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Updated: June 23, 2025
The only satisfactory explanation is that the origin of the heavenly bodies is not due to nature and necessity, which would favor eternity, but to will and freedom, and the many varieties are for a definite purpose. Hence they are not eternal. Gersonides then analyzes time and motion and proves that Aristotle to the contrary notwithstanding, they are both finite and not infinite.
He follows the beaten track, reviews the classic views of Maimonides, takes advantage of the criticisms of Gersonides and Crescas, and settles the problems sometimes one way sometimes another, without ever suggesting anything new. Accordingly it will not be worth our while to reproduce his discussions here. It will suffice briefly to indicate his position on the more important problems.
We have followed its ascending curve from Saadia through Gabirol, Bahya and Ibn Daud to its highest point in Maimonides, and we likewise traced its descent through Gersonides, Crescas and Albo. We took account of its essential nature as being a serious and conscientious attempt to define a Jewish Weltanschauung in the midst of conflicting claims of religions and philosophies.
Hence also his statement that if the eternity of the world were strictly demonstrated, it would not be difficult to interpret the Bible so as to agree. But in the matter of the origin of the world, Gersonides continues, it was not necessary for me to force the Biblical account. Quite the contrary, the expressions in the Bible guided me to my view.
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