אָמַר הַמְחַבֵּר מִפְּנֵי שֶׁהִקְדַּמְנוּ בַּשַּׁעַר הָרִאשׁוֹן אָפְנֵי יִחוּד הָאֱלֹהִים בְּלֵב שָׁלֵם וְהָיְתָה הַבְּחִינָה בַּחָכְמָה הַנִּרְאֵית בִּבְרִיאַת הַבּוֹרֵא יִתְעַלֶּה הַדֶּרֶךְ הַקְּרוֹבָה אֶל בֵּרוּר מְצִיאוּתוֹ וְהַנְּתִיב הַסָּלוּל לָדַעַת אֲמִתָּתוֹ הִתְחַיַּבְנוּ לְהַדְבִּיקוֹ אֵלָיו כְּדֵי לִסְמֹךְ כָּל שַׁעַר אֶל מָה שֶׁהוּא דּוֹמֶה לוֹ מִן הַשְּׁעָרִים וּלְהָבִיא אַחַר כָּל עִנְיַן מָה שֶׁיֵּאוֹת לוֹ מִן הָעִנְיָנִים אֲשֶׁר בָּהֶם נִתְחַיֵּב בַּעֲבוֹדַת הָאֵל יִתְעַלֶּה אֲשֶׁר בְּרָאָנוּ לָהּ כמ״ש הֶחָכָם (קהלת ג) וְהָאֱלֹהִים עָשָׂה שֶׁיִּרְאוּ מִלְּפָנָיו.

The author says: Since we began in the previous treatise, with the various ways in which the Unity of G-d can be demonstrated so that it shall be wholeheartedly acknowledged, and we found that the examination of the wisdom manifested in the universe is the nearest way to clarify His existence and the clearest path to know His reality. [Therefore] we deem it our duty to deal with this theme, so that to each treatise, the one most nearly resembling it should be joined, and each topic should be followed by the most appropriate topic - this being among the subjects which we have to deal with in regard to the Almighty's service, the purpose for which we were created, as the wise man said (Kohelet 3:14) "And G-d has so made it that man should fear before Him".

First we have to note that though the benefits G-d bestows upon His creatures are all-embracing, as Scripture says "The L-ord is good to all" (Tehilim 145:9), nevertheless, the majority of mankind are too blind to recognize these benefits or comprehend their high excellence, and they do not think over their matters due to three reasons.

1. One of these reasons: their absorption in matters of this world and its pleasures, their lusting for what they will not attain of it, their neglect to look onto the benefits G-d bestows upon them because their hearts are preoccupied with what they hope for, of satisfying their lusts and fulfilling their wishes. For whatever level they have attained of it, they proceed to seek what is higher than it, and strive for what is after it. The many benefits bestowed on them are, in their view, but few. The great gifts already given to them, they deem small. Until they consider any advantage possessed by another person as if it was taken away from them, and when others attain some benefits, it is as if evil befell them. They do not understand the works of G-d who bestows good to them, as Scripture says (Tehilim 10:4) "The wicked, in his high arrogance, does not enquire. G-d is not in any of his thoughts".

2. The second reason is that human beings when they come into this world are like foolish beasts and a donkey's colt, as scripture says (Iyov 11:12) "Like a wild donkey's colt is man when born". They grow up with an abundance of continuous and recurring Divine favors which they experience constantly, and to which they become so used to and familiar with that they come to regard these as intrinsic parts of their being, not to be removed or separated from themselves during the whole of their lives. Though their intelligence develops and their mental faculties become strong they foolishly ignore the benefits the Creator has bestowed on them and do not consider the obligation of gratitude for Divine beneficence, for they are unaware of the immense degree of the benefit, and of the infinite greatness of the Benefactor who bestowed it upon them.

In this respect, they resemble an infant, found in the desert by a kind hearted man. The man had pity on the infant, brought it into his home, raised it, fed it, clothed it, and generously provided all that was good for it until it grew up and understood the ways of the many benefits it had received.

Afterwards the [same] kind hearted man heard about a man who fell in the hands of his enemy who for a long time treated him with utmost cruelty, starved, and kept naked. The prisoner's suffering aroused the kind hearted man's pity. He appeased the enemy until the enemy freed the prisoner and forgave his debt. The benevolent man brought the man into his home and benefited him to a lesser extent than that which he bestowed on the infant. Yet, the man recognized the good more and was more thankful than the infant who grew up with them. The reason is because he went from a situation of destitution and suffering to one of goodness and tranquility while his mental faculties were mature. Therefore, he fully recognized the goodness and the kindness of his benefactor. But the infant did not realize the great extent of the goodness even after his perception and understanding had matured because he was used to them since his childhood.

No person with intelligence will doubt that the kindness to the child was wider in scope and more clearly recognizable, and that consequently there was in its case a greater obligation of constant gratitude and praise to the benefactor.

This is similar to what scripture says (Hosea 11:3) "And I carried Ephraim, taking them in my arms, but they knew not that I healed them."

3. The third reason is that human beings are struck in this world with various mishaps and damages to their bodies and possessions and they do not understand the ways in which these misfortunes are a means to benefit them, nor the benefits of trial and suffering, as Scripture says "Happy is the man whom You, O L-ord, chastens and teaches out of Your Law" (Tehilim 94:12).

They forget that they themselves and all they have are benefits which the Creator in His generosity and loving-kindness has bestowed on them, and that He decreed on them justly in accordance with His wisdom. They are resentful when His judgment is visited upon them and they do not praise Him when His mercy and loving-kindness are manifested to them.

Their foolishness leads them to deny the benefits and the Benefactor. Their folly may even bring many of them to speculate that they know better concerning G-d's work and the various creations which He created for their well-being.

In this regard, how like are they to blinded people who were admitted into an institution specially built for them and furnished with everything needed for their comfort. Every single thing was in its right place and arranged for their advantage in the way that might best serve the specific purpose of improving their condition. Useful healing potions had also been provided and a skilled physician appointed to heal them by the application of these potions so that their sight may be restored. They however neglected to toil in the healing of their eyes and did not heed the directions of the physicians who sought to cure them.

They wandered about aimlessly in the institution, miserable because of their blindness. Often as they were walking, they would stumble over objects that had been placed there for their benefit, and fall down on their faces. Some were bruised, others suffered broken limbs. Their pains and injuries increased and multiplied. Then they burst forth in complaints against the owner and the builder of the home, condemned his work, charged him with falling short in the fulfillment of his duty and condemned him as a bad manager. They persuaded themselves that his aim and purpose had not been to do them good and show them kindness, but to cause them pain and injury. This attitude of mind caused them at last to deny his goodness and kindliness, even as the wise man said (Koheles 10:3) "Yea also, when a fool walks by the way, his understanding fails him and he declares to everyone that he is a fool".

Since this is so, men of wisdom and knowledge have deemed it their duty to arouse those who did not understand the Creator's beneficence and instruct human beings to realize through their own intellect the high degree. For many benefits fail to be enjoyed altogether or their enjoyment is marred because they are not realized and their high degree is not known. But when the attention of the beneficiaries is called to their high degree and what had been hidden from them is revealed to them, they will offer, in more abundant measure, laudation and thanksgiving to their divine Benefactor, and so will have pleasure and happiness in their life here and receive their good reward in the hereafter.

The wise man already said on this subject: "The words of the wise are like goads; and like nails, firmly fixed, are the compilers (Baale Asufoth)" (Koheles 12:11). The words of the wise are compared by the sage to goads, because they arouse and stir up; they are also compared to nails firmly fixed, because they fix wisdom in their hearts always, and their wisdom endures in them.

The phrase "Baale Asufoth" means, according to the commentators, compilers of books. The term "Divre" in the first half of the verse also applies to its second half; which should be rendered: "and like firmly fixed nails are the words of compilers". For books authored on the branches of wisdom endure, their benefit is without interruption (for all generations) and therefore they are compared to nails firmly fixed.

We must now discuss six topics on the subject of examination (of created things)

1. What is to be understood by the examination and its true meaning?

2. Is examination of created thing a duty or not?

3. What are the various ways in which it is to be conducted?

4. How many are the diverse marks of divine wisdom in created things which we should examine?

5. Which one of these is closest to us and should receive more attention than the rest?

6. The factors that are detrimental to the examination and its results.