844:, a few years after the writing of the Guide? ... Ibn Tibbon's comments reveal his general approach toward the nature of the contradictions in the Guide: The interpreter need not be troubled by contradiction when one assertion is consistent with the "philosophic view" whereas the other is completely satisfactory to "men of religion". Such contradictions are to be expected, and the worthy reader will know the reason for them and the direction they tend to ... The correct reading of the Guide's chapters should be carried out in two complementary directions: on the one hand, one should distinguish each chapter from the rest, and on the other one should combine different chapters and construct out of them a single topic. Again, on the one hand, one should get to the bottom of the specific subject matter of each chapter, its specific "innovation", an innovation not necessarily limited to the explicit subject matter of the chapter. On the other hand, one should combine scattered chapters which allude to one single topic so as to reconstruct the full scope of the topic.
598:. Maimonides departs from the orthodox view in that he emphasizes the intellectual aspect of prophecy: According to this view, prophesy occurs when a vision is ascertained in the imagination, and then interpreted through the intellect of the prophet. In Maimonides view, many aspects of descriptions of prophesy are metaphor. All stories of God speaking with a prophet, with the exception of Moses, are metaphors for the interpretation of a vision. While a perfected "imaginative faculty" is required, and indicated through the behavior of the prophet, the intellect is also required. Maimonides insists that all prophesy, excepting that of Moses, occurs through natural law. Maimonides also states that the descriptions of nation-wide prophesy at Mount Sinai in Exodus are metaphors for the apprehension of logical proofs. For example, he gives the following interpretation:
38:
438:
342:
663:: "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."
621:
817:
permitted to teach these only in private to selected students of proven competence ... It would seem that there is no way to write such a book without violating rabbinic law ... Yet at times it is urgent to teach a body of sound doctrine to those who require it ... The problem is to find a method for writing such book in a way that does not violate Jewish law while conveying its message successfully to those who are properly qualified.
2159:
560:: "But as Maimonides recognizes the authority of Aristotle in all matters concerning the sublunary world, he proceeds to show that the Biblical account of the creation of the nether world is in perfect accord with Aristotelian views. Explaining its language as allegorical and the terms employed as homonyms, he summarizes the first chapter of Genesis thus: God created the universe by producing on the first day the
1088:
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1147:
552:, of which Maimonides accepts 25 as having been conclusively demonstrated, rejecting only the proposition that holds the universe to be eternal. The exposition of the physical structure of the universe, as seen by Maimonides. The world-view asserted in the work is essentially Aristotelian, with a spherical Earth in the centre, surrounded by concentric
628:
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.
2029:
1040:. The manuscript has an introduction written by Samuel ibn Tibbon, and is nearly complete, with the exception of a lacuna between two of its pages. Containing a total of 496 pages, written in two columns of 23 lines to a column, with 229 illuminations, the manuscript has been described by David Solomon Sassoon in his
772:
807:
It is one of the mysteries of our intellectual history that these explicit statements of
Maimonides, together with his other extensive instructions on how to read his book, have been so widely ignored. No author could have been more open in informing his readers that they were confronting no ordinary
513:
The first part also contains an analysis of the reasons why philosophy and mysticism are taught late in the Jewish tradition, and only to a few. Maimonides cites many examples of what he sees as the incapability of the masses of understanding these concepts. Thus, approaching them with a mind that is
821:
According to Fox, Maimonides carefully assembled the Guide "so as to protect people without a sound scientific and philosophical education from doctrines that they cannot understand and that would only harm them, while making the truths available to students with the proper personal and intellectual
627:
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
472:
To explain his belief that this is not the case, Maimonides devoted more than 20 chapters in the beginning (and middle) of the first part to analyzing Hebrew terms. Each chapter was about a term used to refer to God (such as "mighty") and, in each case, Maimonides presented a case that the word
368:
This work has also a second object in view: It seeks to explain certain obscure figures which occur in the
Prophets, and are not distinctly characterized as being figures. Ignorant and superficial readers take them in a literal, not in a figurative sense. Even well-informed persons are bewildered if
762:
on the first 25 propositions (out of 26) of Book Two, leaving out the last one, which states that the universe is eternal. The extant manuscript of the commentary was written in 677AH (1278 CE), and states that it was copied from a copy in
Maimonides' own hand writing. The commentary was printed in
535:
and the unity and incorporeality of God. While he accepts the conclusions of the Kalam school (because of their consistency with
Judaism), he disagrees with their methods and points out many perceived flaws in their arguments: "Maimonides exposes the weakness of these propositions, which he regards
427:
Then when God decreed our separation and you betook yourself elsewhere, these meetings aroused in me a resolution that had slackened. Your absence moved me to compose this
Treatise, which I have composed for you and for those like you, however few they are. I have set it down in dispersed chapters.
502:
notes his view that "As to His essence, the only way to describe it is negatively. For instance, He is not physical, nor bound by time, nor subject to change, etc. These assertions do not involve any incorrect notions or assume any deficiency, while if positive essential attributes are admitted it
909:, with Mr. Joseph Abrahams and Reverend H. Gollancz, dates from 1881. It was originally published in a three volume edition with footnotes. In 1904 it was republished in a less expensive one volume edition, without footnotes, with revisions. The second edition is still in use today, sold through
602:
n the speech of Isaiah, ... it very frequently occurs ... that when he speaks of the fall of a dynasty or the destruction of a great religious community, he uses such expressions as: the stars have fallen, the heavens were rolled up, the sun was blackened, the earth was devastated and quaked, and
782:
have come to the conclusion that his beliefs were orthodox, i.e. in line with the thinking of most rabbis of his day. He wrote that his Guide was addressed to only a select and educated readership, and that he is proposing ideas that are deliberately concealed from the masses. He writes in the
795:
My object in adopting this arrangement is that the truths should be at one time apparent and at another time concealed. Thus we shall not be in opposition to the Divine Will (from which it is wrong to deviate) which has withheld from the multitude the truths required for the knowledge of God,
816:
In his introduction to the Guide
Maimonides speaks repeatedly of the "secret" doctrine that must be set forth in a way appropriate to its secret character. Rabbinic law, to which Maimonides as a loyal Jew is committed, prohibits any direct, public teaching of the secrets of the Torah. One is
489:
to the interpretation of the
Biblical anthropomorphisms, endeavoring to define the meaning of each and to identify it with some transcendental metaphysical expression. Some of them are explained by him as perfect homonyms, denoting two or more absolutely distinct things; others, as imperfect
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611:
being beyond the highest, and thus most unimpeded. Subsequent lower levels reduce the immediacy between God and prophet, allowing prophecies through increasingly external and indirect factors such as angels and dreams. Finally, the language and nature of the prophetic books of the Bible are
631:
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.
571:: these are seen as the same thing. The Spheres are essentially pure Intelligences who receive power from the Prime Mover. This energy overflows from each one to the next and finally reaches earth and the physical domain. This concept of intelligent spheres of existence also appears in
727:
In modern-day Jewish circles, controversies regarding
Aristotelian thought are significantly less heated, and, over time, many of Maimonides' ideas have become authoritative. As such, the book is seen as a legitimate and canonical, if somewhat abstruse, religious masterpiece.
313:, are relevant beyond Judaism, it has been the work most commonly associated with Maimonides in the non-Jewish world and it is known to have influenced several major non-Jewish philosophers. Following its publication, "almost every philosophic work for the remainder of the
708:
declared war against the "Guide". His views concerning angels, prophecy, and miracles—and especially his assertion that he would have had no difficulty in reconciling the biblical account of the creation with the doctrine of the eternity of the universe, had the
689:, 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.
1715:
465:", as referring to the intellectual perception of humankind rather than physical form. In the Bible, one can find many expressions that refer to God in human terms, for instance the "hand of God". Maimonides strongly opposed what he believed to be a
894:
Le Guide des égarés: Traité de Théologie et de Philosophie par Moïse ben Maimoun dit Maïmonide. Publié Pour la première fois dans l'arabe original et accompagné d'une traduction française et notes des critiques littéraires et explicatives par S.
411:. This analysis occurs in the third part, and from this perspective, the issues raised in the first two parts are there to provide background and a progression in the mystical and philosophical knowledge required to ponder the climax.
369:
they understand these passages in their literal signification, but they are entirely relieved of their perplexity when we explain the figure, or merely suggest that the terms are figurative. For this reason I have called this book
364:"to enlighten a religious man who has been trained to believe in the truth of our holy Law, who conscientiously fulfills his moral and religious duties, and at the same time has been successful in his philosophical studies."
540:, according to which everything that is conceivable by imagination is admissible: e.g., that the terrestrial globe should become the all-encompassing sphere, or that this sphere should become the terrestrial globe."
913:. Despite the age of this publication it still has a good reputation, as Friedländer had solid command of Judeao-Arabic and remained particularly faithful to the literal text of Maimonides' work.
1837:, vol. 2, Oxford University Press:London 1932, pp. 996–998, Ms. No. 1047; ibid. vol. 1, Preface, p. XI. The same manuscript had been in the possession of an Italian Jew in the fifteenth century.
1508:
787:
No intelligent man will require and expect that on introducing any subject I shall completely exhaust it; or that on commencing the exposition of a figure I shall fully explain all its parts.
2094:
840:
in the 20th, proposed and developed tools and methods for the decoding of the concealed intentions of the Guide. Can we already find the roots of this approach in the writings of
556:. While Aristotle's view with respect to the eternity of the universe is rejected, Maimonides extensively borrows his proofs of the existence of God and his concepts such as the
1371:
1244:
485:
set up the incorporeality of God as a dogma, and placed any person who denied this doctrine upon a level with an idolater; he devoted much of the first part of the
1694:
1064:
in Paris (No. 760, very old; 761 and 758, copied by Rabbi Saadia ibn Danan). A copy of the original Arabic text was also stored at the Berlin Royal Library (now
943:
1001:
The Arabic original was published from Arabic manuscripts in a critical edition by the Turkish Dr. Hussein Atai and published in Turkey, then in Cairo Egypt.
2005:
This essay has been printed in a number of volumes, including Buijs's volume (above) and as a chapter in Strauss's own "Persecution in the Art of Writing".
521:
The part ends (Chapters 73–76) with Maimonides' protracted exposition and criticism of a number of principles and methods identified with the schools of
1973:
825:
978:
2275:
2218:
984:
564:(Intelligence) from which the spheres derived their existence and motion and thus became the source of the existence of the entire universe."
180:
869:
in southern France. This Hebrew edition has been used for many centuries. A new, modern edition of this translation was published in 2019 by
510:, because both are fundamental errors in the metaphysics of God's role in the universe, and that is the most important aspect of the world.
481:
of the word in the Tanakh in order to present what Maimonides saw as the proof that according to the Tanakh, God is completely incorporeal:
2142:
800:
1048:
at Oxford University, England, there are at least fifteen incomplete copies and fragments of the original Arabic text, all described by
1028:
in 1992. Another manuscript, copied in 1396 on vellum and written in Spanish cursive script, but discovered in Yemen by bibliophile,
461:
of divine attributes as homonymous or figurative. The first chapter explains the Genesis 1 description of Adam the first as in the "
758:
Several decades after Maimonides' death, a Muslim philosopher by the name of Muhammad ibn Abi-Bakr Al-Tabrizi wrote a commentary in
2198:
536:
as founded not on a basis of positive facts, but on mere fiction ... Maimonides criticizes especially the tenth proposition of the
477:, whereby its usage when referring to a physical entity is completely different from when referring to God. This was done by close
832:
Those who upheld a radical interpretation of the secrets of the Guide, from Joseph Caspi and Moses Narboni in the 14th century to
1503:
Philippe Bobichon, "Citations et traductions du Guide des égarés dans le Pugio fidei de Ramon Martí (Barcelone, xiiie siècle)",
1322:
950:
was published in 2024. This edition attempts to highlight the conversational, emotionally resonant tone of the original text.
1751:
1296:
202:
1248:
1072:); it is defective in the beginning and at the end. Hebrew translations of the Arabic texts, made by Samuel ibn Tibbon and
670:, the 613 laws contained within the five books of Moses. Maimonides divides these laws into 14 sections—the same as in his
356:(Classical Arabic using the Hebrew alphabet). It was first translated in 1204 into Hebrew by a contemporary of Maimonides,
2010:
1993:
1938:
1898:
2173:
2203:
1893:
in "Divine Omniscience and Omnipotence in Medieval Philosophy" Ed. T. Rudavsky, 1985, D. Reidel Publishing Company.
2285:
891:
A French translation accompanied the first critical edition, published by Salomon Munk in three volumes from 1856 (
697:
While many Jewish communities revered Maimonides' work and viewed it as a triumph, others deemed many of its ideas
457:
The part begins with Maimonides' thesis of the unity, omnipresence, and incorporeality of God, explaining biblical
294:, the son of Rabbi Judah, and is the main source of Maimonides' philosophical views, as opposed to his opinions on
579:, having been conceived at least eight hundred years before Maimonides. Maimonides' immediate source was probably
2270:
1854:
1678:
1651:
1528:
2230:
2147:
1621:
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Unrestrained anthropomorphism and perception of positive attributes is seen as a transgression as serious as
495:
469:
present in unlearned Jews who then assume God to be corporeal (or even possessing positive characteristics).
518:
and other Jewish texts can lead to heresy and the transgressions considered the most serious by Maimonides.
2280:
2125:
1102:
150:
1541:
743:. Due to The Guide's influence on Western Christian thought, it has been regarded as a "Jewish-scholastic
1835:
Ohel Dawid – Descriptive Catalogue of the Hebrew and Samaritan Manuscripts in the Sassoon Library, London
1372:
The Anatomy of Figuration: Maimonides’ Exegesis of Natural Convulsions in Apocalyptic Texts (Guide II.29)
866:
841:
37:
1586:
Ravitzky, Aviezer (1981). "Samuel Ibn Tibbon and the Esoteric Character of the Guide of the Perplexed".
1209:
587:. This leads into a brief exposition of Creation as outlined in Genesis and theories about the possible
494:
This leads to Maimonides' notion that God cannot be described in any positive terms, but rather only in
1776:(in Hungarian). Translated by Klein, Mór. Nagybecskerek: press of Ferenc Pál Pleitz and Zsigmond Jokly.
2208:
1771:
437:
388:
2053:
1221:
567:
A novel point is that Maimonides connects natural forces and heavenly spheres with the concept of an
291:
20:
19:
This article is about the 12th-century book by Maimonides. For the 1977 book by E.F. Schumacher, see
2116:
Writings of Maimonides; manuscripts and early print editions. Jewish National and University Library
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Writings of Maimonides; manuscripts and early print editions. Jewish National and University Library
2040:
Writings of Maimonides; manuscripts and early print editions. Jewish National and University Library
1463:
1443:
1160:
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manuscripts (cod. 18 and 211) have also the original Arabic texts, as do various manuscripts of the
1004:
Translations exist also in Yiddish, French, Polish, Spanish, German, Italian, Russian, and Chinese.
423:
of Ceuta. Maimonides praises his student's sharp comprehension and eagerness to acquire knowledge.
2074:
2070:
2066:
873:. Another translation, which most scholars see as inferior, though more user-friendly, was that of
720:, known as the RaBad) objected to Maimonides' raising the notion of the incorporeality of God as a
24:
1905:
Biblical Miracles and the Universality of Natural Laws: Maimonides' Three Methods of Harmonization
1433: One or more of the preceding sentences incorporates text from a publication now in the
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making extensive use of it: the negative theology contained in it also influenced mystics such as
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1637:
1448:
1165:
549:
330:
2089:
2039:
1952:
1920:
1912:
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989:
755:. It was also read and commented on in Islamic circles, and remains in print in Arab countries.
2290:
2265:
1182:
854:
253:
227:
89:
43:
1638:
Frank, Daniel H.; Maimonides, Moses; Williams, Thomas; Guttmann, Julius; Rabin, Chaim (1996).
1344:
906:
275:
with Rabbinical Jewish theology by finding rational explanations for many events in the text.
2222:
1849:, by Moses Maimonides, M. Friedländer (ed.), 2nd edition, New York 1956, (Preface) p. xxviii
1830:
1543:المقدمات الخمس و العشرون في اثبات وجود الله و وحدانيته و تنزيهه من ان يكون جسما أو قوة في جسم
1402:
1238:
1069:
1037:
1029:
947:
557:
279:
1640:
1574:
1301:. Translated by M. Friedländer (2nd ed.). London: George Routledge and Sons. p. 2.
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1065:
1021:
885:
2242:
The Guide: An Explanatory Commentary on Each Chapter of Maimonides' Guide of The Perplexed
1746:(in Hebrew). Vol. 1. Translated by Gershuni, Hillel. Kedumim: Mishneh Torah Project.
674:. However, he departs from traditional Rabbinic explanations in favour of a more physical/
8:
2115:
1468:
1327:
970:
870:
796:
according to the words, 'The secret of the Lord is with them that fear Him (Psalm 25:14)'
2079:
341:
2226:
1813:
1804:
Tahan, Ilana (2008). "The Hebrew Collection of the British Library: Past and Present".
1603:
1122:
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translated it to Hungarian and published it in multiple volumes between 1878 and 1890.
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576:
383:
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2006:
1989:
1948:
1934:
1916:
1908:
1894:
1850:
1747:
1674:
1647:
1607:
1524:
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refers in his writings to "Rabbi Moses", and shows considerable familiarity with the
1112:
1093:
966:
958:
717:
656:
553:
357:
99:
1668:
1042:
Descriptive Catalogue of the Hebrew and Samaritan Manuscripts in the Sassoon Library
965:, 1977. A new modern Hebrew translation has been written by Prof. Michael Schwartz,
428:
All of them that are written down will reach you where you are, one after the other.
1962:
1926:
1595:
1196:
1045:
686:
652:
478:
458:
420:
283:
161:
62:
1575:
Interpreting Maimonides: Studies in Methodology, Metaphysics, and Moral Philosophy
724:, claiming that great and wise men of previous generations held a different view.
2177:
2060:
2047:
1978:
1132:
1073:
1025:
939:
874:
858:
748:
740:
710:
640:
404:
400:
287:
272:
264:
244:
218:
124:
2209:
Approaching the Guide: Penetrating Rambam's Moreh Nevuchim, Rabbi Jonathan Blass
2152:
1947:
The Torah U-Madda Journal, Volume 7, 1997, Yeshiva University, pp. 88–104.
1076:, albeit independently of each other, abound in university and state libraries.
2032:(#217) Joel edition with Arabic text per Munk (public domain, free download in
1439:
1200:
1156:
1107:
1049:
732:
2084:
1599:
1400:
See the entry "Maimonidean Controversy, under Maimonides, in volume 11 of the
1384:
713:
proofs for it been conclusive—provoked the indignation of his coreligionists.
655:) as well as other aspects traditionally attached to God in theology, such as
490:
homonyms, employed in some instances figuratively and in others homonymously.”
360:. The work is divided into three parts. According to Maimonides, he wrote the
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1434:
1151:
705:
671:
584:
526:
446:
396:
51:
2188:
928:
837:
522:
462:
353:
1907:
The Journal of Jewish Thought and Philosophy Vol.8, pp. 25–52, 1998.
1385:
Weaning Away from Idolatry: Maimonides on the Purpose of Ritual Sacrifices
2137:
1998:
1127:
954:
932:
917:
833:
771:
736:
667:
660:
648:
588:
419:
The book begins with a letter from Maimonides to his dear student, Rabbi
314:
1817:
1150: This article incorporates text from a publication now in the
973:'s departments of Jewish philosophy and Arabic language and literature.
1966:
1767:
1736:
1716:"תרגום חדש למורה נבוכים: לפרש את הרמב"ם לפי דרכו, לא להוציא אותו מדעתו"
1033:
675:
620:
572:
352:
was originally written sometime between 1185 and 1190 by Maimonides in
306:
268:
191:
1891:
Providence, Divine Omniscience and Possibility: The Case of Maimonides
977:
published another Hebrew edition between 2018 and 2021, translated by
678:
approach by explaining the purpose of the commandments (especially of
594:
The second major part of the part is the discussion of the concept of
995:
962:
644:
583:, who may in turn have been influenced by the very similar scheme in
531:
450:
333:, with some communities limiting its study or banning it altogether.
2241:
503:
may be assumed that other things coexisted with Him from eternity."
2168:
1642:
Monologion; and, Proslogion: with the replies of Gaunilo and Anselm
1270:
1117:
701:. The Guide was often banned and, in some occasions, even burned.
636:
595:
580:
507:
392:
310:
302:
2245:
by Scott Michael Alexander (covers all of Book I, currently)
2104:
882:
Rabbi Mossei Aegyptii Dux seu Director dubitantium aut perplexorum
2098:
474:
318:
295:
290:. It was sent originally, part after part, to his student, Rabbi
1491:
Scholasticism: Personalities and Problems of Medieval Philosophy
1057:
759:
698:
682:) as intending to help wean the Israelites away from idolatry.
679:
466:
408:
2213:
Three series of video/audio shiurim on select sections of the
1959:
Reading Rambam: Approaches to the Interpretation of Maimonides
643:(for which people are considered to be responsible because of
317:
cited, commented on, or criticized Maimonides' views." Within
301:
Since many of the philosophical concepts, such as his view of
1017:
721:
608:
607:
Maimonides outlines 11 levels of prophecy, with that of
568:
515:
1974:
Rabbi Yosef Qafih's Modern Medieval Translation of the Guide
1068:), under the category Ms. Or. Qu., 579 (105 in Catalogue of
2054:"دلالة الحائرين" Edited and Transliterated by Hussein Attai
923:
The most popular English translation is the two-volume set
666:
Maimonides then explains his views on the reasons for the
329:
communities requesting copies of the manuscript, but also
162:
50:, written in Standard Arabic with Hebrew script, from the
2033:
731:
The Guide had great influence in Christian thought, both
326:
1012:
The earliest complete Judeo-Arabic copy of Maimonides'
865:) was written in 1204 by a contemporary of Maimonides,
1884:
Rambam: Readings in the Philosophy of Moses Maimonides
1539:
1444:"Moses ben Maimon (RaMBaM; usually called Maimonides)"
1161:"MOSES BEN MAIMON (RaMBaM; usually called MAIMONIDES)"
2003:
The Literary Character of the Guide for the Perplexed
747:" It was massively used in—and disseminated through—
1083:
258:
232:
639:aspects of the universe. Maimonides deals with the
1639:
1979:Maimonides' Guide of the Perplexed in Translation
1660:
1631:
853:The original version of the Guide was written in
548:The second part begins with 26 propositions from
2252:
1032:, was formerly housed at the Sassoon Library in
920:in 1952, also published in an abridged edition.
407:—these being the two main mystical texts in the
1766:
778:By Maimonides' own design, most readers of the
2204:Moreh Nevukhim Archives, Rabbi Gidon Rothstein
1945:Maimonides' Allegiances to Science and Judaism
1879:. University of Chicago Press, 1990 0226259420
1806:European Judaism: A Journal for the New Europe
1622:"Teach It To Me – The Guide for the Perplexed"
1036:, England, but has since been acquired by the
953:A modern translation to Hebrew was written by
704:In particular, the adversaries of Maimonides'
1290:
1288:
441:A page from a 14th-century manuscript of the
16:Philosophical work by Maimonides (c. 1190 CE)
2138:Friedländer translation at Project Gutenberg
1666:
892:
603:many similar figurative expressions (II.29).
238:
178:
72:
1872:, University of Notre Dame Press 0268013675
1870:Maimonides: A Collection of Critical Essays
1438:
1155:
916:Another translation to English was made by
901:The first complete English translation was
886:Agostino Giustiniani/Augustinus Justinianus
1735:
1556:
1294:
1285:
931:, with an extensive introductory essay by
36:
23:. For the 2001 novel by Gilad Atzmon, see
2105:Collection of Various Works by Maimonides
1347:of M. Friedländer's translation, 1919 ed.
647:), trials and tests (especially those of
377:Also, he made a systematic exposition on
1673:. Chicago: University of Chicago Press.
1585:
1320:
770:
619:
436:
340:
1687:
938:A new English translation published by
880:A first complete translation in Latin (
635:This is followed by an analysis of the
2276:Jewish philosophical and ethical texts
2253:
2199:Summary of the Guide for the Perplexed
1961:, Jewish History, Vol.5(2) Fall 1991.
1786:
1569:
1567:
1565:
529:, including the argument for creation
445:. The figure seated on the chair with
2143:Friedlander translation at Wikisource
1803:
1488:
414:
2126:Steinberg - The Revised New English
1377:
1316:
1314:
1312:
1310:
1308:
1220:at the Jewish Virtual Library; also
716:Likewise, some (most famously Rabbi
2067:Ibn Tibbon Translation (PDF) Part 1
1562:
1263:
1024:and added to the collection of the
248:
239:
222:
13:
1862:
1695:"Hebrew translation – מורה נבוכים"
1670:The Guide of the Perplexed, Vol. 1
1260:Second Edition, Volume 13, p. 388.
543:
14:
2302:
2236:Yahoo Maimonides Discussion Group
2231:On Book III (Divine Commandments)
2016:
1933:, Oxford University Press, 1986.
1646:. Indianapolis: Hackett Pub. Co.
1464:"Abraham ben David of Posquieres"
1442:; et al., eds. (1901–1906).
1305:
1183:"Cairo Genizah : Philosophy"
1159:; et al., eds. (1901–1906).
615:
432:
403:and the chariot passage from the
325:became widely popular, with many
2157:
1931:Dogma in Medieval Jewish Thought
1452:. New York: Funk & Wagnalls.
1428:
1408:Dogma in Medieval Jewish Thought
1169:. New York: Funk & Wagnalls.
1145:
1086:
2107:in Hebrew from the 14th-century
1840:
1824:
1797:
1780:
1760:
1729:
1708:
1614:
1579:
1550:
1540:Al-Tabrizi, Maimonides (1949).
1533:
1513:
1497:
1482:
1456:
1422:
1413:
1394:
1321:Jacobs, Joseph; Broydé, Isaac.
1054:Catalogue of Hebrew Manuscripts
848:
2185:Russian full text of Part One
2097:recorded lectures in Hebrew, (
1886:, Gee Bee Tee, 1985 0670589640
1739:(2018). Makbili, Yohai (ed.).
1364:
1350:
1231:
1189:
1175:
1007:
1:
2223:On Book I (Negative Theology)
1360:. pp. Part 2, Chapter 6.
1139:
305:and the relationship between
111:
2153:Friedlander translation HTML
1271:"The Guide to the Perplexed"
1103:David ibn Merwan al-Mukkamas
692:
31:The Guide for the Perplexed
7:
2167:public domain audiobook at
2164:The Guide for the Perplexed
2148:Friedlander translation PDF
1847:The Guide for the Perplexed
1493:. McGraw-Hill. p. 105.
1079:
903:The Guide for the Perplexed
867:Samuel ben Judah ibn Tibbon
842:Samuel ben Judah ibn Tibbon
812:Marvin Fox writes further:
766:
685:Having culminated with the
350:The Guide for the Perplexed
336:
259:
233:
214:The Guide for the Perplexed
203:The Guide for the Perplexed
10:
2307:
1546:. Cairo, Egypt: Al-Khanji.
1370:Buck, Christopher (1990).
1224:wrote a commentary on the
1020:in 1380, was found in the
994:(1842–1915), the rabbi of
925:The Guide of the Perplexed
884:) was printed in Paris by
18:
1981:(2019), pp. 257–278.
1600:10.1017/S0364009400000568
1507:, 22 | 2019, pp. 183–242
1339:. See also, Maimonides,
292:Joseph ben Judah of Ceuta
197:
182:
179:
172:
160:
148:
140:
132:Published in English
130:
120:
105:
95:
85:
75:
68:
58:
35:
21:A Guide for the Perplexed
1743:
1406:, Keter Publishing, and
1374:. University of Calgary.
1341:Guide for the Perplexed,
345:Cover of a print version
271:. It seeks to reconcile
25:A Guide to the Perplexed
2286:Judeo-Arabic literature
2189:trans. Michael Shneider
2128:Guide for the Perplexed
1877:Interpreting Maimonides
1449:The Jewish Encyclopedia
1358:Guide for the Perplexed
1298:Guide for the Perplexed
1273:. World Digital Library
1166:The Jewish Encyclopedia
1014:Guide for the Perplexed
550:Aristotle's metaphysics
500:The Jewish Encyclopedia
371:Guide for the Perplexed
2085:trans. Michael Schwarz
1773:A tévelygők útmutatója
1489:Josef, Pieper (1960).
1062:Bibliothèque Nationale
893:
846:
819:
810:
798:
789:
775:
624:
605:
492:
454:
430:
375:
346:
73:
2271:Censorship in Judaism
2227:On Book II (Creation)
1868:Joseph A. Buijs, Ed.
1831:David Solomon Sassoon
1667:Shlomo Pines (1963).
1403:Encyclopaedia Judaica
1383:Reuven Chaim Klein, "
1239:Encyclopaedia Judaica
1070:Moritz Steinschneider
1038:University of Toronto
1030:David Solomon Sassoon
975:Mishneh Torah Project
948:Vanderbilt University
935:, published in 1963.
830:
814:
805:
793:
785:
774:
651:and the story of the
623:
600:
483:
440:
425:
366:
344:
1988:, Thomson Wadsworth
1971:Y. Tzvi Langermann,
1410:by Menachem Kellner.
1066:Berlin State Library
1022:India Office Library
944:Phillip I. Lieberman
861:translation (titled
573:Gnostic Christianity
496:negative conceptions
2281:Works by Maimonides
2219:Rabbi Meir Triebitz
2080:trans. Joseph Kafih
1469:Jewish Encyclopedia
1328:Jewish Encyclopedia
1295:Maimonides (1910).
971:Tel Aviv University
907:Michael Friedländer
871:Feldheim Publishers
514:not yet learned in
331:quite controversial
69:Original title
32:
2122:English full text
1967:10.1007/BF01668933
1521:Dalalat al-Ha'reen
1419:Part 2, chapter 25
1323:"Moses ben Maimon"
1245:"Moses Maimonides"
1123:Mario Javier Saban
967:professor emeritus
911:Dover Publications
803:comments on this:
776:
625:
455:
415:The opening letter
384:Merkabah mysticism
347:
278:It was written in
234:Dalālat al-ḥā'irīn
48:Dalālat al-ḥā'irīn
30:
1984:Charles Manekin.
1957:Menachem Kellner
1943:Menachem Kellner
1753:978-965-7743-05-8
1113:Jewish philosophy
1094:Philosophy portal
959:Mossad Harav Kook
957:and published by
718:Abraham ben David
449:is thought to be
358:Samuel ibn Tibbon
257:
231:
210:
209:
121:Publication place
100:Jewish philosophy
2298:
2161:
2160:
2112:Latin full text
1927:Menachem Kellner
1882:Lenn E. Goodman
1857:
1844:
1838:
1828:
1822:
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1801:
1795:
1794:
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1778:
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1758:
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1741:Moreh haNevukhim
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1257:
1256:
1247:. Archived from
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1229:
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1197:Joseph Telushkin
1193:
1187:
1186:
1179:
1170:
1149:
1148:
1096:
1091:
1090:
1089:
1046:Bodleian Library
993:
927:, translated by
897:
863:Moreh HaNevukhim
826:Aviezer Ravitzky
653:Binding of Isaac
589:end of the world
554:Heavenly Spheres
479:textual analysis
459:anthropomorphism
421:Joseph ben Judah
389:Jewish mysticism
379:Maaseh Bereishit
284:Classical Arabic
262:
260:Moreh HaNevukhim
252:
250:
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189:
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116:
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107:Publication date
81:
79:
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63:Moses Maimonides
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2158:
2019:
1865:
1863:Further reading
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1615:
1594:: 93, 95, 107.
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1557:Maimonides 1910
1555:
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1538:
1534:
1518:
1514:
1502:
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1157:Singer, Isidore
1146:
1142:
1137:
1133:Yonah of Gerona
1092:
1087:
1085:
1082:
1074:Yehuda Alharizi
1026:British Library
1010:
987:
979:Hillel Gershuni
940:Lenn E. Goodman
875:Judah al-Harizi
851:
769:
763:Cairo in 1949.
741:Meister Eckhart
695:
641:problem of evil
618:
546:
544:The second part
435:
417:
405:Book of Ezekiel
401:Book of Genesis
339:
288:Hebrew alphabet
282:, a dialect of
273:Aristotelianism
265:Jewish theology
263:) is a work of
181:
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141:Media type
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2215:Moreh Nevukhim
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2102:
2095:Moreh Nevuchim
2092:
2087:
2082:
2077:
2058:
2057:
2056:
2048:transliterated
2046:Original text
2044:
2043:
2042:
2037:
2030:Seforim Online
2018:
2017:External links
2015:
2014:
2013:
2011:978-0226227887
1996:
1994:978-0534583835
1982:
1969:
1955:
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1939:978-0197100448
1924:
1903:Hannah Kasher
1901:
1899:978-9027717504
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1790:دلالة الحائرين
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1343:Introduction,
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1201:Thomas Aquinas
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1108:Baruch Spinoza
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1081:
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1050:Adolf Neubauer
1009:
1006:
850:
847:
822:preparation."
783:introduction:
768:
765:
733:Thomas Aquinas
694:
691:
617:
616:The third part
614:
585:Isma'ili Islam
545:
542:
487:Moreh Nevukhim
447:Stars of David
434:
433:The first part
431:
416:
413:
391:regarding the
338:
335:
240:דלאלת אלחאירין
223:دلالة الحائرين
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183:דלאלת אלחאירין
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1986:On Maimonides
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996:Nagybecskerek
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1744:מורה הנבוכים
1740:
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1720:. Retrieved
1710:
1699:. Retrieved
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1573:Marvin Fox,
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1473:. Retrieved
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1326:
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1265:
1253:. Retrieved
1249:the original
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1233:
1225:
1213:. Retrieved
1210:"Maimonides"
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168:BM545 .D3413
90:Judeo-Arabic
47:
42:Maimonides'
2261:1190s books
2195:Discussion
1999:Leo Strauss
1718:(in Hebrew)
1697:(in Hebrew)
1559:, p. 3
1391:12(5), 363.
1128:Nachmanides
1008:Manuscripts
988: [
955:Yosef Qafih
933:Leo Strauss
918:Chaim Rabin
834:Leo Strauss
753:Pugio Fidei
749:Ramon Martí
737:Duns Scotus
668:613 mitzvot
661:omniscience
612:described.
558:Prime Mover
387:, works of
315:Middle Ages
198:Translation
115: 1190
2255:Categories
2063:full text
2050:to Arabic
2026:full text
1855:0486203514
1768:Maimonides
1737:Maimonides
1722:2021-05-10
1701:2021-05-10
1680:0226502309
1653:0872203247
1588:AJS Review
1529:1617190497
1475:2007-10-11
1334:2007-10-11
1277:22 January
1255:2007-10-11
1215:2007-10-10
1140:References
1034:Letchworth
801:Marvin Fox
680:sacrifices
657:providence
307:philosophy
296:Jewish law
286:using the
269:Maimonides
192:Wikisource
190:at Hebrew
144:Manuscript
2180:Lopiansky
2176:from Rav
2022:Original
1953:1050-4745
1921:1477-285X
1913:1053-699X
1812:(2): 49.
1608:162749062
1389:Religions
1044:. In the
985:Mór Klein
963:Jerusalem
888:in 1520.
699:heretical
693:Reception
676:pragmatic
645:free will
532:ex nihilo
451:Aristotle
399:from the
254:romanized
228:romanized
46:draft of
44:autograph
2169:LibriVox
1923:(online)
1915:(print)
1818:41443966
1118:Kabbalah
1080:See also
828:writes:
767:Analysis
596:prophecy
581:Avicenna
508:idolatry
397:creation
393:theology
337:Contents
311:religion
303:theodicy
86:Language
2174:Shiurim
2099:Podcast
1437::
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1154::
1052:in his
475:homonym
319:Judaism
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760:Arabic
745:Summa.
562:reshit
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409:Tanakh
327:Jewish
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245:Hebrew
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59:Author
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1814:JSTOR
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780:Guide
722:dogma
637:moral
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577:Aeons
569:angel
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