Editing The Guide for the Perplexed (section)

=== The third part ===
[[File:Guiaperplexos 202a.jpg|right|thumb]]
The beginning of the third part is described as the climax of the whole work. This is the exposition of the mystical passage of the Chariot found in Ezekiel. Traditionally, Jewish law viewed this passage as extremely sensitive, and in theory, did not allow it to be taught explicitly at all. The only way to learn it properly was if a student had enough knowledge and wisdom to be able to interpret their teacher's hints by themselves, in which case the teacher was allowed to teach them indirectly. In practice, however, the mass of detailed rabbinic writings on this subject often crosses the line from hint to detailed teachings.

After justifying this "crossing of the line" from hints to direct instruction, Maimonides explains the basic mystical concepts via the Biblical terms referring to Spheres, elements and Intelligences. In these chapters, however, there is still very little in terms of direct explanation.

This is followed by an analysis of the [[morality|moral]] aspects of the universe. Maimonides deals with the [[problem of evil]] (for which people are considered to be responsible because of [[free will]]), trials and tests (especially those of [[Book of Job|Job]] and the story of the [[Binding of Isaac]]) as well as other aspects traditionally attached to God in theology, such as [[Divine Providence|providence]] and [[omniscience]]: "Maimonides endeavors to show that evil has no positive existence, but is a privation of a certain capacity and does not proceed from God; when, therefore, evils are mentioned in Scripture as sent by God, the Scriptural expressions must be explained allegorically. Indeed, says Maimonides, all existing evils, with the exception of some which have their origin in the laws of production and destruction and which are rather an expression of God's mercy, since by them the species are perpetuated, are created by men themselves."<ref name=JE/>

Maimonides then explains his views on the reasons for the [[613 mitzvot]], the 613 laws contained within the five books of Moses. Maimonides divides these laws into 14 sections—the same as in his [[Mishneh Torah]]. However, he departs from traditional Rabbinic explanations in favour of a more physical/[[pragmatism|pragmatic]] approach by explaining the purpose of the commandments (especially of [[Korban|sacrifices]]) as intending to help wean the Israelites away from idolatry.<ref name=klein>Reuven Chaim Klein, "[https://www.mdpi.com/2077-1444/12/5/363/htm Weaning Away from Idolatry: Maimonides on the Purpose of Ritual Sacrifices]", ''Religions'' 12(5), 363.</ref>

Having culminated with the [[Ten Commandments|commandments]], Maimonides concludes the work with the notion of the perfect and harmonious life, founded on the correct worship of God. The possession of a correct philosophy underlying Judaism (as outlined in the Guide) is seen as being an essential aspect in true wisdom.