read by the common people with great devotion. The numerous commentaries and homilies written on the same topic would form a small library in themselves" (Studies in Judaism, p. 2oo).
Briefly summarized, the following would seem to be the most noteworthy features of this essay of Maimonides:
(a) The five different classes of people who erroneously entertain material notions of future Reward and Punishment, basing their ideas on a literal interpretation of Scripture and the Rabbinical writings.
(b) Maimonides' exposition of the Jew's duty to study the Law for its own sake, and not for any ulterior material end. He must seek truth for truth's sake, so as to be enabled to know and practise all the ordinances of the Torah, which is the highest and holiest form of truth.
(c) The author's illustration of the foregoing by the metaphor of the young pupil, who, at the commencement of his studies has to be coaxed by the promise of all kinds of childish gifts, but who, with advancing years, gradually comes to understand that the main object of his studies is not the obtaining of these gifts, but the attainment of knowledge.
(d) Maimonides' theory that Rewards and Punishments are only a concession to the average man's inability to devote himself to the highest pursuit of truth, or to refrain from the path of evil, unless he is in the former case spurred on by the thought and expectation of ulterior material gain, or in the latter case deterred by the threat of physical punishment and loss. After long-continued exercise these material aids to devotion, to uprightness, and to the avoidance of evil-doing become unnecessary. Man becomes spontaneously led on to righteousness. He becomes an,n;rs nnly, serving God for the pure love of God.
(e) Maimonides' further development of this theory. Virtue leads on to virtue; vice inevitably brings vice in its train. God helps the doer of righteousness to higher
