By Isaac Husik

ISBN-10: 0689701020

ISBN-13: 9780689701023

Topics: Philosophy, Jewish Notes: this is often an OCR reprint. there is a variety of typos or lacking textual content. There aren't any illustrations or indexes. in the event you purchase the overall Books version of this e-book you get loose trial entry to the place you could choose from greater than one million books at no cost. you may as well preview the e-book there.

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Sometimes it is simply a created light without an individual form. When Moses asked to see God, he meant the created light. God cannot be seen with the eye nor can he be grasped in thought or imagination. Hence Moses could not have meant to see God, but the created light. His face was covered so that he should not be dazzled by the exceeding splendor of the beginning of the light, which is too much for a mortal to endure; but later when the brightest part passed by, the covering was taken off and Moses saw the last part of the light.

When we say God is living we do not mean that there was a time when he was not living, or that there will be a time when he will not be living. This is true of us but not of God. His life has no beginning or end. The same thing applies to his wisdom. I t is not acquired like ours, it has no beginning or end, and is not subject to error, forgetfulness, addition or diminution. I t is not strange that his attributes should be so unlike ours, for it is fitting that the Creator should be different from the thing created, and the Maker from the thing made.

Time, as we shall see later, cannot exist without motion and moving things, hence before the world there was no time, and the fourth argument does not apply to premundane existence. To complete the first three arguments Saadia therefore proceeds to show that the world, which we now know came to be in time, must have been made by someone (since nothing can make itself), and that too out of nothing, and not out of a pre-existing eternal matter. S A A D I A BEN JOSEPH AL-FAYYUMI 31 If an eternal matter existed before the world, the explanation of the origin of the world is open to two possibilities.

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A History of Mediaeval Jewish Philosophy by Isaac Husik

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