Rambam describes the significance of the number four, and how to understand biblical and rabbinic statements in a way that does not conflict with science. In chapter 11, Rambam describes the state of astronomic knowledge and how God rules the world through nature.

Rambam describes the difference between the "free" choice of angels and human beings, whether or not the heavenly spheres make sounds as they move, and various astronomical problems medieval philosophers argued about. Rambam importantly explains to us that in matters of speculation, one should not hold the Rabbis of the Talmud to account if they were wrong regarding matters of science.

Rambam describes that "angels" are actually natural forces of nature. We also bring a "Maimonidean" understanding of Akeidat yitzchak (The Binding of Isaac).

Rambam describes the Aristotelean notion that there are "intellects" or "intelligences" that make the spheres of the universe move. Rambam explains how these intellects are what the prophets and Chazal referred to when they stated that the heavens "praise God". We also discuss how this is relevant in modern times when we no linger understand physics and astronomy and motion the same way Aristotle did.

Rambam describes the Aristotelian proofs for the existence of God, His Unity, and His incorporeality. Rambam begins to teach us how these ideas are reflected in the Torah.

Rambam summarizes the 25 basic premises of Aristotelian physics from which we will derive the scientific basis of the Oneness of God, the existence of a Creator God, and that he is incorporeal.

Rambam explains the various logical proofs that the Mutakallimun used to prove the existence of a creator, that He is One, and that He is not corporeal. He also explains why their proofs fail. This concludes Part 1.

Rambam describes the 12 fundamental premises of the Mutakallimun, upon which they built their proofs for God's existence. He points out some flaws in these premises.

Rambam describes how the universe is constructed, how the rotations of the spheres are controlled by forces or intellects and how everything exists because of God who moves it all. He also compares the universe to a single organism.

Rambam describes why it is important to study what exists in reality and then make conclusions regarding why things are the way they are. One should not decide first what he wants to prove and then pick and choose the odeas that support the conclusion he has already made. Rambam also introduces us to his idea that the Aristotelean idea of the eternity of the world can be used as a starting point to prove the existence of God, even though he believes in the creation of the universe.

What does it mean that God is "riding in the heavens"?

Rambam describes how God is the "First cause" of everything, the Cause of all purpose, and the Cause of all form. We show how Rambam uses this idea to rationally explain verses in Tanach that seem on the surface to defy rationalist explanations.

In 67 Rambam describes the meaning of God "resting" on the seventh day, then in 68 he explains how God , the things that He "knows" and the "intellect" with which He "knows things" are all one and the same.

Rambam explains in chapter 64 the multiple uses for the phrase, "God's name". In 65, he describes what it means that God "speaks", and in 66 we learn that God speaks to us through the natural world.

Rambam explains that God's "names" have no inherent powers, rather they describe concepts about the nature of God. In Chapter 63 Rambam describes the conversation between God and Moses at the burning bush.

Rambam describes in Chapter 61 the meaning of the four letter name of God and how it differs from all other names used to describe God. He also teaches how these names have no inherent magical power to accomplish anything and how it is futile to use them as magical charms. In 62 Rambam discusses the secret 12 and 42 letter names of God and how they were concealed because people were led astray by the idea that God could be described.

Rambam explains why it is so important not to describe God with positive attributions, and how this could inadvertently lead one to polytheism. Only through negative attributions can knowledge of God be achieved.

Rambam describes how there can be differences in understanding of God between people despite the fact that God cannot be described. He then explains why poems and songs written to praise God can actually be more of an insult than a praise.

In Chapter 57 Rambam completes his discussion about how no positive attributes can be used to describe God, not even "oneness". In Chapter 58 he introduces the idea of Negative attributes and how we can describe the nature of God in this way.

Rambam explains why we cannot describe God as if He had attributes.