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At the heart of the Guide of the Perplexed is Maimonides' conception of God. When we say that "God is one", what do we mean by that statement? For many Jewish philosophers, Maimonides chief among them, this is the central question of Jewish philosophy. He argues that God is a perfect unity, not admitting of any plurality. God does not have parts, either literally or figuratively--no arms or legs, no back or front, no end or beginning. One of the alternate names for God in Jewish dis­course is Ein Sof [Without End].

That also means that, in Aristotelian terms, one cannot actually say "God is..." and proceed to enumerate God's attributes. To describe the Eternal One in such a sentence is to admit of a division between subject and predicate, in other words, a plurality. Maimonides writes in Chapter 50 of the Guide, "Those who believe that God is One and that He has many attributes declare the Unity with their lips and assume the plurality in their thoughts." Therefore, he concludes, one cannot discuss God in terms of positive attributes.

On the other hand, one can describe what God is not. God is not corporeal, does not occupy space, experiences neither generation nor corruption (in the Aristotelian sense of birth, decay, and death). For obvious reasons, Mai­monides' conception of the Supreme Being is usually characterized as "negative theology."

This week Ray and Adam explore this idea and help to bring answers to explain the plurality of God. To learn more from the Rambam, of blessed memory, see his book Guide of the Perplexed.

For a deeper understanding of the Seven Noahide Laws (Sheva Mitzvoth) we encourage you to include the books and audio Torah classes in your study by clicking on Torah Audio Classes on CD or Noahide Books. You can also visit the Noahide Nations Torah Network.

Discuss this topic on the new Torah Spirituality for the Nations forum