"The philosophers have uttered very perverse ideas as regards God's Omniscience of everything besides Himself; they have stumbled in such a manner that they cannot rise again, nor can those who adopt their views. ...They continued thus: If he perceives and knows all individual things, one of the following three cases must take place: God arranges and manages human affairs well, perfectly, and faultlessly; He is overcome by obstacles, and is too weak and powerless to manage human affairs; He knows and can arrange and manage them, but leaves and abandons them, as too base, low, and vile... Those who have a knowledge of a certain thing necessarily either take care of the thing they know, and manage it, or neglect it; or while taking care of it, have not sufficient power and strength for its management, although they have the will to do so. ...the philosophers emphatically decided that of the three cases... two are inadmissible in reference to God—viz., want of power, or absence of will... Consequently there remains only the alternative that God is altogether ignorant of human affairs, or that He knows them and manages them well. ...we conclude that God has no knowledge of them in any way of for any reason. This is the argument which led philosophers to speak such blasphemous words."

“We suffer from the evils which we, by our own free will, inflict on ourselves and ascribe them to God, who is far from being connected with them!”

“All the great evils which men cause to each other because of certain intentions, desires, opinions, or religious principles, are likewise due to non-existence, because they originate in ignorance, which is absence of wisdom.”

“Those who are ignorant and perverse in their thought are constantly in trouble and pain, because they cannot get as much of the superfluous things as a certain other person possesses. They as a rule expose themselves to great dangers... for the purpose of obtaining that which is superfluous and not necessary. When they thus meet with the consequences of the course which they adopt, they complain of the decrees and the judgements of God; they begin to blame the time, and wonder at the want of justice in its changes; that it has not enabled them to acquire great riches... for the purpose of driving themselves to voluptuousness beyond their capacities, as if the whole Universe existed only for the purpose of giving pleasure to these low people.”

“Those who desire to be men in truth, and not brutes, having only the appearance and shape of men, must constantly endeavor to reduce the wants of the body, such as eating, love, drinking, anger, and all manners originating in lust and passion; they must feel ashamed of them and set limits to them for themselves.”

“He fully knows His unchangeable essence, and has thus a knowledge of all that results from any of His acts. If we were to try to understand in what manner this is done, it would be the same as if we tried to be the same as God, and to make our knowledge identical with His knowledge. Those who seek the truth, and admit what is true, must believe that nothing is hidden from God; that everything is revealed to His knowledge, which is identical with His essence; that this kind of knowledge cannot be comprehended by us; for if we knew its method, we would possess that intellect by which such knowledge could be acquired. ...Note this well, for I think that this is an excellent idea, and leads to correct views; no error will be found in it; no dialectical argument; it does not lead to any absurd conclusion, nor to ascribing any defect to God. These sublime and profound themes admit of no proof whatever... In all questions that cannot be demonstrated, we must adopt the method which we have adopted in this question about God's Omniscience. Note it.”

“Oath and Prayer of Maimonides”