148 CHAPTER FIVE
larger context remains that of the interpretation of the commandments
against the background of the ancient pagan religions. Therefore, al-
though the Sabians are not directly criticized in this paragraph, Maimo-
nides’ preoccupation with them is the key to its understanding. The at-
tempt to fi nd intrinsic meaning in the details of every commandment
refl ects the same mindset that lies behind the Sabian theurgical practices.
A person who thinks that, where the sacrifi ce of a ram is prescribed, a
lamb could not serve the same purpose, is applying the logic of the pa-
gan magical cults to the biblical commandments. His way of thinking
remains that of the Sabians and consequently merits the designation
“ravings.”
Another error that Maimonides criticizes in his introduction to the
Guide is related to the misconceived attempt to interpret the details of
commandments. Maimonides explains that some of the prophetic para-
bles intend to convey a single general idea. Hence, although they are
presented as an elaborate story, only this general idea should be sought.
It would be wrong to search for the meaning of each detail in such fables,
because
doing so would lead you... into assuming an obligation to inter-
pret things not susceptible of interpretation and that have not been
inserted with a view of interpretation. The assumption of such an
obligation would result in extravagant fantasies (hadhayan) such as
are entertained and written about in our time by most of the sects of
the world, since each of these sects desires to fi nd certain signifi ca-
tions for words whose author in no wise had in mind the signifi ca-
tions wished by them.^114Here the obsessive attempt of religious scholars to fi nd meaning in tech-
nical details is labeled by Maimonides as hadhayan.^115
This paragraph is not connected with Sabian theurgy, but it hints at
theSitz im Leben for Maimonides’ strong reaction to this obsession. He
expressly tells us that this foolish obsession is rampant among contempo-
raneous “sects” (fi raq). Another passage of the Guide helps us identify at
least some of these sects.
(^114) Guide, Introduction (Dalala, 9:15– 21; Pines, 14).
(^115) Maimonides’ scorn for those who try to understand the details of complicated systems is
expressed also in Guide 2:24. Concerning the impossibility of knowing the exact physics of
the celestial movements, he writes: “And to fatigue the minds with notions that cannot be
grasped by them and for the grasp of which they have no instrument, is a defect in one’s
inborn disposition or some sort of delusion (darb min al waswas).” See Dalala, 228:26– 27;
Pines, 327. Waswas, like khurafa, thus seems to belong at times to the same semantic fi eld
ashadhayan.