Rambam - 3 Chapters a Day

The Rambam begins every one of the fourteen books of the Mishneh Torah with a relevant verse from the Prophets or the Holy Scriptures.

As he states in his introduction, the Rambam intended the Mishneh Torah to explain all the various mitzvot which we are obligated to perform. Nevertheless, rather than discuss each mitzvah individually, he has grouped several mitzvot together and explains them in the same halachah. In order to clarify which mitzvot are discussed in each of the halachot, he lists them at the very beginning.

Note that the Rambam uses the word “to know”, and not “to believe”. The popular translation of Sefer HaMitzvot (the Rambam himself composed the text in Arabic, the Mishneh Torah being the only text he wrote in Hebrew) begins: “The first mitzvah is the commandment... to believe in God.”
Many other Sages have objected to the latter definition of the commandment. For example, in his text Rosh Amanah, Rav Yitzchak Abarbanel mentions two frequently asked questions: a) How can the first commandment be to believe in God? He is the one who issued the commandments. Without belief in Him, there can be no concept of serving Him by carrying out His will. b) How can one command belief? Belief is a state of mind and not an action that is dependent on a person’s will.
By stating that the command is “to know” — i.e., to develop one’s knowledge and awareness of God — both of these questions are answered: Though one believes in God, he must work to internalize that belief and make it part of his conscious processes. Furthermore, the intellectual activity necessary for this process of internalization is an act which can be required of a person. See Derech Mitzvosecha, mitzvas HaAmanat Elokut.
[Note also the Hasagot of the Ramban to Sefer HaMitzvot and the response of the Megillat Esther. Also, it is worthy to mention that Rav Kapach and other modern translators of Sefer HaMitzvot also translate the command there as “to know.”’]

The commentaries note that the opening letters of these words form the name of God (י-ה-ו-ה). The Rambam begins his text by proclaiming the name of God.
The knowledge of God's existence serves as the foundation for the entire Torah, because “If a person does not accept God's existence..., he will not have faith in the Torah” (Perush). Thus, although, in general, all the laws in these halachot are “the laws [which are] the foundations of the Torah,” God's existence is the fundamental principle upon which everything is based (Rosh Amanah).

i.e., comprehend intellectually and not merely believe.

In the Guide for the Perplexed, Vol. 1, Chapter 37, the Rambam explains that the term “being” is inappropriate to describe God; nevertheless, it is used “because we have no other way to express the idea that He is not nonexistent.” Though all terms are inadequate descriptions of Him, we must use a term to clarify the idea that He does exist.
When listing the mitzvot, the Rambam states that the mitzvah is to know that there “is a God.” Here, however, he uses the expression “a Primary Being.” Two somewhat opposite concepts have been advanced in explanation of this choice of phraseology:
a) There are seven different names for God. (See Chapter 6, Halachah 2.) Each of these names refer to God as He is associated with a different quality. (See Shmot Rabbah 3:6.) Were the Rambam to use any of these names or an accepted term for the Divinity, we might think that he was referring to a limited dimension of Godliness. Here, the Rambam is referring to God’s essence, a level that transcends all definitions and boundaries. By referring to God as “a Primary Being,” he indicates that we must develop a conception of His existence that has no limitation and is not bound by any form.
b) The Hebrew מצוי ראשון can also be rendered “first existence.” The Rambam is not referring to those aspects of Godliness which transcend worldliness entirely, but rather that dimension of the Divinity which recognizes the limitations of our world, and therefore can become the source for creation. Accordingly, the Rambam describes God as an “existence,” albeit different from — as explained in Halachot 3 and 4 — but still associated with all other forms of existence, and calls Him “first,” which implies the possibility of a second or a third.
Implicit in this interpretation is that it is unnecessary to teach us about the levels of Godliness that transcend the limitations of our existence. What is significant to us and what serves as “the foundation of all foundations and the pillar of wisdom” for the totality of our Torah practice is that there is a level of Godliness which relates to our world (Hadran al Sefer Mishneh Torah 5745, the Lubavitcher Rebbe).

Before creation, there was utter nothingness, no being other than God, and no potential for existence. Indeed, the term “nothingness” is also inappropriate, for it implies empty space waiting to be filled. The Torah’s conception of creation ex nihilo implies that God brought into being not only the world as it exists, but the very potential for its existence.

God is the sole Creator and source for all existence. Often people will accept the premise that God is the Creator, but maintain that He created our world from an undefined mass of matter and energy, that other forces were involved, or the like. (See the Guide for the Perplexed, Vol. II, where the Rambam elaborates on the negation of gentile conceptions which accept God as the power which formed the world, but maintain that the potential for the world existed previously, because it is impossible for something to come into being from absolute nothingness.) Here, the Rambam is underscoring that God is the sole source of being and that without His willful creation, nothing else would exist.

The Rambam does not state “from the essence of His being,” because the essence of God is not invested within the creation. Though God is one with creation, the world is not a part of God.

On a simple level, the Rambam is explaining that since creation is ex nihilo, the existence of all entities depends on God. Were He not to exist, they also could not exist.
The Hebrew יעלה על הדעת, which literally means “raise upon one’s knowledge,” allows for a different interpretation. If one were to elevate one’s thinking and conceive of God only in lofty, transcendent terms, without allowing for a dimension of the Divinity which is an “existence” and can, therefore, serve as a source for creation, then no other entity could exist. It is His willingness to lower Himself to the level of “a first existence” that allows for the potential for our existence.
Directly after stating “the foundation of all foundations,” the Rambam feels it necessary to teach this concept, because the two complement each other. God’s being on the level of “a first existence” generates the potential to elevate the world through our Torah practice, while the transcendent levels of God’s existence generate the potential to negate the concept of a world separate from Godliness (Hadran al Sefer Mishneh Torah 5745, the Lubavitcher Rebbe).

There are certain gentile perspectives which view God’s existence as dependent on the world, as it were, comparing the relationship between Him and the world to that existing between the body and the soul. According to their notion, just as a soul cannot exist without a body, God cannot exist without the world.
This perspective is totally untenable. A god who is dependent on other entities cannot be God.
On a deeper level, the Rambam’s statements emphasize that although God is the Creator, that dimension does not describe His being, and His existence is not at all dependent on whether our world comes into being or not.
In his introduction to the tenth chapter of Sanhedrin in his Commentary on the Mishnah, the Rambam groups together the concepts contained in this and the first two halachot as the first of his thirteen principles of faith.

He needs neither all of them as a whole, nor any one in particular. He exists independent of all existence.

The basis for this statement (and Halachot 1-4 in general) is the concept of מחויב המציאות. (See the Guide for the Perplexed, Vol. I, Chapter 57.)
This term translates literally as “whose existence is obligatory.” It means to imply that God’s existence is absolute, dependent on no other forces or entities outside of Himself. Every creation came into being from absolute nothingness. Therefore, its existence is dependent on its Creator. In contrast, God never came into being; He is.
The Rambam calls this type of existence “true,” because within the context of our reality, truth can serve as a metaphor to express this concept. When an idea is true, be it a simple mathematical equation like 2 + 2 = 4 or as complex a concept as Einstein’s theory of relativity, its truth does not depend on man’s perception of it. The fact that someone declares 2 + 2 = 5 or that relativity waited thousands of years to be discovered, has no effect on the truth of the concepts themselves. They are true, regardless of whether man grasps their truth or not.
The truth of all worldly beings is limited. If we see an entity or it has a physical being which can be perceived through our senses or a given instrument, it is. If not, it does not exist. Thus, the truth of its existence does not extend beyond its physical being. In contrast, God’s existence is essentially true. Our perception of Him or the physical manifestation of His existence is not at all relevant to the truth of His being. He is because He is.
Nevertheless, the truths of our world are only metaphors for His truth, since they exist only within the context of creation. If God had not desired to create the world in this manner, these truths would not exist.

The commentaries note that the Jerusalem Talmud (Berachot 1:5) cites this verse and asks: “What is ‘true’?” and replies “that He is the living God and King of the world.”

For their original and absolute state is non-being, and the truth their existence possesses is dependent on the physical manifestation of their existence.

On an obvious level, the Rambam has stated that God is the only absolute existence, and no other entity exists in a similar manner.
There is also a deeper dimension to the Rambam’s statements. From the statement, “aside from Him, there is no true existence,” one can conclude that with Him, there is true existence. When a Jew lives according to the Torah, he establishes a unity with God that allows his existence to take on a truth and meaning stemming from that of God Himself (Likkutei Sichot, Vol. 24).

The Radbaz (Vol. 6, Responsum 21) explains that the expressions “God of the world” and “Lord of the entire earth” refer to two different levels. “God of the world” refers to His relationship with all aspects of existence on both the higher and lower planes, and, in particular, to man, who can consciously acknowledge His being.
”Lord of the entire earth” describes His dominion over material existence, thus negating the belief that even though He created the world, He abandoned it to the control of the laws of nature. By stating “the entire earth,” the Rambam implies that Divine Providence controls every facet of worldly existence.

This refers to the ninth sphere, which “encompasses all the others and causes them to revolve” (Chapter 3, Halachah 1). Refer to that chapter for a description of the spheres and their functioning.

In the Guide for the Perplexed (Vol. II, Chapters 1 and 2), the Rambam elaborates on the idea mentioned briefly in this halachah. He explains that the movement of any entity in the physical world is caused by the influence of another entity, which must itself undergo change to initiate this movement.
The source for all physical activity is the movement of the ninth sphere. The power which moves that sphere must be different, by its very nature, from the sphere itself and that it must transcend material existence. Otherwise, the fact that it causes the sphere to move would be proof that it is also being moved by a higher power.

The Rambam discusses the negation of any anthropomorphic aspects of God in Halachot 7-12.

I.e., of all the points mentioned in the previous halachah (Rosh Amanah). The Rambam’s mention of the commandment after five halachot and not after the first halachah alone implies that our knowledge of God’s existence must be developed and cannot be left as a general, undefined conception.

In Sefer HaMitzvot, the Rambam mentions this as the first of the positive commandments. The Sefer HaChinuch lists this as mitzvah 25. See also the notes to the listing of the commandments at the beginning of these halachot. The Ramban cites the objections of the Baal Halachot Gedolot and others to the inclusion of this commandment as one of the mitzvot. Note that in his Hasagot to the negative commandments (1) and in his commentary on the Torah, the Ramban himself states an opinion that parallels the Rambam’s view.

Though there is no explicit statement of a command in this verse, implicit is the obligation to accept God's Divinity. Thus, the Mechilta compares this verse to a king's statement: “I will rule over you.” Makkot 23a states that this is one of the 613 commandments. See also the Ramban's Hasagot to the negative commandments (1).

In Sefer HaMitzvot, the Rambam mentions this as the first of the negative commandments. Sefer HaChinuch lists this as mitzvah 26. This transgression does not involve making an idol or worshiping another god (these acts are prohibited in their own right), but merely the acceptance of another entity as a god (Megillat Esther, Negative Commandment 1). With these statements, the Rambam is also laying the basis for his conception that the very thought and acceptance of another deity or power that exists apart from God or is required by Him to maintain the world constitutes a violation of the prohibition against worshiping other gods (see Hilchot Avodah Zarah, ch. 1 and Hilchos Teshuvah 3:7). There is no need that he perform a deed of worship.

In Hilchot Teshuvah 3:7, the Rambam describes one who does not believe in God as a min (heretic), who does not have a portion in the world to come.

As the second of his Thirteen Principles of Faith, the Rambam states: “The cause of all existence is one.” In Hilchot Teshuvah 3:7, the Rambam describes one who does not believe in God’s oneness as a min (heretic), who does not have a portion in the world to come.

Generally, we conceive of unity as the combination of separate entities. God’s unity is absolute and, as the Rambam proceeds to illustrate, surpasses all the types of unity found among created beings.

For example, a species — the human species or the lion species — in which one general category includes many different individual entities. Though all these entities share a certain commonality, each has its particular existence and there are differences between them (Perush).

The body represents a higher state of unity. Though it contains many different limbs and organs, they all share a single identity and function together as a single organism. Nevertheless, each of these limbs and organs is still an entity in its own right, with dimensions of its own.
The reason why the potential for absolute unity is impossible within our physical world is that every entity in our world exists within the context of time and space. Thus, by definition, every entity possesses specific qualities which differentiate it from other creations which are characterized by different particulars.

The Rambam is referring to the unity of the different dimensions of Godliness. God is the Creator. He is the ultimate of wisdom, the ultimate of good, the ultimate of mercy including within Himself the source for all positive qualities we know. These qualities are not separate entities (separate gods), but rather are one in a single, unified existence. (See Chapter 2, Halachah 10.)

The Rambam is not referring only to body and form as we know them, but even to a spiritual sense of these concepts. Note Chapter 2, where he speaks of the angels having a specific form. Even these spiritual limitations cause separation.

Once an entity is distinct, there is a way to define the manner in which it is distinct. This definition is itself a limitation of that entity.
In the Guide for the Perplexed (Vol. II, Preface 12), the Rambam states: “Any power that is expressed within a body is limited, for the body itself is limited.” There is an interrelation between mass and energy, as evidenced by the fact that if one detracts from an object’s mass, one will also detract from the energy it is capable of producing (Shem Tov).

Which is possible only when set in motion by an infinite power.

For it is infinite and no body can contain infinite power.

As explained in Halachot 3 and 4, He is מחויב המציאות: His existence differs from all other existence. This concept also necessitates that the realization He is absolutely one, because an entity which is מחויב המציאות cannot be defined or limited. Indeed, the term “one” is inappropriate to describe such unity. We, however, because of the limitations of our conceptual framework, have no other way to express this concept (Guide for the Perplexed, Vol. I, Chapter 57).

The Rambam (Sefer HaMitzvot, Positive Commandment 2) and the Sefer HaChinuch (mitzvah 417) consider this as one of the Torah’s 613 commandments. It is interesting to note that the Shulchan Aruch (Orach Chayim 61) interprets this verse as referring not only to God’s essential unity, but to the expression of that unity throughout creation. When we recite the Shema, we must conceive of God as both essentially one, and at one with the entire creation.

Within his discussion of God’s oneness in the previous halachah, the Rambam mentioned that He has no body or physical form. In this and the following halachot, he discusses that concept as a subject in its own right. In his Thirteen Principles of Faith, the Rambam mentions as Principle 3: The negation of material existence from His being, that this unified being described above (God) is not a body or a corporeal power.”
In Hilchot Teshuvah 3:7, the Rambam states that a person who conceives of God in corporeal terms is a min (heretic) who does not have a portion in the world to come.

An error appears to have crept into the text, for the quote couples the verse from Deuteronomy with a similar verse, Joshua 2:11.

Hence, God’s existence in both the heavens and the earth demonstrates that He is not confined to a physical form.

I.e., at the revelation at Sinai.

Though today the negation of God having any corporeal form is accepted by all as axiomatic truth, at different periods of Jewish history, there was a need to clarify this concept. Note Iggeret Techiyat HaMeitim, Chapter 1, where the Rambam describes his meetings with many people who considered themselves to be Torah sages and yet, conceived of God in corporeal terms. Similarly, though the Ra’avad accepts the Rambam’s principles as true, he states (in his notes to Hilchot Teshuvah, loc. cit.) that scholars who were “greater and better” than the Rambam conceived of God as having a body.

For frequently, the Torah uses anthropomorphisms to describe God. Note the Guide for the Perplexed, Vol. I, Chapters 28, 44, 45, and 66, where the Rambam explains the intent of these metaphors.

In the Guide for the Perplexed (Vol. I, Chapter 26), the Rambam explains:
On the initial levels of thought, the common people will not be able to comprehend true existence — only material existence. They view anything that is not material or manifest in material terms as not existing. Thus, any quality which we consider to be an expression of accomplishment will be ascribed to Him, to show that He is complete in all terms of perfection.
See also Chapters 33 and 46 of that text.

The latter expression is found frequently in the Talmud — e.g., Berachot 31b, Ketubot 67a. The Rambam, however, is employing the expression for a slightly different purpose from the Talmud. The Talmud uses this concept to explain why the Torah employs certain stylistic techniques — for example, the repetition of words. The Rambam is saying that not only the style, but also the content of the Torah’s statements was chosen to fit the terminology that man would understand and relate to.

The apparent contradiction between the two visions leads us to the conclusion that neither of these images is a true representation of God, but both convey different metaphoric significance. A further proof of this idea is that a similar contradiction appears in the visions of a single prophet.

See Exodus 15:3.

Note the interpretation (Rosh HaShanah 17b) of Moses’ vision recorded in Exodus, Chapter 34. (See also Hilchot Tefillah 8:12.)

I.e., if God cannot be grasped through our senses, what was he asking to see?

In the Guide for the Perplexed (Vol. 1, Chapter 54), the Rambam explains Moses’ request in depth. He explains that Moses made two requests of God: With the request, “Please show me your way” (Exodus 33:13), he asked God to reveal His qualities. With the request, “Please, show me Your glory,” he asked to comprehend His essence.
In Shemonah Perakim (ch. 7.), the Rambam elaborates: “When Moses knew... that there was no obstacle which he had not removed, and he had perfected his emotional and intellectual development entirely, he requested to comprehend the essence of God... and asked: ‘Please show me Your glory.’”

When one knows another person well, that person’s identity becomes distinct from others. He is no longer just a figure in a mass of humanity, but possesses a unique and recognizable identity. Furthermore, one’s awareness of that person’s uniqueness remains even when one does not see him (Shemonah Perakim, op. cit.).

Not only as an axiomatic intellectual principle, but as perceived truth.

Note also the Rambam’s explanation of this concept in the Guide for the Perplexed (Vol. 1, Chapters 21 and 37).

As Exodus 33:20 states: “You are not able to see My face, for no man can see Me and live” — i.e., man cannot attain such knowledge, because our powers of comprehension are limited by our bodies.
As the Rambam explains in Shemoneh Perakim, loc. cit.: “God, blessed be He, informed him that this was impossible because [Moses’] intellect was lodged in matter — i.e., because he was human.... Behold, there was nothing standing between him and his comprehension of God’s essence except one… divider, human intellect.”

See the description of Moses’ uniqueness in Chapter 7, Halachah 6.

In the Guide for the Perplexed (Vol. I, Chapters 38 and 54), the Rambam explains that Moses became aware of God’s ways — i.e., His qualities and attributes. On the one hand, since God’s qualities are united with Him (see Chapter 2, Halachah 10), one who knows God’s ways appreciates the difference between Him and other entities. Nevertheless, since in a less perfect way, these attributes and qualities are found in other entities besides God, knowledge of these ways does not create an absolute distinction between God and all other existence.

Note the Ra’avad’s comment (cited in the Kessef Mishneh), in which he objects to the Rambam’s interpretation and explains this passage as referring to mystic truths, which should be revealed to only a select few.

See Halachah 9.

The three dimensions (length, width, and depth) apply only within the context of physical reality and thus cannot be ascribed to Him. Though the Torah and the prophets will occasionally refer to God in these contexts, these are, as explained in the following halachah, only metaphors employed to allow us to comprehend certain aspects of Godliness in terms we can relate to. In the Guide for the Perplexed (Vol. 1, Chapter 8), the Rambam defines what is meant by the metaphor of place.

All these concepts are applicable only to material beings. Though at times the Torah uses these expressions to describe God, they must also be understood as metaphors. In particular, in the Guide for the Perplexed (Vol. 1, Chapters 10, 11, 13, 37, and 38), the Rambam explains what is meant by the metaphors mentioned here.

The three dimensions (length, width, and depth) apply only within the context of physical reality and thus cannot be ascribed to Him. Though the Torah and the prophets will occasionally refer to God in these contexts, these are, as explained in the following halachah, only metaphors employed to allow us to comprehend certain aspects of Godliness in terms we can relate to. In the Guide for the Perplexed (Vol. 1, Chapter 8), the Rambam defines what is meant by the metaphor of place.

This relates to the concept of מחויב המציאות explained above. The essential state of all created entities is non-being. Afterwards, their existence begins. Ultimately, it will come to an end, and in the interim it can be measured in units which we call age. However, the starting point of this conceptual cycle is that the existence of all created entities is dependent on God’s bringing them into being.
God’s existence is an essential unchanging reality. There was never a time when He was not, nor did He ever come into being. Therefore, He always will be, and the passage of time within our framework of existence has no relevance to His being.

Change comes about because of an interaction between two entities, each one affecting the other. Such an interaction is possible only when both entities are on a similar level. (To illustrate this concept metaphorically: A wise man will not be affected by an insult hurled at him by an uncultured boor. Since the two are on two different social planes, the statements one makes are of no consequence to the other. Furthermore, this allegory is not a true comparison for the wise man and the boor are both humans, while the Creator and the creation are on two different planes of being.)
Thus, it is impossible for there to be another entity that can effect a change in God, for there is no other entity on His plane of existence. (See the Guide for the Perplexed, Vol. I, Chapter 11.)

This concept is explained in greater detail in Chapter 2, Halachah 10. Life and death as we know them result from the connection of the soul to the body, and thus cannot apply to God. There is, however, a deeper conception of life, the true and ultimate expression of this quality, which can be ascribed to God and, indeed, to God alone.

This idea is also touched on in Chapter 2 (ibid.). In the Guide for the Perplexed (Vol. I, Chapter 58), the Rambam explains the concept of תוארי שלילה” negative descriptions.” He explains that when we describe an entity in this world, we describe qualities that are possessed in a definite manner by that entity. Such descriptions cannot be applied to God, because by doing so, we would be defining and limiting Him.
When speaking, however, of positive qualities, e.g., wisdom, it is also impossible to say that these qualities are not possessed by God, for He is the ultimate of perfection. However, we cannot say that He possesses them as we know them. Therefore the philosophers and the mystics used the term “negative descriptions.” God is — to borrow the wording of the Tikkunei Zohar — “wise, but not with knowable wisdom… understanding, but not with comprehensible understanding.”

In particular, the Rambam explains the intent of some of these metaphors in the Guide for the Perplexed (Vol. I, Chapters 29 and 36).

Our speech creates audible sounds, intelligible to other human beings. This type of speech cannot be ascribed to God. Nevertheless, the Torah — when describing the creation of the world or the revelation to the Prophets — uses the expressions “And God spoke,” “And God said.” These statements must be interpreted, as explained in the following halachah, as illustrative metaphors. Just as human speech allows for communication between an individual and a colleague, God’s “speech” is a process of revelation to entities, which, at least according to their own perception, are separate from Him.

Chagigah 15a.

This translation of the Talmudic statement is based on the Rambam’s statements in the third of his thirteen principles of faith. Rashi and other commentators on Chaggigah, op. cit., interpret the phraseology differently. Nevertheless, all the interpretations share the same basic thrust: God is above all bodily functions

In the Guide for the Perplexed (Vol. I, Chapter 46), the Rambam explains that since man considers these activities as expressions of positive qualities, we must assume that God possesses, indeed, in a more complete manner, the positive qualities that are associated with these activities. Though these activities as we know them involve change and thus cannot be ascribed to God, the Torah does not describe their Divine parallels in lengthy, abstract terms. Instead, it employs simple human imagery as analogies, with the understanding that a person who is bothered by the anthropomorphisms will seek to understand the analogue which they are intended to convey.

The verse in Jeremiah indicates that God is above being affected by man's deeds. Therefore, we must assume that the verses which appear to indicate that He can be so affected must be interpreted figuratively.

The latter phrase is borrowed, out of context, from Job 4:19.

Though God is the ultimate of all positive attributes, the manner in which He possesses these qualities surpasses the nature of human understanding.

The Rambam mentions the attributes “glorious” and “awesome” because they are the source of love and fear, respectively. When a person contemplates God's glory, he will be aroused to love, and when he appreciates His awesomeness, He will be motivated to fear.

Sefer HaMitzvot (positive commandment 3) and Sefer HaChinuch (mitzvah 418) consider the love of God to be one of the 613 mitzvot of the Torah.

Sefer HaMitzvot (positive commandment 4) and Sefer HaChinuch (mitzvah 432) consider the fear of God to be one of the 613 mitzvot of the Torah.

The question has been raised: How can one command an emotion or a state of mind? A person who loves, loves; one who fears, fears. We cannot express feelings on demand. The resolution is evident from the Rambam’s words: The Torah commands us to contemplate and meditate upon concepts that will evoke the desired feelings.

The Perush explains that there are two motivations for love and fear:
a) The benefit or difficulty that a person will receive;
b) The appreciation of the positive qualities for which a person should be loved, or his greatness of personality for which he will be held in awe.
Similarly, with regard to our relationship with God, there are times when our Sages and Rabbis encourage the love of God in appreciation for the good He does for us, and emphasize the importance of fearing Him because of the punishments He can bring upon us. Though these concepts are true, when a person loves or fears God for these reasons, he is really loving himself and fearing his own harm. He is not concerned with God, but rather what God will do for (or to) him. Here, the Rambam is teaching us how to reach the higher and more complete levels of love and fear, to love and fear Him in appreciation of His true being.

God’s wisdom is manifest in the creation of the world, as Proverbs 3:19 states: “God established the world with wisdom.”

In Sefer HaMitzvot (Positive Commandment 3), the Rambam writes: “When one loves someone, he will laud him and praise him and call others to befriend him.... Similarly, if you truly love God,... you shall surely call the simple and the unlearned to know the truth... as did Abraham.”

Yearning and thirst come from feelings of separation and distance. On the one hand, the comprehension of Godliness produces feelings of satisfaction and pleasure. (Note the Rambam’s comments in Sefer HaMitzvot, loc. cit., quoted below.) Nevertheless, since, as the Rambam states in Chapter 1, Halachah 9 and Halachah 8 of this chapter, it is impossible to comprehend God in His totality, the more a person comprehends, the more he will realize how God transcends his understanding, and the greater the yearning he will feel.

Fear and awe are natural responses to the revelation of Godliness. Note Isaiah 2:18: “And they shall go into the clefts of rocks and the caverns of the earth out of fear of God and the glory of His majesty.” The Sifri, Berachah, similarly describes how the Jews responded in trembling when Moses revealed to them God’s awesome greatness.

This reflects our Sages' advice (Berachos 30b, cited by the Shulchan Aruch, Orach Chayim 93) that in preparation for prayer, a person should “meditate on the greatness of God and the humble nature of man.”

As explained above, the Rambam is speaking here about the higher level of fear that results from the comprehension of God’s greatness. It must be noted that in Sefer HaMitzvot (Positive Commandment 4), the Rambam speaks of the mitzvah of fearing God in terms of fearing punishment: “We should not be complacent, but consider the [possibility of] punishment from Him at all times.” Similarly, in his Commentary on the Mishnah, he reckons belief in reward and punishment as the eleventh of his thirteen principles of faith.
The two concepts are not mutually exclusive. A person in the early stages of the service of God will be more concerned with himself. Therefore, the fear of receiving punishment for failing to obey God’s will may motivate him more than any other concerns. Ultimately, however, a person should seek to attain the deeper conception of fear, awe of His unsurpassed greatness. See Hilchot Teshuvah, Chapter 10.

In Hilchot Teshuvah 10:3, the Rambam writes: “One loves the Holy One, blessed be He, only through the knowledge one has of Him. The extent of one’s knowledge determines the degree of love, whether great or small.”
Similarly, in Sefer HaMitzvot (Positive Commandment 3), the Rambam writes:
... To meditate and contemplate on His mitzvot, His commandments, and His deeds in order that we will comprehend Him and experience the ultimate of pleasure in the comprehension of Him. This is the love for which we are obligated.
Note also Sefer HaMitzvot (Introductory Principle 9), which groups the love and fear of God as de’ot (states of mind or beliefs), and not middot (emotional qualities).
From these sources, it appears that the Rambam views the knowledge of God as more than a stimulus to arouse love for Him. Through attaining the knowledge of God, one fulfills the mitzvah of love. The bond a person establishes with God through the comprehension of His qualities is the bond of love we are obligated to establish with Him.
On this basis, we can understand why the Rambam explains “important principles regarding the deeds of the Master of the worlds” in these chapters. The Mishneh Torah is a book of law and does not include philosophical and metaphysical principles unless they are halachot, directives for practical behavior. Hence, the statement that it is necessary to contemplate God’s greatness to achieve love would appear sufficient. Nevertheless, the Rambam continues, elaborating on Ma’aseh Merkavah and Ma’aseh Bereishit (the subject matter of the next three chapters), because the knowledge of God attained through the study of these halachot constitutes the fulfillment of the mitzvah of loving God (Likkutei Sichot, Va’etchanan, 5748).

In one of his responsa, the Rambam explains the importance of studying the movement of the heavenly bodies, and relates: “Rabbi Meir has stated in a baraita: ‘Contemplate His deeds, because in this manner, you will recognize He who spoke, and thus brought the world into being.’”
The commentaries have not found a source which quotes this baraita with this exact text. The closest source cited is the Sifri, Va’etchanan, which the Rambam quotes (albeit with slight variations) in Sefer HaMitzvot (Positive Commandment 3). Certain texts of the Sifri also attribute this teaching to Rabbi Meir. The Sifri states:
“And these words... shall be upon your hearts.” Why is this verse stated?
[In resolution, it can be explained that] it is previously stated: “And you shall love God, Your Lord, with all your hearts.” Since one does not know how to attain the love of the Holy One, blessed be He...
the Torah continues: Place “these words... upon Your hearts.” In this manner, you will recognize the Holy One, blessed be He.
In Sefer HaMitzvot (quoted above) the Rambam describes the mitzvah of the love of God based on the Sifri and also mentions contemplation “of His mitzvot, His commandments, and His deeds.” Thus we see that both the Sifri and Sefer HaMitvot also recommend meditation on the Torah, while here the Rambam stresses contemplation of God’s greatness as manifest in the creation alone.
When comparing this halachah in its totality to Sefer HaMitzvot, it would appear that here, the Rambam is speaking of higher levels of love and fear of God. His conception of the ultimate relationship man can establish with God is one of knowledge. By appreciating the different levels of existence within creation, and realizing their limitations, one can appreciate how He transcends those limitations, and develop an awareness and knowledge of Him. With this knowledge, one fulfills the mitzvah of love.

In the Guide for the Perplexed (Vol. II, Chapter 10), the Rambam explains these three categories within the context of the statement (Bereishit Rabbah 68:17), “An angel exists in a third of the world.” The Rambam explains that the realm of the angels is one third of the types of existence.

I.e., the body.

I.e. the soul. The Rambam distinguishes between shape (tavnit in Hebrew — see Guide for the Perplexed, Vol. 1, Chapter 3) and form. He uses form to refer to the spiritual force that gives each entity its true character and nature. (See also Chapter 4, Halachah 8.)

“Anything which comes into being will [ultimately] cease to exist” (Guide for the Perplexed, Vol. I, Chapter 72). Since the body and the soul are essentially separate entities, though they will be combined for a certain time, they will ultimately separate and the entity will die.

As opposed to the souls. The soul of man is a spiritual entity above material existence. In a different manner, this concept is also true of the souls of animals and plants (Guide for the Perplexed, Vol. II, Chapter 10).

The entities in the first category die and/or decompose.

In the Guide for the Perplexed (Vol. I, Chapter 72), the Rambam explains that while all the creations of our world exist in four states of matter, the spheres and the stars exist in a different state of matter. In Chapter 3, the Rambam explains the nature of the existence of these spheres and the difference between their existence and our material existence.

Since their bodies are of a different nature than ours, the life-force invested in them is also different.

The Rambam is now speaking of spiritual existence which is of a totally different nature than our material existence.

The Rambam describes the existence of the angels in the Guide for the Perplexed (Vol. I, Chapter 49). He prefaces those remarks by saying, “You already know that comprehension of an entity above material existence is difficult for man.”
Our conception of existence is governed by our qualities of perception. An object must be perceived by our five senses or in some way detected by a scientific instrument for us to accept its existence. Nevertheless, we also realize that the totality of existence is not material, for we have thoughts and feelings which are real entities even though they do not take up space in the material world.
Nevertheless, though our thoughts and feelings are above our material existence, when compared to the spiritual realms, they are also considered material. Indeed, though they do not take up space, they produce brain waves which can be measured. Here, we are speaking of spiritual existence which transcends the material world entirely and cannot be comprehended by the human mind. We can, however, appreciate the nature of its existence and the influence it has upon us.

See Halachot 5-7.

The verse continues: “... His servants burning fire.” An entity cannot be both wind and fire. Rather, we are forced to say that neither of these states of matter are appropriate descriptions of the angels, and that both terms are metaphorical (Yalkut Shimoni, Shoftim 69; Ma'aseh Rokeach).

In the physical world, the limits of their physical bodies separate one entity from another. However, in the spiritual realms, where there is no concept of space or physical existence, what will separate one entity from another?
To reinforce the question with an example: As explained above, our thought processes can give us some understanding about spiritual existence. We see that thinking about one idea does not necessarily prevent us from considering another. Thus, though in regard to physical existence, two entities cannot exist in the same place, no such limitation exists regarding spiritual existence.

I.e., what differentiates one from the other is their spiritual level, the qualities which they reveal. (See the Guide for the Perplexed, Vol. I, Chapter 8.)
This represents genuine difference. Things that are separated only by physical limits are not really apart from each other. However, since these spiritual entities have nothing separating them but their spiritual level, the separation between them is absolute.

I.e., the higher level provides the life energy which maintains the existence of the lower level. In this manner, the Divine life force descends from its transcendent spiritual level to the point that it can bring into being and give life to material existence.

Our Sages relate that God has an infinite number of camps of angels, each one representing a different spiritual quality.

Though a similar statement is found in Shmot Rabbah 23:13, this concept is explained in greater depth in several places in the Zohar (Vol. 1, 23a; Vol. 2, 118b).

For there is no sense of space as we know it in the spiritual realms.

One spiritual quality is more refined than another. For example, intellect is considered “above” emotion since emotion is more self-oriented than intellect. Within the realm of intellect itself, there are levels of applied knowledge which are considered “lower” than abstract knowledge.

The Hebrew עלה and  עלול, translated as “cause” and “effect” are often used in philosophical texts to refer to stages in the downward progression of spiritual realms through which Divine influence descends to our physical world.

The Baal Shem Tov teaches that an entity's name expresses its life force and spiritual nature. Thus, the angels' different names are representative of the different spiritual qualities they express.

The chayyot are described in the vision of God's chariot (Ezekiel 1:14). The term chayyot means “life energy,” and is applied to them because they are the first level of creations to which the life energy from God descends. They are referred to as “holy” because they are the most elevated creations (Perush).

They are also mentioned in Ezekiel's vision (op. cit., 1:16). Their name means “spheres.” They are the source for the galgalim, the spheres mentioned in the following chapter. The Rambam explains Ezekiel's vision and, thus, the activity of the chayyot and ofanim in the Guide for the Perplexed (Vol. III, Chapter 3).

They are mentioned in Isaiah's vision (33:7). The term er'elim means “great ones” or “exalted ones.” The Temple altar is at times referred to as “Ariel” (Perush).

Chaggigah 13b interprets the term chashmal mentioned in Ezekiel 1:27 as “fiery beings which communicate.”

Isaiah's vision (6:2) mentions the serafim. Their name means “those who are burned” — i.e., they have such a burning love for God that they are consumed by their own fire (Likkutei Torah, Kedoshim).

The term mal'achim is generally translated as “angel” and is frequently found in the Bible — e.g., Genesis 16:7 and 28:12. Literally, it means “emissary” and refers to angels charged with specific tasks by God.

Though this term is also one of the names of God, it is also used to refer to the angels — e.g., Genesis 32:31 and Psalms 82:6. It means “judges” and refers to the manner in which the angels determine the amount of Divine influence that is allowed to descend to the lower realms (Kin’at Eliyahu).

We find this term used with reference to the angels in Psalms 29:1 and Job 1:6. When referring to them as “the sons of the elohim,” the Bible obviously implies that they are on a lower level than — but perform a function similar to — the elohim.

We find this term in the  Torah (e.g., Genesis 3:24) and in the prophets (Ezekiel 10:7-15). The Perush interprets the word keruv as meaning “king.” That text also explains that on the kaporet (the cover for the holy ark), these angels are depicted with a childlike face (Chaggigah 13b). This leads to the conclusion that their spiritual level was low, similar to the ishim, who communicate with man. In the Guide for the Perplexed (Vol. III, Chapter 3), the Rambam describes the keruvim as being on a higher spiritual plane.

This term is used with regard to the angels in Ezekiel 10:6. It means “men” — i.e., as the Rambam explains, angels close to man's level.

We do not find such a listing of the different levels of the angels in the Talmud or Midrashim. The list mentioned by the Rambam is found in the Zohar (Vol. II, 43a), although in a slightly different order.
The Sages of the Kabbalah explain that all existence is an expression of the ten sefirot (emanations) of Godliness. Though these sefirot reflect different qualities of God, and thus transcend entirely the level of the angels, we do see a certain commonalty between these mystic teachings and the Rambam's conception of the spiritual realms. (See also the Guide for the Perplexed Vol. II, Chapter 4, which mentions ten levels of spiritual existence.)

Ezekiel 1:26. (See Pirkei D'Rabbi Eliezer, Chapter 4; Torat Kohanim, Vayikra.)

God’s throne of glory refers to God as he lowers Himself to become King over creation. The Sages (ibid.) describe the chayyot as “carrying the throne” — i.e., serving as the media for the expression of this creative energy.

Similarly, when the Bible speaks of an angel appearing to man, it is generally referring to one of these ishim.
These statements shed light on a question that is frequently raised: Since God is omnipotent, why are these intermediate spiritual levels necessary? Many other thought systems explain that they are needed to provide a medium through which God’s creative energy can descend — each level of descent limiting and restricting that energy — until it is able to bring into being our limited world.
Judaism conceives of God as being able to bring this world into being in its present form from absolute nothingness, without any intermediaries. If so, what purpose do these intermediate levels serve? Why did God create them?
Among the explanations given for the existence of these levels is that they provide man with an opportunity to appreciate Godliness. God could have created the world without any intermediaries, but then there would be only two levels of existence: our material world and God’s essence. The two would be in direct contrast to each other, and the only way man could perceive Godliness would be through Godly intervention, the performance of a miracle that transcends the natural order of our existence.
The existence of these intermediate levels implies that there is a level of spirituality that is close to our existence. Furthermore, since our existence comes from that spiritual source, we each possess a natural desire to become conscious of that source. Since that level is not utterly above our existence, we can, through a process of refinement, appreciate that level and then, through added refinement appreciate the levels above it, continually progressing to higher levels of spiritual consciousness. Thus, it is possible for man to establish an awareness of spirituality — not only when God desires to reveal miracles, but — through his own efforts within the context of his personal existence.

Thus, when a person goes through the process of refinement mentioned in Chapter 7, Halachah 1, he can attain their level, and thus reveal prophetic insights to our world.

The concepts of life and death, as we know them — a soul being born within a body and leaving the body — surely do not apply to these spiritual beings who are above all corporeal form. Nevertheless, the angels can be considered “alive” in the true sense of the word. They are conscious beings, in which Godly energy is invested. (See Halachah 10, which explains the use of the adjective “living” with regard to God Himself.)

Our intellects are contained within bodies whose physical being restricts their functioning. We conceive of ideas in physical terms, and even our most abstract thoughts are limited to a time-space continuum. The angels’ powers of conceptualization are not restricted by those limits. Therefore, they can attain greater awareness of the Creator.

I.e., the degree of refinement of each entity determines the extent of its capacity to perceive God.

The Hagahot Bnei Binyamin contrast this statement with Chapter 3, Halachah 9, which states that the stars’ and the spheres’ comprehension of God is “in accordance with their level and greatness.” Nevertheless, there is a difficulty with this understanding. The term “greatness,” when used with regard to the spheres and stars, appears to refer to physical size. That appreciation surely cannot apply with regard to these forms, who are spiritual entities with no physical bodies whatsoever.
In this context, it must be noted that our translation follows the published text of the Mishneh Torah. Authoritative manuscripts of the text have a different version of this halachah, substituting גדלו in place of גדלם. According to that reading, the phrase would mean: “with none appreciating Him according to His true greatness.”

Pirkei D’Rabbi Eliezer (Chapter 4) states: “Even the holy chayyot, who stand next to the throne of His glory, do not know the place of His glory.” The Sifri (B’ha’alotcha 103) interprets Exodus 33:20: לא יראני אדם וחי — “Neither man nor the chayyot can see Me.” (See also Chaggigah 13b.)

As explained in Chapter 1, Halachot 3, 10, God’s existence is of a totally different nature than that of all other entities. Every creation is, by definition, limited to the manner of existence in which it was created, and cannot conceive of anything beyond that framework. Thus, no being can conceive of Him as He exists for Himself, above creation.

We use the term “grasp” both with regard to holding an article in one’s hand and intellectual comprehension. This implies that there are certain parallels between the two. Just as in physical terms, the size of one’s hand determines the size of the articles one can grasp, so does the nature of one’s thought process determine which concepts one can comprehend. The less restricted one’s thought processes are, the easier one is able to comprehend abstract ideas.
Similarly, with regard to the spiritual realms, each level has fewer limits than the level below it, and thus is able to perceive higher levels of Godliness.

I.e., His attributes, the powers that brought the world into being.

I.e., the entire creation in its totality. His knowledge encompasses the potential for all existence. Furthermore, since He is above time, He appreciates how this potential can become actual. Thus, there is nothing that comes into being that He does not know, nor can there be anything that He does not know, which can come into being (Guide for the Perplexed, Vol. III, Chapter 20).

The tenth of the Rambam’s Thirteen Principles of Faith is: “That He... knows the deeds of man and does not turn away His attention from them.” However, there is no conflict between that statement and our halachah, which describes Him as all-knowing: knowing everything that transpires, not only man’s deeds.
In the Thirteen Principles of Faith, the Rambam’s statements about God’s knowledge serve as an introduction to the principle that follows: the concept of reward and punishment. (The Mishneh Torah deals with God’s knowledge in that context in Chapters 5 and 6 of Hilchot Teshuvah, where the Rambam also refers to the concepts stated here.) In the present halachot, the Rambam focuses on God’s relationship with the world at large. He mentions God’s knowledge in order to clarify that God did not withdraw Himself from the world after creation.
There are perspectives which maintain that although God created the world after bringing the natural order into being, He abandoned contact with the world. According to such a conception, just as God is an entity above the world, the world is an entity separate from God. The Rambam negates that concept entirely, explaining that even after creation God knows the totality of existence, and through this knowledge shares a bond with even the most insignificant being. (See the Guide for the Perplexed, Vol. III, Chapters 16-21 for further explanation of the concepts touched on in this and the following halachah.)

This halachah continues the conceptual theme of the previous halachah. The connection God shares with the world is one of knowledge. However, God’s knowledge must be different from ours. Otherwise, many different conceptual difficulties would arise.
First, as the Rambam states explicitly in this halachah, were Divine knowledge to resemble our own, there would be a problem of multiplicity — there would be another true entity aside from God — i.e., His knowledge. Also, as explained in the Guide for the Perplexed (ibid.), this would imply change within God. To avoid these difficulties, the Rambam explains that although God knows our world, the manner in which He knows differs from human knowledge.
The subjective nature of our beings prevents us from ever appreciating anything else as it really is. Because the subjects about which we desire to know are separate entities from our thinking processes, we can never achieve true objective knowledge.
This does not apply with regard to God. Since, as explained below, He is one with His knowledge, He can recognize the truth of His being as it is.

See the Guide for the Perplexed (Vol. I, Chapter 68), which explains our thinking processes as follows: There exists a man (the knower) who has the potential to think. There is an object about which he desires to know (the subject of knowledge), and the process of conceptualization (the knowledge). Though at the moment a person conceives of a concept all three are joined together, before and afterwards they exist as separate entities.

This unity transcends all concepts of unity that exist in the material realm. We conceive of unity as the joining together of two essentially separate entities. Here, we are speaking of an essential unity in which no concept of separation can possibly exist. (See also Chapter 1, Halachah 7.)

When there is the possibility of death — the separation of the soul from the body.

God, His life, and His knowledge would all be true existences, independent of each other. Thus, each could be considered to be a “god.” Furthermore, as the Rambam states while discussing this concept in Chapter 8 of his introduction to Pirkei Avot (Shemonah Perakim), there would a multitude of other gods, for His power and all His other attributes would also be considered as gods.

In the Guide for the Perplexed (Vol. I, Chapter 68), the Rambam explains that we see a parallel to this concept in our thinking processes. At the time we conceive of an idea, all three entities, “the knower, the subject of knowledge, and the knowledge,” are joined together. There is no difference between potentiality and actuality with regard to God, and this unity exists at all times.

Thus one’s life and his being are separate.

He appreciates the potential for the creation as it exists within Himself. In the Guide for the Perplexed, Vol. III, Chapter 21, the Rambam explains this concept with the metaphor of an engineer who perceives the entire structure of a mechanism in his mind before drawing up the blueprints for it.

Although the concepts mentioned in this halachah are fundamental principles upon which much of the Rambam’s metaphysical conceptions rest, they have been the subject of much debate among the Rabbis.
By stating that God’s knowledge is fundamentally different from man’s, the Rambam ascribes to Him a perfection that surpasses the terms of our limited existence. Nevertheless, the description of Him as “the Knower, the Subject of Knowledge, and the Knowledge itself” defines Him. Any definition is itself a limitation and restriction, and hence is inappropriate for Him. True, these limitations transcend the boundaries of human existence, but they are, nevertheless, limitations.

Yevamot 121a refers to the sea as “water which has no end.” Thus, it serves as an appropriate metaphor for these concepts which are of an unlimited nature (Likkutei Sichot, Vol. 26). (See Chapter 4, Halachah 10.)

The latter term literally means, “the work of the chariot.” It is derived from the prophet Ezekiel’s vision of God’s throne (Chapter 1). Interestingly, Ezekiel himself does not use the word “chariot.” Nevertheless, the Talmud and the Rabbis universally associate this vision with that term. See Guide for the Perplexed, Vol. I, Chapter 70.)
In his introduction to the Guide for the Perplexed, the Rambam describes Ma’aseh Merkavah as “the study of God.” In his Commentary on the Mishnah (Chaggigah 2:1), he defines this term as referring to: “The knowledge of God and the explanation of existence as a whole, the existence of the Creator, His knowledge, His attributes..., the angels, man’s soul, his intellect, and the afterlife.”

Chaggigah 11b.

The commentaries note that Chaggigah 13a places other restrictions on the people to whom these concepts should be taught; among them, that a person be “the head of a Rabbinic court and one whose heart worries within” before he is exposed to these concepts.
(In the Guide for the Perplexed, Vol. 1, Chapter 34, the Rambam does not interpret these terms literally and explains that they refer to a humble man whose intellect is settled.)
Perhaps the Rambam considered the terminology he used here as general in nature, and thus inclusive of the other qualities as well.

I.e., the person should be observed for some time until he is judged worthy of receiving this wisdom.

Even to such an individual these concepts should not be explained in depth, but rather taught in concentrated form, relying that he will develop this knowledge on his own.

In his Introduction to the Commentary on the Mishnah, the Rambam adds that a person must pray to God and entreat Him to reveal these secrets to him. Thus, the Rambam emphasizes that the attainment of these levels of awareness involves spiritual refinement, and is not merely a process of intellectual development.

This explains the above restrictions. If a person errs in the comprehension of these ideas, he may conceive of God in a forbidden (and even heretical) manner. (See also the commentary on Chapter 4, Halachot 11, 13.)

Chaggigah 13a.

In the Guide for the Perplexed, Vol. III, Chapter 54, the Rambam uses this verse as a prooftext, supporting the concept that the ultimate levels of intellectual fulfillment that a person can reach will not be able to be communicated to others, nor should one make an attempt to do so.

Chaggigah, loc. cit.

I.e., just as honey and milk provide sensual pleasure, the comprehension of these subjects provides intellectual satisfaction (Rambam's Introduction to his Commentary on the Mishnah).

And not spoken about to others. The Rambam’s discussion of these concepts in these two chapters — even in the concentrated form in which they are stated — would appear to contradict the restrictions on their study mentioned here. By publishing them in a text, he made them accessible to the mass public without knowing who will read them. (See the commentary on Chapter 4, Halachot 11, 13, where an attempt is made to resolve this difficulty.)

In translation, this word means “star” or “planet.” It refers to the planet Mercury.

In translation, this word means “shining.” It refers to the planet Venus.

In translation, this word means “reddening.” It refers to the planet Mars.

In translation, this word means “justice.” It refers to the planet Jupiter.

In translation, this word means “the Sabbatical.” It refers to the planet Saturn.

Sanhedrin 91b states that the Shechinah (Divine Presence) is in the west. Hence, the movement of this sphere in this direction can be considered an act of service to God.

As stated in Halachah 10 and in Chapter 2, Halachah 3, the state of matter of the spheres differs from the state of matter in our world.

These include some of the smaller spheres which are included with the eight larger spheres.

Note the Rambam’s remarks in Hilchot Kiddush HaChodesh 17:24: This is the science of the seasons and geometry about which the wise men of Greece composed many books. These are presently found in the hands of the Sages. However, the texts which were composed by the Sages of Israel of the tribe of Issachar in the time of the Prophets have not reached us.
[Nevertheless,] since these concepts have been proven conclusively... we are not concerned about the author, regardless of whether they were authored by the prophets or the gentiles.... We are not relying on the person who states or teaches the concept, but on the proofs.

The term mazal literally means “source of influence.” In the Rambam’s time, it was commonly felt that the position of the stars affected one’s future. For this reason, the word mazal is often translated as “fortune” or “luck.” Many Torah Sages shared these ideas — albeit with the qualification that a Jew always has the potential to rise above these influences. (See the Ra’avad’s comments to Hilchot Teshuvah 5:5; Ramban, Responsum 282; and the Nimukei Yosef, Sanhedrin, Chapter 7).
The Rambam totally dismisses the influence of astrology. In his Commentary on the Mishnah, Avodah Zarah 4:7, he describes it as “empty words and lies,” and in Shemonah Perakim, Chapter 8, he mentions “the madness with which the astrologers attempt to deceive.”

The authoritative manuscripts of the Mishna Torah omit the words “and the moon.” Indeed, their addition is surly an error because the speeds with which the sun and the moon revolve differ.

Thus, Pesachim 2a interprets Psalms 148:3, “Praise Him all shining stars,” simply — i.e., the stars render praise to God. However, note how the Targum and the Midrash Shochar Tov interpret Psalms 19:2, “The heavens relate the glory of God,” as “The heavens cause others to relate”.

Note the differences between this halachah and Chapter 2, Halachah 8.

This refers to primeval, unformed matter. In Greek terminology, it is referred to as hyli.

The word "form" in this context refers to the entity's spiritual qualities and not its physical shape.