Epigraphs –

  How Maimonides Introduces His Books

— “. . . In the name of the L-rd, G-d of the world.”  (Genesis 21:33)

[ — “Then I will not be ashamed, when I examine all Your commandments.”  (Psalms 119:6) ]

In the name of the L-rd, G-d of the world - This first verse, from Genesis, is part of Maimonides' books.  As a verse from the Bible, he places it at the beginning as an epigraph for these texts.

Epigraphs - Proems.  In critical editions of Maimonides' Code – Mishneh Torah – as well as the Guide for the Perplexed – Moreh Nevuchim – this verse in Genesis makes up the epigraph.  However, I have yet to see an edition of Maimonides' Commentary on the Mishnah with any epigraph at all.

My source that Maimonides opens with this verse in Genesis is the relatively recent new translation from Arabic of the Guide for the Perplexed that was published in Jerusalem by Mossad HaRav Kook (1977 - 5737). The translator, Rabbi Yosef Kafach, insists that it is clear that Maimonides placed this verse from Scripture, "In the name of the L-rd, G-d of the world," at the beginning of all his books. In his notes, Rabbi Kafach adds, "I have seen someone who maintains that this is an influence from Arabic culture [and not a verse from the Torah] . . . but instead, like Arabic authors . . . who begin, 'In the name of G-d the Merciful who shows mercy.'"

In the name of the L-rd, G-d of the world - Rabbi Kafach notes that this verse comes "to hint that the intention of this book is to be a continuation of the Patriarch Abraham's call to publicize the true unity of G-d in the world" (note 1, page gimmel).

To paraphrase Chapter 29 of Part 3 in the Guide for the Perplexed:

Abraham grew up among idolators. They believed that there is no G-d, only the planets, and that the Sun is the leader of all of them. However, Abraham disagreed with everyone, telling them that there is a Maker other than the Sun. Abraham did agree to the extent that the greatest influence on Earth comes from the Sun. However, the Sun and the planets are only like a saw in the hands of a carpenter. (page 339)

In the name of the L-rd, G-d of the world - The entire verse reads, "And he [Abraham] planted an eishel in Beersheba, and he called out in the name of the L-rd, G-d of the world." The Hebrew word eishel has several meanings and references in the Hebrew language. Here, meaning depends on understanding how and why Abraham "called out in the name of the L-rd."

In context, the patriarch Abraham and the matriarch Sarah had entered Canaanite territory and had settled there. Abimelech was, at that time, king over this part of the land of Canaan. Some kings at times feel that they have the right to any woman in their kingdom. All the more so for a woman who is newly settling in his kingdom. By taking this woman, the king would be "making her a citizen of his realm." If she were married (the king didn't always care) he would be committing adultery. This is, of course, forbidden by the Noahide code of law – the Seven Noahide Commandments. No special provision exempts a king from any of these commands.

In Scripture, Abraham says that Sarah is his sister rather than demonstrating that she is his wife. Neither of them wanted Abimelech to violate the commandment against adultery. Anyway, Abraham and Sarah lived in their own tents (for reasons that are not clear to me). When Noahites live under the same roof, they are married – no ceremony is needed. If one of them moves out, they are demonstrating that they are no longer married, that they are divorced. In a community where they were not known, it would seem that Sarah was not married, living alone as she was (when people were awake).

Once Abraham and Sarah had become established in a location, though, it became known that they were married even though they maintained separate tents. But in this new place, Abimelech's jurisdiction, it would seem that Sarah was not married and that Abimelech could take her as he wished without committing adultery. As always, Sarah and Abraham were careful not to "place a stumbling block in front of a blind person." They taught and promoted the observance of the Noahide commandments and were both diligent in preventing violations – even unintentional violations.

Abimelech does take Sarah, but he experiences a miracle – in the form of a dream – where G-d lets him know that she is married to Abraham. Because of this dream, Abimelech does not touch Sarah, but he is angry with Abraham. Abraham should have been honest and should have had a higher regard for Abimelech's conduct.

Then I will not be ashamed - This second verse, from Psalms, is also an epigraph for Maimonides' Code – the Mishneh Torah.

when I examine all Your commandments - After a Prologue, Maimonides' Introduction to the Commentary on the Mishnah begins, "Know that every commandment that the Holy One, blessed be He, gave to Our Teacher Moses (of blessed memory) was given to him with its explanation."

After a long introduction to the Book of the Commandments, Maimonides writes, "Now I will begin to note all the commandments, one by one, and I will explain them . . . So now I begin mentioning every single commandment, with the help of the Almighty."

Later, Maimonides amplifies the content of the Book of the Commandments as a complete Code of Torah Law with rulings for observing all the commandments.  The text of the Code itself begins, "All the commandments . . ."

We see then that the theme of three of Maimonides' four books is to examine all the commandments of the Torah.

The fourth book, the Guide for the Perplexed, clarifies the wisdom of the Torah – the Torah's philosophy.  It compares and contrasts the Torah's wisdom with the philosophies of neighboring Muslim intellectuals.  As such, the Guide is a foundation for understanding the first commandment of the Torah – attaining a conception of the existence of the Creator according to our capacities.  As an epigraph for this book, Maimonides understandably omits the verse from Psalms – ". . . I examine all Your commandments."  The theme of the Guide for the Perplexed is not to examine all the commandments of the Torah.  However, he does retain the verse from Genesis, ". . . In the name of the L-rd, G-d of the world."

Then I will not be ashamed - The Torah itself is "deeper than the sea."  Sincere and diligent students cannot expect any more than not being ashamed of their academic accomplishments.  Although this seems like negativity, our pride in our achievements is genuine but tempered by humility — humility from knowing that we are limited by being flesh and blood.  Also, every achievement is a gift.  Some people work harder than we do and yet seem to make little progress.  This is one of the mysteries of G-d's master plan.
Moreover, had we been given more time and been less distracted, we would likely have accomplished more.  Again, though, why this has not been so — having more time with fewer distractions — is one of the mysteries of G-d's master plan.