Schopenhauer claims that facts about the physical world have no internal significance.
In this point, the Rambam surely disagrees. The Rambam holds learning Physics and Metaphysics (of Aristotle) is higher than learning Torah. The Ari ( Isaac Luria) also disagrees. He has a whole list of Divine names that are embodied in the physical universe. See the large Sidur of the Reshash [from the grandson of Shalom Sharabi] for the whole list. (That is besides the smaller list in the Eitz Chaim itself). Some of these Divine names are from the Eitz Chayim itself (The book, Tree of Life of Isaac Luria) but not all. This is common with Shalom Sharabi- to fill in missing gaps in the writings of the Arizal. [The Ramchal also does this,-- e.g. for the intentions of mincha [afternoon prayer] for Shabat which are missing in the Shaar Hakavanot of the Ari and the Ramchal fills the gaps.]
In this world is hidden holiness; and even in the lowest regions in spirituality is hidden the highest holiness that comes from the hidden statement of creation. [In the first statement of Creation there is no "He said"] God's holiness is hidden everywhere and in everything.]
But on the question of science,--
To the Rambam when you learn Physics and MetaPhysics you directly fulfill the mitzvah of love and fear of God. These are not means to come to fear of God or love, but direct fulfillment of the actual commandments.
You can see this in the beginning of the "Yad HaChazakah" and also in the Guide. All later Musar books quote the Rambam about this, but seem innocent about what he was actually intending.
This is similar to the mitzvah of being attached to God Deuteronomy 13:5. The Sages ask how is this possible to fulfill. And they answer by marrying off ones daughter to a Torah scholar, and doing business with a Torah scholar, and giving money to a Torah scholar. (That is how the Gra translates the last phrase.)
The Rambam brings this statement as meaning that doing these things is an actual fulfillment of the commandment;- not just a means to come to attachment with God.
Where do you see that truth is in the ground? In physical matter? Why is it that the Rambam insists on seeing in facts about physics the highest truths? He probably saw it in a Midrash. "God wanted to create Man. The angel of truth came and asked, 'How can you create Man when he is full of lies?' God took the angel of truth and threw him on the ground, as the verse says, 'He threw truth to the ground.'"
In this point, the Rambam surely disagrees. The Rambam holds learning Physics and Metaphysics (of Aristotle) is higher than learning Torah. The Ari ( Isaac Luria) also disagrees. He has a whole list of Divine names that are embodied in the physical universe. See the large Sidur of the Reshash [from the grandson of Shalom Sharabi] for the whole list. (That is besides the smaller list in the Eitz Chaim itself). Some of these Divine names are from the Eitz Chayim itself (The book, Tree of Life of Isaac Luria) but not all. This is common with Shalom Sharabi- to fill in missing gaps in the writings of the Arizal. [The Ramchal also does this,-- e.g. for the intentions of mincha [afternoon prayer] for Shabat which are missing in the Shaar Hakavanot of the Ari and the Ramchal fills the gaps.]
In this world is hidden holiness; and even in the lowest regions in spirituality is hidden the highest holiness that comes from the hidden statement of creation. [In the first statement of Creation there is no "He said"] God's holiness is hidden everywhere and in everything.]
But on the question of science,--
To the Rambam when you learn Physics and MetaPhysics you directly fulfill the mitzvah of love and fear of God. These are not means to come to fear of God or love, but direct fulfillment of the actual commandments.
You can see this in the beginning of the "Yad HaChazakah" and also in the Guide. All later Musar books quote the Rambam about this, but seem innocent about what he was actually intending.
This is similar to the mitzvah of being attached to God Deuteronomy 13:5. The Sages ask how is this possible to fulfill. And they answer by marrying off ones daughter to a Torah scholar, and doing business with a Torah scholar, and giving money to a Torah scholar. (That is how the Gra translates the last phrase.)
The Rambam brings this statement as meaning that doing these things is an actual fulfillment of the commandment;- not just a means to come to attachment with God.
Where do you see that truth is in the ground? In physical matter? Why is it that the Rambam insists on seeing in facts about physics the highest truths? He probably saw it in a Midrash. "God wanted to create Man. The angel of truth came and asked, 'How can you create Man when he is full of lies?' God took the angel of truth and threw him on the ground, as the verse says, 'He threw truth to the ground.'"
