As to the detriments to the examination of created things and matters connected therewith, I would say that all the factors noted in the first treatise as detrimental to the study of the Unity of G-d are equally injurious to the study of His works. In addition, there are the three circumstances mentioned at the beginning of this treatise. Another detrimental factor is the arrogant attitude towards the Creator's favours which the simple fool thinks are his due, and yet more beside. He does not examine these favours nor recognize any obligation on his own part to render praise and thanks to the Creator for them. Of such a person, the wise man said (Prov. 16:5) "Every one that is proud in heart is an abomination to the L-ord." The results of this examination will be that a person will understand the benefits he receives from G-d and will assume the obligation of serving Him that follows from that recognition. He will constantly recall the marks of divine wisdom and will never cease to think of them and investigate them-both those that can be apprehended by the senses and those comprehended only by the intellect And so he will discover every day a new mark of divine wisdom, as David said (Ps. 19.3) "Day unto day uttereth speech. You should know that what I have called your attention to in this treatise, is but a small portion of the vast knowledge concerning the mysteries of wisdom you can acquire by your own understanding-mysteries which will be revealed to you if you preserve cleanliness of heart and purity of soul. When you have attained in these matters the utmost knowledge of which you are capable, you should realize that all this knowledge which you have acquired of the Creator's wisdom and power, as manifested in this universe, is as nought compared to His real power and wisdom For only that is apprehended, which it is necessary for a human being to know for his own benefit. But such knowledge has no relation whatever to the extent of divine power, which is infinite. Hence you should think of the awe-inspiring nature of G-d and His infinite might as they essentially are, not as you with your limited intelligence can conceive them. Imagine rather that your condition here on earth is like that of a child born in a prison belonging to a king. The monarch took pity on the infant and ordered that it should be provided with everything good for it and needed for its well-being till it grew up and attained mature intelligence. But the child had knowledge of nothing except the prison and its contents. A royal officer visited the lad regularly, brought him all necessaries-light, food, drink, clothing; and informed him that he was a servant of the king, and that the prison and all it contained as well as the food brought him, belonged to the king; and that therefore he was under an obligation to thank his royal benefactor and laud him. The lad replied, "I praise the owner of this prison who has accepted me as his servant, singled me out for all his bounties and favoured me with special notice and regard." Said the officer, "Do not say so lest you sin. For the royal domain does not consist of this prison alone; but his widely extended lands infinitely exceed its limited area. Nor are you his only servant, for his subjects are countless. And the benefactions and kindnesses you have received are insignificant compared to those he has bestowed on others. The care that he has taken of you is of no account beside his care of others." "I know nothing of what you mention, the lad replied. "As to the king, I can only understand what I have myself experienced of his goodness and authority." The officer then said to the lad: "Say, I praise the august sovereign to whose dominion there are no bounds and whose goodness and kindness are without limit. Among his multitudinous hosts, I am of no account, and in the greatness of his might my affairs are nought.' " The lad now obtained some understanding - such as he had never had before - of what the king was, and thus his respect for the sovereign's exalted state increased. Reverence for the ruler penetrated his consciousness. Owing to the lads realization of the king's high position and his own utter insignificance, the royal goodness and benefits extended to him as well as the gifts bestowed upon him were magnified in his eyes. O my brother, pay attention to this tale when you consider the sphere that encompasses the earth. What exists in a small area on earth we cannot comprehend. How much less can we understand the whole of the earth and what is beyond this globe. Consider, brother, the parable. Study it thoroughly, and then think of the Creator as He is, and His goodness and loving-kindness with which He has favoured you will be more appreciated by you. From among all His creatures, He has taken special notice of you for your benefit. Look to His Scriptures, His commandments and statutes with a broad vision. Consider the great awe and respect you feel towards any man who has acquired more of worldly goods than you have. For the higher his position is compared with yours, and the less he stands in need of you, the more will you esteem his greatness and his beneficence; the more will you respect his commandments and prohibitions; the more energetically will you strive and labour in his affairs. Think and reflect and, with the divine help, you will find. And may G-d set us among those who are in His service and who realize His goodness, mercies and kindnesses. AMEN.
אַךְ מַפְסִידֵי הַבְּחִינָה וְהַדְּבָרִים הַתְּלוּיִם בָּהּ אוֹמַר, כִּי כָל הַדְּבָרִים הַמַּפְסִידִים אֶת הַיִּחוּד אֲשֶׁר הִקְדַּמְנוּ זִכְרָם בַּשַּׁעַר הָרִאשׁוֹן כֻּלָּם מַפְסִידִים הַבְּחִינָה, וְהַשְּׁלֹשָׁה פָּנִים אֲשֶׁר הִקְדַּמְנוּ זִכְרָם בִּתְחִלַּת הַשַּׁעַר הַזֶּה גַּם הֵם מַפְסִידֶיהָ וּמֵהֶם הַגֵּאוּת בְּטוֹבוֹת הַבּוֹרֵא שֶׁיַּחְשֹׁב הַכְּסִיל הַפֶּתִי כִּי הוּא רָאוּי לָהֶם וּלְיוֹתֵר מֵהֶם וְאֵינֶנּוּ בּוֹחֵן בְּטוֹבוֹת הָאֱלֹהִים וְלֹא יְחַיֵּב אֶת נַפְשׁוֹ לְשַׁבֵּחַ עֲלֵיהֶם וּלְהוֹדוֹת לַבּוֹרֵא וּבִכְמוֹתוֹ אָמַר הֶחָכָם (משלי טז) תּוֹעֲבַת ה׳ כָּל גְּבַהּ לֵב. אַךְ הַדְּבָרִים הַתְּלוּיִם בַּבְּחִינָה מֵהֶם שֶׁיָּבִין הָאָדָם טוֹבוֹת הָאֱלֹהִים עָלָיו וְשֶׁיְּקַבֵּל עֲבוֹדָתוֹ בַּעֲבוּרָם וּמֵהֶם שֶׁיָּשִׁיב אֶל לִבּוֹ תָּמִיד סִימָנֵי חָכְמַת הַבּוֹרֵא וְלֹא יַעֲמֹד מֵחֲשֹׁב בָּהֶם וּמֵחֲקֹר עֲלֵיהֶם בְּכָל אֲשֶׁר יַגִּיעַ אֵלָיו מִן הַמּוּחָשִׁים וְהַמֻּשְׂכָּלִים וְאֵינֶנּוּ פּוֹסֵק מֵרְאוֹת סִימָן חָדָשׁ בְּכָל יוֹם כמ״ש דָּוִד עָלָיו הַשָּׁלוֹם (תהלים יט, ג) יוֹם לְיוֹם יַבִּיעַ אֹמֶר. וּמָה שֶׁרָאוּי לְךָ לְדַעְתּוֹ בְּעֵת קְרִיאָתְךָ מָה שֶׁהַעִירוֹתִיךָ עָלָיו בַּשַּׁעַר הַזֶּה כִּי הוּא מְעַט מֵהַרְבֵּה מִמָּה שֶׁתַּגִּיעַ אֵלָיו בְּבִינָתְךָ מִסּוֹדֵי הַחָכְמָה שֶׁיִּגָּלוּ לְךָ בְּבֹר לְבָבְךָ וּזְכוּת נַפְשְׁךָ. וְכַאֲשֶׁר תַּגִּיעַ מִזֶּה עַד הַתַּכְלִית אֲשֶׁר בִּיכָלְתְּךָ רָאוּי לְךָ לָדַעַת כִּי כָל מַה שֶׁעָמַדְתָּ עָלָיו מֵחָכְמַת הַבּוֹרֵא וִיכָלְתּוֹ בעוה״ז אֵינֶנּוּ נֶחְשָׁב לִמְאוּמָה לְנֶגֶד יְכָלְתּוֹ וְחָכְמָתוֹ כִּי אֵין נִרְאֶה אֶלָּא מָה שֶׁהַצֹּרֶךְ אֵלָיו בַּעֲבוּר הָאָדָם בִּלְבַד לֹא כְּפִי הַגָּעַת יְכָלְתּוֹ כִּי אֵין לָהּ קֵץ וְרָאוּי שֶׁיִּהְיֶה בְּלִבְּךָ מִיִּרְאָתוֹ וְגֹדֶל יְכָלְתּוֹ כְּפִיהוּ לֹא כְּפִי מַה שֶׁתָּבִין מִמֶּנּוּ בִּלְבַד. אַךְ דַּמֵּה עַצְמְךָ בָּעוֹלָם אֶל יֶלֶד הַנּוֹלָד בְּבוֹר מַאֲסַר הַמֶּלֶךְ וְחָמַל עָלָיו הַמֶּלֶךְ וְצִוָּה לוֹ בְּכָל הַטּוֹב לוֹ וְכָל הַצָּרִיךְ לְתַקָּנָתוֹ עַד שֶׁגָּדַל וְהִשְׂכִּיל וְאֵינֶנּוּ יוֹדֵעַ מְאוּמָה חוּץ מִן הַבּוֹר וּמָה שֶׁיֵּשׁ בּוֹ וְהָיָה שְׁלִיחַ הַמֶּלֶךְ בָּא אֵלָיו תָּדִיר בְּכָל מַה שֶּׁצָּרִיךְ לוֹ מִנֵּר וּמַאֲכָל וּמִשְׁתֶּה וּכְסוּת וְהוֹדִיעוֹ כִּי הוּא עֶבֶד הַמֶּלֶךְ וְכִי הַבּוֹר וְכָל אֲשֶׁר בּוֹ וְכָל אֲשֶׁר יָבִיא אֵלָיו מִן הַמָּזוֹן שֶׁל מֶלֶךְ הוּא וְחִיְּבוֹ לְהוֹדוֹת לוֹ וּלְשַׁבְּחוֹ וְאָמַר אֲנִי מְשַׁבֵּחַ בַּעַל הַבּוֹר הַזֶּה אֲשֶׁר לְקָחַנִי לְעֶבֶד לוֹ וְיִחֲדַנִי בְּכָל טוֹבוֹתָיו וְשָׂם עֵינוֹ וְלִבּוֹ עָלַי. אָמַר לוֹ הַשָּׁלִיחַ אַל תֹּאמַר כֵּן פֶּן תֶּחֱטָא כִּי אֵין הַבּוֹר הַזֶּה לְבַדּוֹ מֶמְשֶׁלֶת הַמֶּלֶךְ כִּי בְּרַחֲבֵי אַרְצוֹתָיו מִכִּפְלֵי הַבּוֹר הַזֶּה מָה שֶׁלֹּא יְסֻפַּר מֵרֹב וְכֵן אֵין אַתָּה לְבַדְּךָ עַבְדּוֹ כִּי עֲבָדָיו רַבּוּ מִסְּפֹר וְכֵן מָה שֶׁהִגִּיעַ אֵלֶיךָ מִטּוֹבוֹתָיו וַחֲסָדָיו אֵינָם נֶחְשָׁבִים לִמְאוּמָה לְנֶגֶד טוֹבוֹתָיו עַל זוּלָתְךָ וְכֵן הַשְׁגָּחָתוֹ עָלֶיךָ אֵינֶנָּה נֶחְשֶׁבֶת לְנֶגֶד הַשְׁגָּחָתוֹ עַל זוּלָתְךָ. וְאָמַר הַנַּעַר אֵינֶנִּי יוֹדֵעַ מָה שֶׁזָּכַרְתָּ אַךְ הֲבִינוֹתִי מִדְּבַר הַמֶּלֶךְ כְּפִי מַה שֶׁרָאִיתִי טוֹבָתוֹ וּמֶמְשַׁלְתּוֹ בִּלְבַד. א״ל הַשָּׁלִיחַ אֱמֹר אֲנִי מְשַׁבֵּחַ הַמֶּלֶךְ הָעֶלְיוֹן אֲשֶׁר אֵין קֵץ לְמַלְכוּתוֹ וְלֹא תַּכְלִית לְטוֹבָתוֹ וְחַסְדּוֹ וַאֲנִי כְּלֹא חָשׁוּב בֵּין רֻבֵּי חֲיָלָיו וְעִנְיָנִי אֵינֶנּוּ כְּלוּם לְפִי גֹּדֶל יְכָלְתּוֹ. וְהֵבִין הַנַּעַר מֵעִנְיַן הַמֶּלֶךְ מָה שֶׁלֹּא הָיָה מֵבִין וְגָדְלָה מַעֲלָתוֹ בְּנַפְשׁוֹ וְנִכְנְסָה אֵימָתוֹ בְּלִבּוֹ וַתִּגְדַּל בְּעֵינָיו טוֹבָתוֹ וּמָה שֶׁהִגִּיעַ אֵלָיו מִמֶּנּוּ מִפְּנֵי גֹּדֶל מַעֲלָתוֹ וּמִעוּט חֲשִׁיבוּת הַנַּעַר בְּמַלְכוּתוֹ וַיִּגְדְּלוּ מַתְּנוֹתָיו אֶצְלוֹ. וְאַתָּה אָחִי שִׂים לִבְּךָ אֶל הַדִּמְיוֹן הַזֶּה כְּשֶׁתִּסְתַּכֵּל בַּגַּלְגַּל הַסּוֹבֵב אֶת הָאָרֶץ כִּי אֵין אָנוּ מְבִינִים מָה שֶׁיֵּשׁ בְּבִקְעָה קְטַנָּה מִן הָאָרֶץ כ״ש בְּכֻלָּהּ וכ״ש מָה שֶׁיֵּשׁ אֲחוֹרֵי הַגַּלְגַּל. הִתְבּוֹנֵן אָחִי הַמָּשָׁל הַזֶּה וּבְחֹן אוֹתוֹ וְהָבֵן מֵעִנְיַן הַבּוֹרֵא ית׳ כְּפִיהוּ וְיִגְדַּל בְּעֵינֶיךָ מָה שֶׁחֲנָנְךָ מִטּוּבוֹ וְחַסְדּוֹ אֲשֶׁר שָׂם עָלֶיךָ עֵינוֹ לְטוֹבָה בִּכְלַל בְּרִיּוֹתָיו וְהַבֵּט אֶל סִפְרוֹ וּמִצְוֹתָיו וְחֻקָּיו בְּעֵין הַגְּדֻלָּה וְהַעֲבֵר עַל מַחְשַׁבְתְּךָ רֹב הַמּוֹרָא וְהַגְּדֻלָּה אֲשֶׁר תִּמְצָא בְּלִבְּךָ לְמִי שֶׁתִּמְצָא יָדוֹ מִן הַטּוֹב יוֹתֵר מִמְּךָ מִבְּנֵי אָדָם כִּי כְּפִי יִתְרוֹן מַעֲלָתוֹ עַל מַעֲלָתְךָ וּמִעוּט צָרְכּוֹ אֵלֶיךָ תִּהְיֶה גְּדֻלַּת טוֹבָתוֹ אֶצְלְךָ וְכֵן תִּהְיֶה לְמִצְוֹתָיו וְאַזְהָרוֹתָיו מַעֲלָה בְּלִבְּךָ כְּפִי זֶה וְהִשְׁתַּדֶּלְךָ וְטָרְחֲךָ בְּעִנְיָנָיו. בִּין וְהִתְבּוֹנֵן תִּמְצָא בעז״ה וְהָאֱלֹהִים יְשִׂימֵנוּ מֵאַנְשֵׁי עֲבוֹדָתוֹ הַמַּכִּירִים עִנְיְנֵי טוֹבָתוֹ בְּרַחֲמָיו וַחֲסָדָיו אָמֵן:
As to the detriments to the examination of created things and matters connected therewith, I would say that all the factors noted in the first treatise as detrimental to the study of the Unity of G-d are equally injurious to the study of His works. In addition, there are the three circumstances mentioned at the beginning of this treatise. Another detrimental factor is the arrogant attitude towards the Creator's favours which the simple fool thinks are his due, and yet more beside. He does not examine these favours nor recognize any obligation on his own part to render praise and thanks to the Creator for them. Of such a person, the wise man said (Prov. 16:5) "Every one that is proud in heart is an abomination to the L-ord." The results of this examination will be that a person will understand the benefits he receives from G-d and will assume the obligation of serving Him that follows from that recognition. He will constantly recall the marks of divine wisdom and will never cease to think of them and investigate them-both those that can be apprehended by the senses and those comprehended only by the intellect And so he will discover every day a new mark of divine wisdom, as David said (Ps. 19.3) "Day unto day uttereth speech. You should know that what I have called your attention to in this treatise, is but a small portion of the vast knowledge concerning the mysteries of wisdom you can acquire by your own understanding-mysteries which will be revealed to you if you preserve cleanliness of heart and purity of soul. When you have attained in these matters the utmost knowledge of which you are capable, you should realize that all this knowledge which you have acquired of the Creator's wisdom and power, as manifested in this universe, is as nought compared to His real power and wisdom For only that is apprehended, which it is necessary for a human being to know for his own benefit. But such knowledge has no relation whatever to the extent of divine power, which is infinite. Hence you should think of the awe-inspiring nature of G-d and His infinite might as they essentially are, not as you with your limited intelligence can conceive them. Imagine rather that your condition here on earth is like that of a child born in a prison belonging to a king. The monarch took pity on the infant and ordered that it should be provided with everything good for it and needed for its well-being till it grew up and attained mature intelligence. But the child had knowledge of nothing except the prison and its contents. A royal officer visited the lad regularly, brought him all necessaries-light, food, drink, clothing; and informed him that he was a servant of the king, and that the prison and all it contained as well as the food brought him, belonged to the king; and that therefore he was under an obligation to thank his royal benefactor and laud him. The lad replied, "I praise the owner of this prison who has accepted me as his servant, singled me out for all his bounties and favoured me with special notice and regard." Said the officer, "Do not say so lest you sin. For the royal domain does not consist of this prison alone; but his widely extended lands infinitely exceed its limited area. Nor are you his only servant, for his subjects are countless. And the benefactions and kindnesses you have received are insignificant compared to those he has bestowed on others. The care that he has taken of you is of no account beside his care of others." "I know nothing of what you mention, the lad replied. "As to the king, I can only understand what I have myself experienced of his goodness and authority." The officer then said to the lad: "Say, I praise the august sovereign to whose dominion there are no bounds and whose goodness and kindness are without limit. Among his multitudinous hosts, I am of no account, and in the greatness of his might my affairs are nought.' " The lad now obtained some understanding - such as he had never had before - of what the king was, and thus his respect for the sovereign's exalted state increased. Reverence for the ruler penetrated his consciousness. Owing to the lads realization of the king's high position and his own utter insignificance, the royal goodness and benefits extended to him as well as the gifts bestowed upon him were magnified in his eyes. O my brother, pay attention to this tale when you consider the sphere that encompasses the earth. What exists in a small area on earth we cannot comprehend. How much less can we understand the whole of the earth and what is beyond this globe. Consider, brother, the parable. Study it thoroughly, and then think of the Creator as He is, and His goodness and loving-kindness with which He has favoured you will be more appreciated by you. From among all His creatures, He has taken special notice of you for your benefit. Look to His Scriptures, His commandments and statutes with a broad vision. Consider the great awe and respect you feel towards any man who has acquired more of worldly goods than you have. For the higher his position is compared with yours, and the less he stands in need of you, the more will you esteem his greatness and his beneficence; the more will you respect his commandments and prohibitions; the more energetically will you strive and labour in his affairs. Think and reflect and, with the divine help, you will find. And may G-d set us among those who are in His service and who realize His goodness, mercies and kindnesses. AMEN.
נִשְׁלַם שַׁעַר הַשֵּׁנִי. אֶל ה׳ אֶקְרָא וַיַּעֲנֵנִי: