through the openings of the figures of silver, glanced at golden apples of the allegory concealed in it. They, in the vessel of their understanding, traversed its sea, and brought to light from the depth, the reality of the book. Thus they have declared that the book was composed to explain the possibility of a reunion with the incorporeal mind, which forms the perceptive faculty, and influences it with abundant goodness. The shepherds, accordingly, represent the corporeal intellect which longs after the influence of the active intellect, and desires to be like it, as much as possible, to cleave to it, and to come up to its standing, which is the ultimate end of its purpose. These learned divines above mentioned have expounded the design of the book in general, and explained some of its verses indirectly; but they did not explain it in regular order from beginning to end, till the celebrated sage, R. Moses Ibn Tibbon, came and explained the book according to wisdom, and his exposition is, indeed, full of wisdom and excellency. As he, however, passed by several particulars, not noticing their design, our wise contemporaries, reading the writing of that learned author, and wishing to enter more fully into all its parts, insisted, with a command of love, that I should write a complete commentary on the book, keeping the same path the learned author has pointed out, bringing out all its particulars, and making discoveries not mentioned in the said book, also paying attention to its literal meaning, as far as God may enable me. Seeing their entreaties, and regarding it a duty to yield to their wishes, I gathered strength, and made the commentary on the book, according to my feeble abilities. I kept the plan of the said author, mentioned some of his words, and altered others, sometimes adding to, and at other times diminishing from what he said, as I was led by the heavenly Father. Thus I begin. It appears necessary first to mention the design of the book in general, and its division into sections. I submit that all truly wise men who commented upon this book philosophically, saw clearly that it is divisible into three principal sections. The first section extends from chap. i. 2, to ii. 17. The second section extends from chap. iii. 1, to v. 1. And the third from chap. v. 2, to the end of the book. These three sections, moreover, refer to three different kinds of men.