Why Did Maimonides Write The Guide for the Perplexed?

Zohar asks: “If Judaism does not require engaging in science and philosophy, why did Maimonides write The Guide for the Perplexed?”

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Shalom and blessings, Zohar, and thank you for your thoughtful question.

Maimonides’ Guide for the Perplexed was written precisely for those who are perplexed. As its name implies, it was composed for individuals who had become confused and unsettled in their faith and needed guidance back to the clear and authentic beliefs of Judaism.

Maimonides wrote the book for young people of his generation who had encountered heretical ideas from Greek philosophy, particularly regarding the eternity of the universe and Divine providence. His goal was to correct their distorted views. The book was never intended for every reader. It is important to note that Maimonides himself had already mastered the Talmud and halachic literature before engaging in philosophical inquiry. He was firmly grounded in Torah, which enabled him to respond to intellectual challenges without being shaken by them.

Not a Book for Everyone

When the son of the Chafetz Chaim once wished to study The Guide for the Perplexed, his father discouraged him. He explained that the book is beneficial only for someone who has already entered into doubt and been harmed by philosophical speculation. To such a person, the book can serve as a remedy.

But just as medicine can heal the sick and harm the healthy, philosophical inquiry can damage someone whose faith is already sound. For a person of simple and sincere belief, such investigations can introduce confusion where none previously existed. Only one whose heart has already been unsettled by doubts needs to rebuild the foundations of faith — truths that are instinctively clear even to a young religious child — so that they can once again distinguish light from darkness.

One who has never doubted the existence of the sun has no reason to begin questioning whether it shines at midday. It is far better for a person of upright heart to enjoy its warmth than to cast doubt upon its existence.

Maimonides’ Warning Against Dangerous Speculation

Few people realize that Maimonides himself strongly warned observant Jews against engaging in speculative thought that can undermine faith. He writes explicitly: “Not only is it forbidden to turn one’s thoughts toward idol worship, but one is warned against any thought that may uproot a fundamental principle of the Torah… A person’s intellect is limited, and not all minds can grasp truth clearly. If everyone were to follow their own thoughts, the world would be destroyed due to the shortness of human understanding. At times one may stray after idolatry, at times question God’s unity, at times doubt prophecy, and at times question whether the Torah is from Heaven… and this leads to heresy.” (Mishneh Torah, Laws of Idolatry 2:3)

The Torah therefore warns us: “You shall not stray after your hearts and after your eyes” — which the Sages interpret as heresy and immorality.

Why Maimonides Wrote the Book Anyway

Maimonides originally wrote The Guide for the Perplexed for a specific student, Rabbi Joseph ben Isaac, who had immersed himself in philosophy and struggled with intellectual questions. Maimonides required him first to study mathematics and the natural sciences as preparation, explaining in the introduction that only through disciplined, ordered study could truth be clarified.

This reinforces that The Guide was written as a corrective tool for someone already affected by philosophical confusion — not as an entry point into faith.

Faith Does Not Require Philosophical Struggle

Judaism does not demand unnecessary philosophical inquiry, nor does it consider such inquiry the essence of religion. Most doubts arise from intellectual polemics or from those seeking to evade moral responsibility, not from sincere seekers of truth. To a person of integrity, the truth of faith is often self-evident.

To illustrate this, consider the following parable:

An affectionate father had three sons: Nimrod, She’altiel, and Tzidkiyahu.

Nimrod, the first son, abandoned his father’s home. He despised discipline and wanted freedom from his father’s rules so he could pursue his desires.

She’altiel, the second son, felt compelled to investigate all viewpoints before deciding whether to obey his father. He secretly left the school to listen to Nimrod’s arguments. Nimrod mocked him, claiming they had no father at all and urging him to abandon the home and live freely in the streets.

She’altiel, being honest, realized Nimrod had no proof — only theories and excuses. He tried to counter him with sophisticated arguments and evidence to prove their father’s existence. After long debates, Nimrod remained unmoved, clinging to his justifications.

Eventually, She’altiel returned home and told his father: “After many difficult arguments, I have chosen to believe that you exist — and here are the proofs I used.” The father welcomed him back with love, but still required him to return to school and follow his guidance.

Tzidkiyahu, the third son, never engaged with Nimrod’s arguments or She’altiel’s investigations. To him, his father’s existence was always obvious. He never felt a need to leave home or question what had always been clear. He devoted himself to his father’s wishes and grew into a capable and upright person.

Tzidkiyahu understood that only someone who encounters rebellion is drawn into complex arguments. One who never doubted has no reason to engage in such debates in order to live faithfully.

What Judaism Truly Asks of Us

Some people behave like She’altiel, believing that philosophical inquiry is the core of religion. But Judaism teaches that true service of God begins after accepting simple faith: “And now, Israel, what does the Lord your God ask of you? Only to fear the Lord your God, to walk in all His ways, to love Him, and to serve the Lord your God with all your heart and all your soul.”
(Devarim 10:12)

The prophets echo this message: “He has told you, O man, what is good, and what the Lord requires of you: only to do justice, love kindness, and walk humbly with your God.” (Micha 6:8)

A devoted Jew should primarily occupy himself with Torah, which is the purpose and foundation of our lives. Only someone troubled by doubt should turn to works of faith to clarify the truth — and once clarity is restored, return to Torah study, which remains the true essence and goal of Jewish life.