  At his trial for impiety in 399 B.C., Socrates was asked how it is that the wisest person in Athens claims to be ignorant of the knowledge he seeks. His answer (Apology 23a-b) is that he is wise because unlike others, he recognizes that when measured against divine wisdom, human wisdom is of little or no value. Although it is doubtful that he read Socrates’ words, there is little question that this is the insight Maimonides is trying to preserve. That person is wisest who recoils in awe and humility in the face of something infinitely greater than he or she can fathom. This insight explains why, despite his best efforts, Maimonides was unable to find airtight demonstrations for many of his insights about God, creation, and revelation and is often content just to tip the scales in one direction or present an honest assessment of the problem.  In a recent work, Alfred Ivry (2016, 4) contends that Maimonides himself is one of the perplexed for whom the Guide was written.