AFTER these rules, my brothers, I shall now relate to you the special function of this science and the purpose it serves. True though it is that it is only possible to comprehend these things I have set before you by means of engagement in this science, as I have explained, yet we shall add some further ideas, of which you should take note, in the following words, written uprightly, words of truth.

First, we must understand the ways leading to a true concept of the divine unity. The early onesengaged in speculation but became so worn out that they were obliged to study Greek philosophy and learn from the uncircumcised sages, the unbelievers (the Greeks), from whom they learnt how to engage in speculation so as to desire to change their religion. (See the responsa of Rashba, and the reply of Bedersito Rashba, and the Minḥat kenaot.) Most of their speculations consisted of false problems, leading to the conclusion that the world is abandoned and there is neither Judge nor judgement,Heaven for fend. My brethren, although Rambam, of blessed memory, in his work Moreh nevuk himrose to set at naught all their arguments, yet, for all that, this study caused impure thoughts to enter the hearts of the Children of Israel, casting doubts into their minds. How great was the groan of the early teachers because of this; they raised their voices on high against those who studied Greek philosophy. (Come and see the responsa of Rashba and the responsa of Rosh.)Woe to us for that shame and embarrassment of learning from the Greeks, the majority of whom gave up all religious belief, that they should teach us the nature of deity, God, holy in Jacob, mighty and tremendous; that they should inform us of the nature of our God who brought us out of Egypt.

But what option did they have? In their day the wells of wisdom had been stopped up as a result of the great troubles and severe persecutions and harsh decrees which took place at that time. They misunderstood the Aggadot and Scripture, which seem to entertain a corporeal concept of divinity seemingly in contradiction to their tradition, and to that written in Scripture, ‘for ye saw no manner of form’ [Deut. 4: 15], that the Eternal God, the Lord, can never be depicted in any corporeal manner.