of our own experiences and we therefore relate existing to having a body. When we think of God, it’s only natural to picture Him in terms we understand, i.e., like us.

When we anthropomorphize God, we attribute to Him things that would be considered aspects of perfection in a human, even though doing so is not quite accurate. People see and hear, they come and go, and an inability to do so would be considered a defect. Obviously, God doesn’t move. (He’s everywhere! Where would He go?) But if a person couldn’t move, it would be considered an imperfection. Therefore, we attribute motion to God. But the Bible never anthropomorphizes God using anything that would be considered a weakness or a flaw in a person. Accordingly, God is never described as eating, sleeping or being ill.

Onkelos was a convert who translated the Torah into Aramaic based on the way it was taught by Rabbi Eliezer and Rabbi Yehoshua. His explanation is considered so indispensable that the Sages of the Talmud instituted that it should be reviewed weekly by every Jew, alongside that week’s Torah portion (Brachos 8a). One of the main features of Onkelos’ translation is that he eschews anthropomorphisms. [I, 27] Where the text of the Torah suggests corporeality on the part of God, Onkelos translates in such a way that would remove the possibility of misunderstanding. So when the Torah says God came down (Exodus 16:20), Onkelos renders it God manifested Himself. When the Torah says And God heard, Onkelos translates it as It was heard before God. The Rambam praises Onkelos for this.

On rare occasion, Onkelos leaves the Torah’s anthropomorphisms intact. When he does this, he has good reason, based on a given verse’s context. By way of example, the Rambam gives us Genesis 46:4, I will go down with you to Egypt. There, the Torah is relating what Yaakov heard in his vision, not something that God actually does in the narrative. Actions attributed to God – like God descended upon Mount Sinai (Exodus 19:20) do have their anthropomorphisms removed. (The Rambam provides a potential second reason for the anthropomorphism being left in Genesis 46:4. It’s possible that the I in I will go down with you refers not to God but to the angel who delivered God’s message to Yaakov. We discuss this idea further in section 18.)

Certain things are beyond human ability to grasp, or we cannot comprehend them in their entirety. [I, 31] In this, our mental capabilities are no different than our physical capabilities. A person may be able to lift 50 lbs., but not 500 lbs. We can see things, but not at an infinite distance. Just as humans differ in their individual limits of physical ability, they differ in their intellectual capacities. One person can figure out a complicated matter for himself, while another person might never grasp it even after having it explained many times. So, just like no human being can bench-press a dump truck or read a book from a mile away, there are some things that are simply beyond the ability of any human mind to comprehend.

Some things are unknowable simply because the information is inaccessible. Is the number of stars in the sky odd or even? How many fish are in the ocean? The data is simply unavailable. Other things, a person is unable to assimilate because the new information contradicts his deeply-rooted preconceptions. A person will reject actual facts if they do not support beliefs in which he has been indoctrinated. This is the case with people who are unable to see Biblical descriptions of God as a metaphor. They are invested in the idea that God has a body and they are unable to accept the truth of the matter.

The Rambam explains many of the Torah’s metaphors; we’ll share just a few here¹:

* The Hebrew noun ayin can mean the physical organ we call an eye, but it can also refer to one’s attention. [I, 44] An example of this occurs in Jeremiah 39:12. The verse says take him and place your eyes on him…. Obviously, Nebuchadnezzar was not instructing the captain of his guards to pluck out his own eyes and to place them on Jeremiah. He was telling him to watch Jeremiah and place your eyes is a metaphor for pay attention.

* The Hebrew verb ShMA typically means to hear but it can also mean such things as to obey and to know. [I, 45] We see this, for example, in Exodus 6:9 and Deuteronomy 28:49, respectively. The former says, they did not listen to Moses. They heard him just fine, they just didn’t obey. The latter says, a nation whose language you will not understand. Again, the people can hear the foreign language perfectly clearly, they just don’t understand the meaning of the words. (This last verse also uses the Hebrew word lashon, meaning a tongue, in the sense of a language.)

In these and similar verses, body parts and the actions attributed to them are used metaphorically even