First, the account given in Scripture of the Creation is not, as is generally believed, intended to be in all its parts literal. For if this were the case, wise men would not have kept its explanation secret, and our Sages would not have employed figurative speech [in treating of the Creation] in order to hide its true meaning, nor would they have objected to discuss it in the presence of the common people. The literal meaning of the words might lead us to conceive corrupt ideas and to form false opinions about God, or even entirely to abandon and reject the principles of our Faith. It is therefore right to abstain and refrain from examining this subject superficially and unscientifically. We must blame the practice of some ignorant preachers and expounders of the Bible, who think that wisdom consists in knowing the explanation of words, and that greater perfection is attained by employing more words and longer speech. It is, however, right that we should examine the Scriptural texts by the intellect, after having acquired a knowledge of demonstrative science, and of the true hidden meaning of prophecies. But if one has obtained some knowledge in this matter he must not preach on it, as I stated in my Commentary on the Mishnah (Ḥagigah, ii. 7), and our Sages said distinctly: From the beginning of the book to this place—after the account of the sixth day of the Creation—it is “the glory of God to conceal a thing” (Prov. xxv. 2). We have thus clearly stated our opinion. It is, however, part of the Divine plan that every one who has obtained some perfection transmit it to some other persons, as will be shown in the chapter on Prophecy. It is, therefore, impossible for a scholar to possess knowledge of these problems, whether it be through his own researches or through his master’s teaching, without communicating part of that knowledge to others; it cannot be done in clear words; it must be done sparingly by way of hints. We find in the words of some of our Sages numerous hints and notes of this kind, but mixed up with the words of others and with other subjects. In treating of these mysteries, as a rule, I quote as much as contains the principal idea, and leave the rest for those who are worthy of it. Secondly, the prophets employ homonymous terms and use words which are not meant to be understood in their ordinary signification, but are only used because of some other meaning which they admit, e.g., “a rod of an almond-tree (shaked),” because of the words which follow, “for I will hasten (shaked)” (Jer. i. 11, 12), as will be shown in the chapter on Prophecy. According to the same principle Ezekiel in the account of the Divine Chariot employs, as we have stated the term ḥashmal (Ezek. i. 4); also regel egel (v. 7), neḥoshet kalal (v. 7), and similar terms; Zechariah (vi. 1) likewise adopts this method, and says: “And the mountains were mountains of neḥoshet (brass),” and the like.