Moses MaimonidesArticle Free Pass
Essay on the Calendar” (Hebrew title: Maʾamar haʿibur).
The first of Maimonides’ major works, begun at the age of 23, was his commentary on the Mishna, Kitāb al-Sirāj, also written in Arabic. The Mishna is a compendium of decisions in Jewish law that dates from earliest times to the 3rd century. Maimonides’ commentary clarified individual words and phrases, frequently citing relevant information in archaeology, theology, or science. Possibly the work’s most striking feature is a series of introductory essays dealing with general philosophic issues touched on in the Mishna. One of these essays summarizes the teachings of Judaism in a creed of Thirteen Articles of Faith.
He completed the commentary on the Mishna at the age of 33, after which he began his magnum opus, the code of Jewish law, on which he also laboured for 10 years. Bearing the name of Mishne Torah (“The Torah Reviewed”) and written in a lucid Hebrew style, the code offers a brilliant systematization of all Jewish law and doctrine. He wrote two other works in Jewish law of lesser scope: the Sefer ha-mitzwot (Book of Precepts), a digest of law for the less sophisticated reader, written in Arabic; and the Hilkhot ha-Yerushalmi (“Laws of Jerusalem”), a digest of the laws in the Palestinian Talmud, written in Hebrew.
His next major work, which he began in 1176 and on which he laboured for 15 years, was his classic in religious philosophy, the Dalālat al-ḥāʾirīn (The Guide for the Perplexed), later known under its Hebrew title as the Moreh nevukhim. A plea for what he called a more rational philosophy of Judaism, it constituted a major contribution to the accommodation between science, philosophy, and religion. It was written in Arabic and sent as a private communication to his favourite disciple, Joseph ibn Aknin. The work was translated into Hebrew in Maimonides’ lifetime and later into Latin and most European languages. It has exerted a marked influence on the history of religious thought.
Maimonides also wrote a number of minor works, occasional essays dealing with current problems that faced the Jewish community, and he maintained an extensive correspondence with scholars, students, and community leaders. Among his minor works those considered to be most important are Iggert Teman (Epistle to Yemen), Iggeret ha-shemad or Maʾamar Qiddush ha-Shem (“Letter on Apostasy”), and Iggeret le-qahal Marsilia (“Letter on Astrology,” or, literally, “Letter to the Community of Marseille”). He also wrote a number of works dealing with medicine, including a popular miscellany of health rules, which he dedicated to the sultan, al-Afḍal. A mid-20th-century historian, Waldemar Schweisheimer, has said of Maimonides’ medical writings: “Maimonides’ medical teachings are not antiquated at all. His writings, in fact, are in some respects astonishingly modern in tone and contents.”
Maimonides complained often that the pressures of his many duties robbed him of peace and undermined his health. He died in 1204 and was buried in Tiberias, in the Holy Land, where his grave continues to be a shrine drawing a constant stream of pious pilgrims.
Maimonides’ advanced views aroused opposition during his lifetime and after his death. In 1233 one zealot, Rabbi Solomon of Montpellier, in southern France, instigated the church authorities to burn The Guide for the Perplexed as a dangerously heretical book. But the controversy abated after some time, and Maimonides came to be recognized as a pillar of the traditional faith—his creed became part of the orthodox liturgy—as well as the greatest of the Jewish philosophers.
Maimonides’ epoch-making influence on Judaism extended also to the larger world. His philosophic work, translated into Latin, influenced the great medieval Scholastic writers, and even later thinkers, such as Benedict de Spinoza and G.W. Leibniz, found in his work a source for some of their ideas. His medical writings constitute a significant chapter in the history of medical science.
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