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It is now proper for us to explain the form in which the Torah urges one to the service of G-d, and its divisions; the various levels attained by those who study the Torah, their characters, their faith in the Torah and their acceptance of it.

I assert that the urge of the Torah is a revelation from G-d, through the medium of a certain individual who, among them, was good in G-d's eyes, a revelation which makes known to human beings the service to be rendered by them to Him, so that, out of His kindness, generosity, and goodness, He may bestow upon them, for their acceptance of it, a reward in this world and in the world to come.

The Torah divides human actions into three classes: (1) those that are commanded, (2) prohibited and (3) permitted.

These commanded fall into two divisions.

(1) One of these consists of duties of the heart. These, which are grounded in genuine faith are: acceptance of the Unity of G-d; being whole-heartedly with Him, trusting in Him, surrendering to Him, accepting His decrees, believing in His prophets and in His law, revering Him, keeping His commandments, meditating on His wondrous deeds, examining His beneficence and many more duties of the same character too numerous to set forth in detail.

(2) The second, those duties that involve devotion of the heart together with physical activities, such as consistency in speech and thought, reading and studying the book of the Torah; praying, fasting, giving tzedaka (charity); rest from labor on Sabbaths and Festivals, building a Tabernacle (Sukkah), taking the Lulav (palm-branch, and the three other plants on the festival of Sukkot); wearing Tzitzit, and similar precepts.

Prohibitions also fall into two divisions.

(1) One division consists of duties of the heart. (2) The other comprises active duties.

Prohibitions in the category of duties of the heart are, for example, associating with G-d either secretly or by flattery, loving to do that which G-d has forbidden; pride, haughtiness, arrogance contempt for human beings, mocking the prophets and the messages they utter which come from G-d; abhorring good and those who do good; finding pleasure in evil doers; jealousy, covetousness, desiring to hurt human beings; resentment at the Creator's decrees, and many sentiments and emotions of a similar character.

The following are examples of prohibitions of actions: revealed association of anyone with G-d, false swearing, lying, tale bearing, eating forbidden food, forbidden relations, bloodshed, and many offenses of similar character.

Things permissible also fall into three divisions, namely, the sufficient, the excessive and the deficient. The sufficient is that which is indispensable for preservation of the body or management of one's affairs, in food and drink, clothing and covering; necessary speech in conducting one's business, activities and commercial transactions; all kinds of physical movements and their proper employment to the extent needed for the proper maintenance of one's welfare, as Scripture says, "Good is a man who is gracious and lends; he measures his affairs with measure?" (Tehilim 112:5).

The second division applies to cases where one crosses the border of the sufficient to the domain of the superfluous which one has no need for, such as excess in food and drink, against which the sage warned us when he said, "Be not among winebibbers; among gluttonous eaters of meat" (Mishlei 23:20). So, too, extravagance in personal adornment, dress, luxurious homes, and superfluity in speech, in regard to which there is no assurance that one will not stumble because of them, as the wise man said, "In the multitude of words there lacks not sin" (Mishlei 10:19). Furthermore, excess in sexual relations, concerning which the sage said, ". . .He that keeps company with harlots destroys his substance" (Mishlei 29:3), and "do not give your strength to women" (Mishlei 31:3). It is also said concerning kings, "Neither shall he multiply wives unto himself" (Devarim 17:17).

Striving for large possessions and accumulation of money, of which it is said, "Labor not to be rich, cease from your own wisdom" (Mishlei 23:4). Concerning the king, it is said, "Neither shall he greatly multiply to himself silver and gold" (Devarim 17:17). All these superfluous things we mentioned which are for the improvement and enjoyment of the body transform in the end to evil because they mislead one to that which the Creator warned us against, and forbade (as written: "But Jeshurun grew fat, and kicked: you are grown fat, you are grown thick, you are covered with fatness; then he forsook G-d who made him, and lightly esteemed the Rock of his salvation" (Devarim 32:15).

The third division in the use of things permitted is the deficient.

This is the case when a person denies himself what is sufficient in food and drink, clothing, sexual relations, speech, sleep, or in the occupation by which he will obtain what he needs for his maintenance in food and other requisites. Deficiency falls into two subdivisions. It may be motivated by piety or by worldly considerations.

If the motive is a pious one, proceeding from a longing for nearer and closer communion with G-d by asceticism, it is laudable and will be rewarded, as the sage said, "The heart of the wise is in the house of mourning; but the heart of fools is in the house of merrymaking" (Koheles 7:4).

If the motive is worldly, namely, to increase his money, or be praised as one who abstains from what is permitted and takes from the world less than he needs in food, it is reprehensible, for a person who acts thus departs from the path of the middle way, and robs his body of its needs. All this comes from excessive love of this world, in reference to which a sage said, "He who separates himself from the world, out of love for the world, is like one who would extinguish a flame with straw."

But to be sparing in speech and in sleep is praiseworthy; in speech, because in the end silence is better, as the wise man said, "Be not rash with your mouth, and let not your heart be hasty to utter anything before G-d; for G-d is in heaven and you are on earth; therefore let your words be few" (Koheles 5:1).

Similarly, in regard to sleep, it is said, "Yet a little sleep, a little slumber, a little folding of the hands to sleep. [So shall your poverty come as a traveler, and your want as an armed man (who arrives suddenly)]" (Mishlei 6:10).

In what has been mentioned, it has thus been demonstrated that all human activities belong either to those (1) commanded, (2) forbidden or (3) [permitted which is] sufficient. For whatever is not in the category of [permitted which is] "sufficient", and is either superfluous or deficient, must necessarily belong to the category of what is commanded, if done for the sake of G-d; or it belongs to the category of the forbidden, if it is not done for His sake.

Enquiring more closely into what is "sufficient", for example, in obtaining a livelihood, we find this too in a commandment, set forth in the account of Creation, "And G-d blessed them, and G-d said unto them: 'Be fruitful and multiply, fill the land and conquer it.'" (Genesis 1:28). And it continues, "Behold, I have given you every herb bearing seed, which is upon the face of all the earth [.. to you it shall be for food]" (ibid. 1:29). Hence, to seek a sufficiency in food belongs to the class of the commanded.

This being the case, it has been demonstrated that all human activities are either in the category of what is commanded or in the category of what is prohibited. If what is done is in the category of the commanded, it is a good deed. If one is able to do it but neglects his obligation, he falls short in his duty. So, too, if one does one of the things that are prohibited, he is a sinner. If he abstains from doing it, he is a righteous man, provided that he abstains out of fear of G-d, as Scripture says, "They also do no iniquity. They walk in His ways." (Tehilim 119:3).

And so, if one does one of the things permitted, in the right and proper way, he is righteous, as the Psalmist said, "A good man is gracious and lends; he conducts his affairs with measure" (Tehilim 112:5). If he, however, exceeds and goes beyond what is sufficient, he falls short in his duty, because this will mislead him to what G-d warned against. So, too, if he denies himself what is sufficient when he is in a position to obtain it, his aim being to train himself in the service of G-d and to reign over his lusts, so as to come nearer to G-d or separate himself from this world and direct his attentions to the better world hereafter, he is righteous and his conduct is good. But if he does this not for the sake of G-d, he falls short in the fulfillment of his duty, and his conduct is reprehensible.

Hence, human actions fall into the categories of good and bad. The intelligent person is one who weighs his actions before he does them, as is here set forth, examines them carefully with his mind and recognition, chooses what is good among them and abandons what is not good, as David, peace be unto him, said: "I thought on my ways and turned my feet unto Your testimonies. I made haste and did not delay to keep Your commandments" (Tehilim 119:59-60).

That this division of deeds into good and evil is correct is proved in the wise man's statement: "For G-d will bring every deed into judgment with every secret thing, whether it be good or evil" (Koheles 12:14). The sage thus places all actions under two categories, good and bad; this coinciding with what we call praiseworthy and reprehensible.

Hence it has been demonstrated that all human actions fall into only the two categories of the torah, namely, commandments and prohibitions.

And since the Torah consists of words and matters, individuals, in respect to their understanding of its wisdom, fall into ten graded classes.

The beginner's class consists of those who have learnt the Torah (five books of Moses) and the rest of the Scriptures and are satisfied with their ability to read the text without any understanding of the contents. They do not know the meaning of the words nor have they any acquaintance with the grammar of the language. They are akin to a donkey laden with books.

The second class consists of those who have tried to learn to read correctly, pay heed to the vowels and specially concentrate their attention on the right position of the accent. They [may be said to] belong to the class of Punctuators and Massorites.

The third class consists of those who have noted the insufficiency of the previous classes and have striven to know the principles of punctuation and musical accentuation (neginoth). They have in addition sought to acquire knowledge of the correct use of the language and its grammar, nouns and verbs, modifying parts of speech (prepositions, conjunctions and adverbs) absolute and construct forms (of nouns and adjectives) ; use of the future to express the past and of the infinitive to express the imperative; the various classes of verbs: complete (all three letters sounded), defective (one letter omitted), silent (one or two letters not sounded), duplicate (verbs with the second and third letters the same) ; the apparent and the hidden. (i.e. Closed and open syllables; the former ending in a consonant, the latter in a vowel sound.)

The fourth class consists of those individuals who have advanced beyond the preceding classes in their ability to explain words of doubtful meaning in the Holy Scriptures, and in their understanding of the plain sense of the text. They have also investigated the figurative and the literal meaning of words in the Hebrew language; homonyms and synonyms; derivative nouns (derived from other words), primary nouns, foreign nouns; and so with adjectives and verbs.

The fifth class consists of those who have advanced beyond the preceding classes in their knowledge of the subject-matter of the Holy Scriptures, have sought to understand its fundamental principles and have endeavored to investigate the metaphorical sense and the true meaning of its contents with regard, for instance, to the anthropomorphic expressions in the Bible. They are those who attempt to explain the Scriptures of G-d according to the plain meaning without relying on the received Tradition (Oral Torah).

The sixth class consists of those who rely on the ancient Tradition as contained in the Mishnah, so that they have attained knowledge of some of the duties, commandments and laws of the torah without studying the Talmud.

The seventh class comprises those who have added to what we have just mentioned an intense study of the Talmud and devoted themselves to a knowledge of its text, reading its decisions without attempting to answer its questions and clearing up its difficulties.

The eighth class consists of those who were not satisfied with the knowledge of the Torah, which had been sufficient for the previous class, but exerted themselves to comprehend the words of the Talmudic sages, resolve the doubtful points and elucidate the obscurities, with the purpose of winning a name and glory. But they ignore the duties of the heart. They pay no attention to what would be detrimental to their religious and moral activities. They spend their days in the study of singular deductions from the legal principles and of what is strange and difficult in the final decisions; they cite the conflicting views of the Talmudic authorities on novel points of law while they neglect topics which they have no permission to do - topics that affect their spiritual interests which it is their duty to investigate, such as the truth of the prophet's signs and of tradition, and the modes by which it can be demonstrated; the obligation which the Creator has imposed upon us to bring proofs with our reasoning faculties of His existence and to serve Him with a perfect heart, and many similar points that can be intellectually understood and which I will explain in this treatise.

The ninth class consists of those who have exerted themselves to know the duties of the heart as well as the active duties and also what is detrimental to right conduct; who understand the plain sense of the Holy Scriptures as well as their inner meaning, and have arrived at a conviction of the truth of tradition, based on Scripture and on reason; have arranged the laws into an orderly system, divided the practical duties in accordance with circumstances of time and place, as a result of their understanding of the fundamental principles of the Pentateuch; scrupulously observe the duties and exhort others (to do likewise); cherish truth inwardly and outwardly, and follow it wherever it may lead them. They are the Talmudic teachers and the Geonim who continued their predecessors' customs.

The tenth class consists of those who received the wisdom of the Torah from the prophets, with all its interpretations and detailed results of fundamental principles. They are the men of the Great Assembly and their successors (the Tanaim) who received the traditions from them, the authorities named in the Mishnah and Beraithoth (additional teachings and views not incorporated in the Mishnah) as set forth in the Ethics of the Fathers: "Moshe received the Law from Sinai and delivered it to Yehoshua; Yehoshua to the elders; the elders to the prophets; the prophets to the men of the Great Assembly; the men of the Great Assembly to Shimon the Just; Shimon the Just to Antigonos; Antigonos to Joseph son of Joezer and Yosi son of Jochanan the Jerusalemite; they delivered it Joshua, son of Perachiah and Nittai the Arbelite; they delivered it to Judah son of Tabbai and Shimon son of Shetach; they delivered it to Shemaiah and Avtalion; from them it passed to Shammai and Hillel; from them to Rabban Yochanan ben Zakai; from him to Rabbi Eliezer, Rabbi Yehoshua, Rabbi Gamaliel, Rabbi Elazer ben Arach, Rabbi Yosef the Priest: and Shimon, son of Nathanel; from them it passed to Rabbi Akiba, Rabbi Elazar ben Azariah, Rabbi Tarfon, Rabbi Shimon ben Gamaliel; from them to Rabbi Meir, Rabbi Judah, Rabbi Yosi, Rabbi Shimon [bar Yochai], Rabbi Judah the Prince". The last is our sainted teacher who gathered together the dicta of the Mishnah, arranged them in order, divided them into chapters and compiled them in a work. This compilation is the essential element of the whole tradition on which we rely in our Torah.

The outlooks of those who owe allegiance to the Torah fall into ten classes of varying degrees in their faith and in their acceptance of the service of G-d.

Of the lowest degree are those who are misled by foolishness and the overwhelming force of evil passions to reject the Torah which they consider to be similar to the laws by which other peoples are guided and the simple kept in check. This attitude results from the powerful hold that sensual lust has obtained over their understanding, and from their gross nature; they do not submit to the yoke of the Torah, nor will they be bound by the restraints of reason, due to their longing for unrestrained license. Of people of this sort the sage says, "A fool has no delight in understanding but only that his heart may discover itself (follow its impulses)" (Mishlei 18:2).

Of the second degree are those who cannot deny the signs and wonders that were manifested by the prophets, because of their publicity, but they doubt the truthfulness of the Torah, and express views that approach those of the foregoing class, namely, that G-d only wished to point out to His creatures a way by which they would improve their condition in this world, and therefore stirred the prophet (Moses) to guide them with statutes that they needed, and granted him signs and wonders, so that they should listen to his words and accept his ordinances. The members of this second class do not believe in reward and punishment.

I will give here briefly the answers to these views by refutation and also alternatively by agreement, (for argument's sake).

By refutation: The Creator is too exalted to alter the course of nature for the sake of one who resorts to falsehood in regard to Him and utters in His name things which He had not said, even if that person aims, by means of these falsehoods about G-d, to direct people in the right way. For the vision of the truth manifested to the prophet is not more wondrous or harder to apprehend than a change in the order of nature that takes place for the prophet's sake.

By agreement (for argument's sake): If it were clearly demonstrated by an irrefutable proof that the fact was as these people say (that the Torah was not revealed to the prophet, but was the prophet's own invention), it would even then be right to follow him, for the exalted Creator would not change the order of nature and manifest a wonder through one who does not know the good and right way. And if the exalted Creator has chosen one to teach us the good and right way and guide us, after wondrous signs had been manifested by him, he is sufficiently worthy that we should rely upon him in our behavior and way of life. Seeing that we owe this to a king or governor, even if he is not endowed with wisdom, as it is said, "O, my son, fear the L-ord and the king" (Mishlei 24:21), how much more is this our duty toward one through whom a wonder has been shown. Thus, from both points of view, we are under an obligation to accept the Torah. Concerning people of this class, the wise man says, "O, ye simple, understand wisdom: and ye fools, be of an understanding heart" (Mishlei 8:5).

Of the third degree are those who are convinced of the truthfulness of the Torah but think that it was given as a favor of G-d, to direct aright His creations and guide them exclusively in this world, but not for the sake of reward in the world hereafter. Their reason for this view is that in the prophetical books, reward and punishment in this world are frequently mentioned but there is no mention of retribution in the next world. Our teacher, Saadyah, in his commentary on the weekly portion Behukothai (Vayikra, Chapters 26 and 27) expounded on this topic and clearly demonstrated the nullity of the views expressed by these people.

The prophetical books contain clear indications of reward and punishment in the world to come. The following are examples: "For G-d shall bring every work into judgment, with every secret thing, whether it be good or evil" (Koheles 12:14). "And you shall tread down the wicked; for they shall be ashes under the sole of your feet" (Malachi 3:21). "[behold a day is coming, it burns as a furnace and all the wicked shall be as stubble...] then shall you return and discern between the righteous and the wicked, between him that serves G-d and him that serves Him not." (Malachi 3:18). "And they shall go forth and look upon the carcasses of the men that have transgressed against Me; for their worm shall not die. neither shall their fire be quenched, and they shall be an eternal abhorrence unto all flesh" (Yeshaya 66:24). "How great is Your goodness, which You have laid up for them that fear You, which You have wrought for them that trust in You before the children of men" (Tehilim 31:20). "Thus says the L-ord of Hosts, if you will walk in My ways . . .I will give you places to walk among these that stand'" (Zach. 3:7). "Eye has not seen, O G-d, beside You, what He had prepared for him that waits for Him" (Yeshaya 64:3). "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Daniel 12:2). "Your righteousness shall go before you; the glory of the L-ord shall be your reward" (Yeshaya 58:8). And there are many passages to the same effect, too numerous to mention.

Of the fourth degree are those in whose consciousness the genuineness of the Torah and the truthfulness of reward and punishment in the world to come are firmly established. But their disposition inclines them to love of the world and its lusts; and they use the practices of the service of G-d as snares with which to obtain worldly advantages. They accept the Torah outwardly but not inwardly, with their tongues and not with their hearts. Of such people it is said, "One speaks peaceably to his neighbor with his mouth, but in his heart he waits in ambush for him" (Yirmiya 9:7). Further, "With mouth and lips, they honor Me; but their heart is far from Me" (Yeshaya 29:13).

Of the fifth degree are those who are convinced on all the points we have mentioned in regard to the Torah and of the truth of reward and punishment in the world to come. But their disposition inclines them to love of the world; they indeed accept the Torah; but in their acceptance their intent is to obtain reward from G-d as well as praise and honor from human beings. This is one of the branches of hypocrisy, namely, the concealed joint worship [of G-d and something else].

Of the sixth degree are those who in their religious practice aim at a reward from the Creator solely in this world, because of their love for it, and because they prefer its delights. They do not comprehend the reward hereafter and its bliss.

Of the seventh degree are those who are convinced of all that we have mentioned. But their motive in the service of G-d is the expectation of reward in this world and in the world to come. They have no conception whatever of service of the Almighty for His own sake, to magnify, honor and exalt Him, as alone befits the worship of Him. Of these, our wise men have said, "Be not like servants who serve the master upon the condition of receiving a reward; but be like servants who serve the master without any condition of receiving a reward; and let the fear of Heaven be upon you" (Ethics of the Fathers: 1:3).

Of the eighth degree are those who are convinced of all that has been mentioned, but they accept the service of G-d out of fear of His punishment in this world and the next. We have already pointed out how reprehensible these two views are

Of the ninth degree are those who believe in the Torah and in reward and punishment in both worlds. In serving G-d, their intent is to do so for His Name's sake and in the way befitting Him alone, but they are not careful to avoid whatever is detrimental to this service, and when detriments have caused injury they do not know from where the trouble came. This is suggested in the verse: "Dead flies make the apothecary's oil to ferment and send forth a foul odor; so a little folly outweighs the rarest wisdom and honor" (Koheles 10:1). Further, "One sinner destroys much good" (ibid. 9:18).

One of the pious once said to his disciples, "If you would be absolutely free of sins, I would be anxious about you and fear something worse than sins." They said to him: "What is worse than sins?" He replied: "Haughtiness and pride," as Scripture says, "An abomination unto the L-ord is everyone that is proud in heart" (Mishlei 16:5).

The tenth degree, those people for who it has become clear to them the truth of the Torah and all the rewards and punishments which they will incur on account of it in both worlds, and who have become aroused out of their neglect [of it]. Their hearts have seen what they owe to their Creator in return for His great benevolence and loving kindness towards them. They do not fix their hearts on reward or punishment, but hasten to fulfill the service of G-d for His Name's sake, to aggrandize and exalt Him with longing and wholehearted devotion, because they know Him and recognize His matter.

This is the highest degree to be attained by the men of the Torah. This is the degree that was attained by the prophets and chasidim (pious ones) who devoted themselves to G-d, made a covenant with Him, were always communing with Him, accepted His ruling, gave up to Him themselves, their children, their possessions, and firmly kept their faith in all that they undertook, even to the surrender of their lives. Concerning these, Scripture says, "Gather My saints together unto Me; those that have made a covenant with Me by sacrifice" (Tehilim 50:5).

This is the form of the inducing of the Torah in urging the service of G-d, and these are the degrees of those men of wisdom who devote themselves to the study of the holy books of the Torah and the excellencies of those who believe in it. It is possible that there may be other degrees among men of understanding in the Torah, other than those that we have set forth. But we only mentioned those degrees that are found among the large majority of the people. Still, the list of degrees that we have given will be of use to one who seeks the right way, for, when he finds in this list a degree to which he is near, he will know what is the next higher degree and will strive to rise to it, then notes the distance between the degree that he has attained and the highest of the degrees, and strives to ascend to it gradually, one degree after another-he will find the ascent easier to accomplish.