Download File - TLCC Studies of Religion 2015

Judaism – Significant Individual
Maimonides (1136-1204)
Maimonides - Famous physician, philosopher and Rabbi
Moshe ben Maimon was a Jewish physician, rabbi and philosopher born in Cordoba, Spain in
1136. This famous individual is more commonly referred to as Maimonides which literally means
son of Maimon in Greek. Others refer to this universally famed figure in Jewish history as
RaMBaM, an acronym for Rabbi Moshe ben Maimon.
Social and Cultural Background and Influences
In order to fully appreciate the monumental impact which Maimonides had on Judaism one firstly
needs to understand the social and cultural backdrop against which Maimonides' composed his
great literary and medical texts. This context for his work will help provide an understanding of
Maimonides, his writings and the impact his work had during his lifetime and beyond.
Islamic world where Jews were considered as second class citizens
It is not the intent of this text to paint a comprehensive picture of the early Medieval period. Rather
it will focus on some of the more important historical events and socio-political influences which
pertain more specifically to the life of Maimonides. In short, it should be noted that Maimonides
lived in an Islamic world where Jews were regarded as second class citizens.
However, Islam was not the only threat to Judaism during this time. The early Medieval period also
marks a revival of classical learning, especially a revival of Greek philosophy.
This age was characterised by the dominance of Islam in parts of Europe, the Middle East and the
Near East. This powerful force that began in the Middle East in the 7th century had established an
empire which extended from Northern Spain in the West to India in the East by the twelfth century.
Through their conquests, Muslims had access to Greek science and philosophy as well as Persian
history and literature. With this wealth of both classical and contemporary learning the Muslims,
who were great admirers of education, helped to disseminate knowledge of many new discoveries
to the areas where Islamic civilisations existed.
This diffusion of Islamic learning and culture throughout the medieval world was further facilitated
by the movement of European academics to Islamic countries to study Islamic mathematics,
medicine and philosophy. The result of this cultural diffusion was the translation and preservation
of the works of classical antiquity in Europe.
Revival of classical philosophy posed as a threat to monotheism
The translation of Greek philosophy to Arabic by Arab and Syrian scholars between the fifth and
eleventh centuries, enabled the re- emergence of Greek philosophy in Europe in the 11 th and 12
th centuries CE. This revival of classical philosophy, especially the writings of Aristotle,
challenged the authority and validity of many religious ideas In particular it posed a threat to the
monotheistic religions of Judaism, Christianity and Islam.
There were various philosophical challenges to Judaism but the major philosophical concerns
centered on concepts such as the Nature of God, the existence of God, free will and the existence
of evil. These perplexing issues posed a threat to monotheistic religions because for monotheistic
religions their faith in God was not based so much on reason as on experience - the heart over
the head, so to speak.
Thus the core belief of monotheistic religions was the belief in one God, a God who had been
revealed to human beings through the medium of other human being such as Abraham, Moses,
Jesus and Muhammad . The revelation is also believed to come through other ways such as in
creation, in deliverance from enemies etc.
One Aristotelian idea which presented as a major problem for these religions was the theory that
the prime mover, the first cause (God) was pure intellect. This view is linked to the principles of
Plato's Theory of Forms and to subsequent philosophers who developed Plato's principles into
what became known as Neoplatonism, a theory which was developed by a philosopher by
Plotinus.
The revival of classical philosophy was not the only threat which faced Judaism during this time.
Another significant threat came from the fact that Jews lived in an Islamic world, where they were
more or less seen as second class citizens. That is not to say however that the Muslims did not
tolerate Judaism. In fact Muslims tolerated both Judaism and Christianity in the countries they
conquered mainly because they, like Islam, were monotheistic religions and based their teachings
on the sacred scriptures.
Muslims allowed Jews the freedom to practice their religion within the Muslim empire but they had
to pay special taxes and were considered lower than Muslims in the eyes of the law. Thus, the
need to preserve and perpetuate the Jewish religion in an Islamic environment became a primary
concern for Maimonides.
Sephardi and Askenazi Jews
Despite the dominance of Islam in early Medieval Europe, the Jewish culture flourished in Spain.
In fact the period from 900-1200 CE is frequently referred to as "The Golden Age of Spanish
Jewry". The Jews who lived in Spain were known as the Sephardi Jews, a word which is derived
from the Hebrew word "Sepharad" which means " Spain". The other major community of Jews in
Europe was known as the Ashkenazim, a word which is derived from the Hebrew word
"Ashkenez" meaning "German".
One of the critical differences between these two communities was their attitude towards
education. For the Sephardim, education was based on a sound knowledge not only of the Torah
but also of science and philosophy. It was in this community, with its spirit of inclusive education,
that Maimonides grew up. It is to be expected therefore, that his writings would be greatly
influenced by his knowledge of philosophical concepts. In contrast the Ashkenazim regarded
education as being solely directed towards knowledge of the Torah and Talmud.
Almohades
This golden era of Spanish Jewry which was characterised by tolerance and progress came to an
end with the emergence of a Muslim sect known as the Almohades. The Almohades were a very
powerful and fanatical group of Muslims who, under their leader Aba al-Mu'min, invaded Spain in
1148. They claimed that they had discovered a teaching of Muhammad which stated that Muslims
were only to tolerate Jews for five hundred years and if, at the end of that period of time, the
Jewish Messiah still had not come, then Jews hadto renounce Judaism and become Muslims,
or to be given the option of exile or death. These options - conversion, death or exile - also
applied to Christians. The result of such persecutions was that thousands of Jews fled from
Spain and Morocco.
Biography
Family background
Moses Maimonides was a Sephardi Jew born in Cordoba, Spain in 1136, a few years before the
emergence of the Almohades during the period known as "The Golden Age of Spanish Jewry". His
family came from a long line of judges and his father also followed this profession. Maimonides'
father was a deeply learned man whose education consisted of Torah study, mathematics and
astronomy. His father also held a position of leadership in his community arising from his vast
Torah knowledge and overall scholarship.
Early education
It is not surprising therefore, that Maimonides was given a thorough education by his father in
Jewish religion (Torah and Talmud) as well as an education in the secular sciences and
philosophy. These areas of study dominated his life and were the sources of some of his greatest
works.
The Exilic Years
Maimon family flees Spain to escape persecution
In 1148 the fanatical Almohades sect invaded Spain. Maimonides' family was given the option of
exile, death or conversion. Maimonides and his family, along with thousands of Jews fled from
Spain and Morocco. After some years of displacement, the Maimon family finally settled in
Fotstad, near Cairo in Egypt.
Maimon family settles in Egypt under a tolerant Fatimide rule
In Egypt, the rule of the tolerant Fatimide caliphs allowed Jews to freely practice their religion.
Shortly after the arrival of the Maimon family in Fotstad, Maimonides' father passed away.
Maimonides' brother David became a dealer in precious stones in order to support the family and
to allow Maimonides', his prodigious brother, to continue his studies. However, when David was
lost at sea along with a great deal of the family fortune, Maimonides had to earn a living and it is
thought that it was at this time that he started practicing medicine.
Maimonides is appointed as physician at the court of the Sultan
In 1183, he was appointed as a physician at the court of the Sultan. In his capacity as royal
physician he was responsible for supervising the health of Grand Vizier Alfadhel, along with
members of the royal family. His fame as royal physician was so great, that even Richard the Lionheart of England sought his medical services, by offering him the position of royal physician for the
English court.
During these final years Maimonides, in addition to his devotion to the practice of medicine, also
continued to revise and add to his collection of great works, while acting as the Chief Rabbi of
Egypt. The years of strenuous labor and weariness took its toll on Maimonides and in 1204 he
passed away, and was mourned by Jews from all over the world. His body was laid to rest in the
holy city of Tiberias.
Works and Bibliography
Major literary works
Despite his amazing schedule and the demands on his time, Maimonides was a prolific writer of
important works in the fields of Jewish law, medicine and philosophy. During his lifetime,
Maimonides wrote prolifically but his three best known works are:
1. Commentary on the Mishnah (written in Arabic in his youth)
2. Mishneh Torah (a Code of Law written in Hebrew in middle age)
3. Guide for the Perplexed (written in Arabic in old age)
Most of Maimonides' works were written in Arabic, the main exception being the Mishneh Torah
which was written in Hebrew. In addition to his three best known works, Maimonides also
composed various teshuvot (responsa), which is essentially a collection of correspondence
between Maimonides' and various other Jewish authorities around that time. In addition to these
texts, Maimonides also composed some medical texts, during his time as physician in the court of
the Sultan.
Maimonides the Talmudist
Renowned Talmudist
In his capacity as a renowned Talmudist, Maimonides made three major contributions to Jewish
law: Commentary on the Mishnah, Sefer HaMitzvot and with his 'magnum opus', the Mishneh
Torah. These works earned Maimonides' the reputation of being a highly learned Talmudist with
an extremely thorough knowledge of Scripture, Talmud, Jewish law and traditions.
Appointed as the Chief Rabbi of the Egyptian Jewish community
Maimonides' reputation for his scholarly wisdom meant that he was frequently called upon to
resolve religious disputes and corresponded with other Jewish authorities in relation to the
deconstruction of difficult halakhic passages. In 1178, when Maimonides was 42, he was
appointed as the Chief Rabbi of the Egyptian Jewish community. This was indeed a vote
enormous of confidence from his Jewish peers since the office of Chief Rabbi was one of the
highest offices in the Jewish world at that time.
Commentary on the Mishnah
Significance of the Commentary on the Mishnah
In his "Commentary on the Mishnah" (Sefer HaMaor) Maimonides provides a comprehensive
commentary oneach of the tractates of the Mishnah. He does this through providing a history of
the Oral Torah and explaining thelink between learning the Torah and putting it into practice. The
Commentary was written in Arabic, the vernacular language of the masses. Later, successive
parts were rendered into Hebrew by various scholars.
The Commentary focused directly on the halakhic decision
In this commentary Maimonides focused directly on the final halakhic decision found within the
rabbinic discourse. This is done clearly and concisely before offering a detailed commentary
explaining the meaning of the text. This method allowed Maimonides to deal directly with the
mishnaic text outside of the convoluted rabbinic discourse.
Thirteen Principles of Faith
Significance of the 13 Principles of Faith
According to Maimonides these principles were the foundations on which Judaism was based.
Today, these principles are accepted as the foundation of many credal statements. These
principles also form the basis of the Shulchan Aruch the authoritative code of Rabbi Yosef Karo,
formulated in the 16 th century and remaining as a text of great significance throughout the
different strands of Judaism today.
The 13 Principles of Faith are as follows:
1. I believe with complete faith that the Creator, blessed be His name, is the Creator and
Guide of all the created beings, and that He alone has made, does make, and will make all
things.
2. I believe with complete faith that the Creator, blessed be His name, is One and Alone; that
there is no oneness in any way like Him; and that He alone is our G-d - was, is and will be.
3. I believe with complete faith that the Creator, blessed be His name, is incorporeal; that He
is free from all anthropomorphic properties; and that He has no likeness at all.
4. I believe with complete faith that the Creator, blessed be His name, is the first and the last.
5. I believe with complete faith that the Creator, blessed be His name, is the only one to whom
it is proper to pray, and that it is inappropriate to pray to anyone else.
6. I believe with complete faith that all the words of the Prophets are true.
7. I believe with complete faith that the prophecy of Moses our teacher, peace unto him, was
true; and that he was the father of the prophets, both of those who preceded and of those
who followed him.
8. I believe with complete faith that the whole Torah which we now possess was given to
Moses, our teacher, peace unto him.
9. I believe with complete faith that this Torah will not be changed, and that there will be no
other Torah given by the Creator, blessed be His name.
10. I believe with complete faith that the Creator, blessed be His name, knows all the deeds
and thoughts of human beings, as it is said "It is He who fashions the hearts of them all, He
who perceives all their actions". (Psalm 33:15)
11. I believe with complete faith that the Creator, blessed be His name, rewards those who
observe His commandments, and punishes those who transgress His commandments.
12. I believe with complete faith in the coming of Mashiach (messiah), and although he may
tarry, nevertheless, I wait every day for him to come.
13. I believe with complete faith that there will be resurrection of the dead at the time when it
will be the will of the Creator, blessed be His name and exalted be His remembrance
forever and ever.
Codification of Jewish law
Sefer HaMitzvot
Positive and negative mitzvot
The Sefer HaMitzvot (The Book of the Commandments) is essentially an introduction to his great
work, the Mishneh Torah. The Sefer HaMitzvot seeks to list the 613 commandments (mitzvot)
found in the Torah. Maimonides divides these 613 mitzvot into two categories: positive mitzvot
and negative mitzvot. Positive mitzvot are commands to perform an act, for example to love
one's neighbour. Negative mitzvot are commands to refrain from doing something, for example do
not murder.
Process of determining the 613 mitzvot
There are 248 positive or affirmative precepts and 365 negative or prohibitory injunctions. But
before Maimonides enumerates these 613 mitzvot, he gives an explanation of how he determined
which commandments were the 613 commandments, remembering that a simple counting of
Biblical mitzvot would yield a much greater number of commandments than 613.
Maimonides sets out fourteen rules by which one comes to include and exclude particular
commandments to form the 613 commandments.
Mishneh Torah
Mishneh Torah
It is generally agreed that Maimonides' greatest contribution to Jewish life was this code of law,
the Mishneh Torah. Maimonides' Mishneh Torah provided an exhaustive topical codification of
the Talmud which facilitated much quicker and easier access to the Jewish precepts. This work
comprised 14 books and was written in Hebrew in a style which was easy to read and understand.
Significance of the Mishneh Torah
It seems that Maimonides' intention in compiling the Mishneh Torah was to provide Jews with a
comprehensible guide to Jewish Law without having to spend long hours studying the Talmud.
By referring to the Torah and his code, Jews should be able to work out how to behave in any
given situation.
Prior to Maimonides there was no systematic presentation of the Jewish law (Torah and Talmud)
thus a Talmudist would need to make an exhaustive study of the entire text in order to explain the
Talmudic perspective on an issue. The Mishneh Torah was the result of ten years of meticulous
study.
Summary of the Contents of the Mishneh Torah
General contents of the Mishneh Torah
In terms of the specific contents of the Mishneh Torah, the first book, the Book of Knowledge
(Sefer HaMada in Hebrew) contains laws concerning belief in God, idolatry, repentance and the
study of Torah. The other thirteen books detail Jewish ritual and civil laws such as blessings,
circumcision, holy days, relationships between males and females, dietary laws and ethics.
Messiah
The conclusion of the Mishneh Torah deals with Maimonides' interpretation of the notion of the
Messiah. Unlike some views of Messiah as the one who would come and make Jews a dominant
people over their enemies, Maimonides saw the coming of the Messiah as a time of peace and
prosperity in which Jews would not have to worry about wars and oppression but would be free to
study the Torah and become familiar with the wisdom of the Law so that they would be worthy of
the life that was to come.
Responsa
Maimonides was a much respected Jewish authority
Maimonides was a much respected authority on Jewish law and religion, even prior to his
appointment as Chief Rabbi of the Egyptian Jewry. As a result many Jewish leaders and
authorities directed queries towards and called upon for his scholarly opinion on matters ranging
from religious law to the general civil issues which affected Jews in that time.
Teshuvot (responsa)
He wrote various Teshuvot (Responsa) in answer to the numerous queries which were directed to
him from Jews from all around the world. These Teshuvot deal with a broad spectrum of issues,
ranging from religio-philosophical problems to matters dealing with Jewish law and to explanations
of complex Torah passages.
Maimonides the Philosopher
Religious rationalist
Following the completion of his momentous work, the Mishneh Torah, Maimonides set about to
write his great philosophical tractate, the Guide for the Perplexed (Moreh Nevuchim). This text
essentially deals with the key doctrines of Judaism from a philosophical standpoint. For example, it
deals with issues such as the nature of God, what it means for God to be omnipotent, free will,
what is evil and what goodness means, justice and divine revelation.
Moreh Nevuchim
Innovative nature of Maimonides' Moreh Nevuchim
Among the Sephardim there had been some previous interest in the secular sciences, however,
Maimonides brought this to a new level with his Guide for the Perplexed. Among the Ashkenazim
there had not been any attempt to study anything beyond the Torah, thus for the Ashkenazim,
Maimonides' approach was radically new.
Significance of the Moreh Nevuchim
Essentially, Maimonides was breaking down the tendency in the Jewish tradition to separate the
sacred and the secular in a way which compartmentalised life by attending to the study of religious
truths on the one hand and the living of life in a secular community on the other.
In doing so, what Maimonides tried to resolve genuine philosophical concerns over some apparent
contradictions in Jewish understanding. Ideas such as the spiritual nature of God and the
anthropomorphic depictions of God in the Tenak were at the centre of these concerns.
Effect of the Moreh Nevuchim
Maimonides succeeded in providing a clear and sound philosophical explanation of these issues.
In doing so he was also able to successfully defend Judaism against philosophical challenges
that the beliefs of Judaism could not be rationally sustained.
Contents of the Guide
In the first part of the Guide, for example, Maimonides deals with the question of
anthropomorphisms (describing God in human terms). He criticised Jews who accepted literally
such Biblical expressions as "the finger of God". Although the Bible described God in human
terms, they were not supposed to be taken literally. According to Maimonides, if taking the Bible
literally contravened reason, then it should not be taken literally. Religious belief should be logical
and open to intellectual debate.
He also felt that one could acquire knowledge of God through the mind and that studying the
Torah helped Jews to attain a greater knowledge of God in the philosophical sense. However, he
also stated that there was a limit to the kind of knowledge of God that a human could attain.
One could know what God was like through God's actions and knowing what God was like meant
that one must then act as God did. For example, one could learn that God was compassionate
and therefore Jews must be compassionate. They must "walk in God's ways".
The Guide is also devoted to providing reasons for the commandments in the Torah which may be
seen as unreasonable such as the dietary laws (kashrut).
The Legacy of Maimonides
It is difficult to overestimate the significance of Maimonides
Maimonides died in Egypt in 1204 but his body was taken to Israel for burial. His grave at Tiberius
remains a place of pilgrimage for Jews. The extent of the influence of Moses Maimonides on the
Jewish tradition can be readily seen through the esteem in which his teaching is held in all strands
of Judaism. In 1984 the Hasidic Rebbe Menachim M. Schneerson proposed a widespread study of
Maimonides' Mishneh Torah in preparation for the 850 th anniversary of the birth of Maimonides.
The Rebbe's call resulted in an overwhelming response of Jews from around the world and across
the spectrum of the Jewish tradition.
The biographers of Maimonides have acclaimed his significance through their coining of the
saying "from Moshe to Moshe there arose none like Moshe", thus giving voice to their belief that
Maimonides stands virtually without peer in the Jewish world in terms of his impact, his
significance and his recognition among Jews.
Maimonides' major contributions
The momentous contribution of Moses Maimonides to Judaism can be briefly summed up thus:
1. Maimonides sought to consolidate Jewish communities in the face of the dual threats of
persecution from Muslim communities and challenges of classical philosophy by advising
Jewish communities on significant areas of controversy and with his literary works.
2. Maimonides wrote the Commentary on the Mishnah and the Mishneh Torah to facilitate the
study of the Torah and Talmud among Jewish communities thus strengthening these
communities.
3. Maimonides' Guide for the Perplexed addressed the relationship between religion and
philosophy to demonstrate that Jewish beliefs had a sound basis in rational thought.
4. Maimonides developed the 13 Principles of the Jewish Faith which would become the basis
for many Jewish credal statements.
Surely therefore, it must be acknowledged that Maimonides' influence is virtually unparalleled in
post biblical times. His influence embraces the great disciplines of religion, science and philosophy
as well as providing Judaism with some its mostly highly regarded reference texts. Not all have
embraced Maimonides' ideas however. Indeed he faced opposition from some of his
contemporaries and continues to evoke criticism today. Yet despite these limitations, the extent of
his impact is clearly remarkable as is summed up in the saying "from Moshe to Moshe there arose
none like Moshe".
Influence of Maimonides on Judaism
Three major works
Maimonides' three major literary works, the Mishneh Torah, the Commentary on the Mishnah,
which includes the 13 Principles of Faith, and the Guide for the Perplexed along with his
leadership of the Jewish community has had a significant impact during his day and beyond.
During his time, Maimonides was able to consolidate Jewish communities in the face of the dual
threats of persecution from Muslim dominance and challenges of classical philosophy.
Maimonides is also influential today as his writings have subsequently become the foundation for
much Jewish teaching. The extent of the effect of his contributions is evident in that he is held in
high acclaim by all strands of Judaism.
Almohades
Moses Maimonides was born in Cordoba in Spain 1135. At his time, Spain was dominated by
Islamic culture and religion and Jews were considered to be second class citizens. The Jewish
people began to be persecuted in Spain in 1148, when Spain was invaded by the fanatical
Almohades. The Maimon family eventually settled in Egypt after fleeing Islamic persecution.
Sephardim
As a Sephardi Jew, Maimonides was educated in both the secular sciences and in Jewish
studies, that is, the Torah and the Talmud. This prolific writer was appointed as the Chief Rabbi of
the Egyptian Jewish community which was one of the highest offices in the Jewish world in those
days. The work of Maimonides in consolidating and strengthening Judaism against Islamic
dominance, as well the revival of classical philosophy needs to be seen in this context.
Codified Talmud
The nature of Maimonides' influence can be seen in three important areas. The first are is his
codification of the Talmud, the Mishneh Torah. The aim of Maimonides' major work was to provide
a topical codification of the Talmud so as to facilitate a much easier access to Jewish precepts.
Prior to this work, in order for a Jew to find out what they should do in any given circumstance,
they would have to undertake a laborious study of the entire text. This is significant because
Judaism is essentially a practical religion, concerned with the day to day practice of halakhic
laws.
Essentially, therefore, the Mishneh Torah is significant because it can be regarded as the first
comprehensive, exhaustive, topical codification of the Talmud. The very fact that it was written
in Hebrew, rather then Arabic, which was the language Maimonides used for most of his works,
gives is an indication of Maimonides' intentions for this work. That is, this great reference work was
to be used not only by Arabic speaking Jews of his era but by Jews in all times. The importance of
the Mishneh Torah as a reference guide is evident in the fact that it was met with almost universal
acclaim across the different strands of Judaism.
Commentary on the Mishnah
The second realm of significant influence for Maimonides came through his Commentary on the
Mishnah which provided a comprehensive commentary on each of the tractates of the Mishnah.
Ultimately, Maimonides intended this work to make Judaism more relevant to the average Jew
living in an Islamic society.
In the Commentary on the Mishnah Maimonides provides a link between learning the Torah and
putting it in practice by providing comprehensive commentary on each of the tractates of the
Mishnah. He wrote in a simple style and explained each mitzvot outside the context of the
Rabbinic discussion and went straight to the halakhic decision. This contribution is significant
because it cuts across the convoluted rabbinic discourse in presenting the final halakhic decision.
13 Principles of Faith
The third significant effect Maimonides had on Judaism was to formulate the 13 Principles of Faith
as contained in the Commentary on the Mishnah. This now forms the basis for credal statements
made by Jews today. They highlight the main features of the Jewish faith, and thus assist in
consolidating Judaism by clarifying its core beliefs.
Moreh Nevuchim
The fourth significant influence for Maimonides is his integration of religion, science and
philosophy primarily through his Guide for the Perplexed. This text sought to rationalise Judaism
in relation to classical philosophy and show that Judaism had a basis in rational thought.
Here he tried to resolve some apparent contradictions in the Jewish religion, which perplexed
the Jewish community and particularly those schooled in Aristotelian thought. In doing so, this
work is helped to preserve faith in Judaism by people who were genuinely perplexed by the
apparent contradictions in Jewish thought. Even more significant is the fact that Maimonides
helped to assure the Jews who were less educated that their religion was one with a sound basis,
so that they would not turn away from Judaism.
The Guide for the Perplexed is mainly concerned with the anthropomorphic depictions of God,
despite the belief about God's incorporeality. He concluded that since this practice of referring to
the hand of God etc cannot be rationally sustained, one should not therefore refer to God that way.
Essentially, Maimonides can be described as a religious rationalist who sought to rationalise
religion in order to save religion from being made irrelevant by rationalist philosophy.
Opposition to Moreh Nevuchim
This work was not however without its opponents. For example, the fact that the integration of
philosophy of religion had never fully been embraced before meant that many regarded it as a
contravention of the practiced wisdom of the sages. But despite opposition to his work, the
extent of his influence in philosophy remains as a profound one.
The significance of his work is upheld by people from many different strands of Judaism. But the
different strands of Judaism place a slightly different emphasis on which parts of Maimonides'
work they value the most. Zionists hold a high regard for Maimonides because Maimonides
declared that it is a mitzvah to take possession of Israel and live in it. Orthodox Jews place a lot of
emphasis on studying the works of Maimonides in religious institutions because it is a guide to
understanding what is required of Jews on a day to day basis. Liberal and Reform Jews on the
other hand dispute some of his Talmudic commentary including a number of the 13 principles of
faith. Nevertheless, Liberal and Reform Jews do hold his philosophical works in high regard.
Torah and Talmud
It can be seen that Maimonides had a very significant effect on Judaism as he consolidated it in
the face of the threat of Islamic dominance and the revival of classical philosophy. He did this
by making the Torah and Talmud more understandable and accessible to the everyday Jew
through his works the Mishneh Torah and the Commentary on the Mishnah. He also made
Judaism relevant in the face of threats from classical philosophy through the Guide for the
Perplexed where he showed that Judaism was grounded in rationalism. The enormous impact
which Maimonides had on Judaism is reflected in the saying "from Moshe to Moshe there arose
none like Moshe".
Glossary
Almohades
Fanatical Muslim sect which conquered Northern Africa as far as Egypt and
Spain during the twelfth century
Ani Maamin
A rendition based on Maimonides’ 13 principles of faith, which forms part of
prayer for Orthodox Jews.
Ashkenazim
Jews settled around European countries such as Germany, Poland, Russia
and Eastern Europe, and historically speak Yiddish.
Commentary on A book written by Maimonides which provides a comprehensive commentary
the Mishnah
on each of the tractates of the Mishnah.
Halakhah
The Hebrew term for “walking’” refers to the collective body of Jewish rabbinic
law, custom and tradition. The halakhah is the legal component of the Talmud,
which is comprised of the rules and laws for living.
Hasidism
A movement within Ultra-Orthodox Judaism which developed in Eastern
Europe during the eighteenth century. Its principal teaching stresses the
notions of joy, love, awe of God and devotion to God.
Kaballah
A body of Jewish mystic teachings, based on an esoteric knowledge of God.
Kashrut
Jewish dietary laws.
Guide for the
Perplexed
One of Maimonides’ major philosophical works where he examines the Jewish
religion from a philosophical standpoint.
Messiah
A term that means the “anointed one” is typically used to refer to the
anticipated saviour and liberator of the Jewish people.
Mishnah
The first and more important recording of the Oral Torah which was finalised in
written form around 200 CE. The Mishnah contained expositions and
interpretations of legal sections of the books of Exodus, Leviticus, Numbers
and Deuteronomy.
Mishneh Torah
Code of Jewish law by Moses Maimonides that is commonly regarded as his
most important work.
Negative mitzvot Commands to refrain from doing something.
Neoplatonism
A school of philosophical thought developed by Plotinus in the third century
CE. It is based on the teachings of Plato, mysticism and Judaeo-Christian
concepts. It teaches of the existence of a transcendent One, from which all
aspects of creation emanate from.
Oral Torah
The interpretation and application of the Torah to changing circumstances over
successive generations passed on by word of mouth from generation to
generation. This ensured that the principles of the Torah could be applied to
each new generation. When the Oral Torah came to be written down, it formed
the Talmud.
Positive mitzvot Commandments requiring the performance of a positive, affirmative act.
Prime Mover
In Aristotelian philosophy, the prime mover refers to a being that is self moved,
and consequently is the source of and cause of all motion.
Shulchan Aruch A code of law developed by Rabbi Yosef Karo in the 16 th century, that is often
considered as the authoritative code of Jewish law.
Sephardim
Refers to a descendant of, or the group of Jews that lived in Medieval Spain
and Portugal. The Sephardim Jew are often contrasted with the Ashkenazi
Jews of central and northern Europe.
Talmud
The word “Talmud” is an Aramaic term which means learning. The Talmud is
an enormous volume of important literature for Jewish life. It contains
compilations of the law with detailed elucidations from the wisdom of the
Rabbis. It also contains history, stories and theological reflection.
Torah
The Hebrew word meaning ‘law’ or ‘teaching’ refers to the first and most
significant section of the Hebrew Bible. The Torah contains 5 books which are
variously known as the books of the law, the books of Moses and the
Pentateuch. It is also custom at times to use the term ‘Torah’ to refer generally
to the whole Hebrew bible.
Yigdal
A poetic rendition based on Maimonides’ 13 principles of faith, which forms
part of prayer for Orthodox Jews.
Zionism
Political movement and philosophy which is aimed at achieving the
establishment of a Jewish home state in Israel. The land of Israel is important
because the Jewish kingdom and nation grew out of the land of Israel,
originally known as Canaan.
Summary Points
Students learn about:
The contribution to Judaism of ONE significant person OR school of thought:


Moses Maimonides
The effect of that person OR school of thought on Judaism
Students learn to:
Explain the contribution of ONE significant person OR school of thought to the development and
expression of Judaism:

Moses Maimonides
Social and Cultural Background and Influences





Islamic world - Judaism under threat.
Jews regarded as second class citizens.
Sephardi Jew - educated in science and philosophy as well as Torah.
Time of rediscovery of classical learning - Greek philosophy - Plato and Aristotle.
Strongly religious age.
Message/Teaching










Commentary on the Mishnah - explained the meaning of each Mishnah in a simple,
systematic and ordered way.
The Commentary on the Mishnah explained the link between learning Torah and putting it
into practice.
Within this Commentary Maimonides formulated the thirteen principles of faith which is
recognised as a creed for Judaism.
Commentary on the Mishnah was written in Arabic - easily accessible to Jews living in
Muslim areas.
Mishneh Torah - code of Jewish law - fourteen books written in Hebrew - in a style easily
read and understood.
The Mishneh Torah, is a comprehensive guide to Jewish law without the need for study of
Talmud.
Does not include debate, discussion, minority opinion etc as found in Talmud.
Many Jews felt it would lead to people no longer studying Talmud.
Mishneh Torah contained - Book of Knowledge - concerning belief in God, idolatry,
repentance and the study of Torah. Other 13 books detail Jewish ritual and civil laws e.g.
blessings, circumcision, holy days, relationships, dietary laws and ethics.
Conclusion of Mishneh Torah deals with interpretation of the notion of messiah (Mashiah).
Maimonides saw coming of messiah as a time of peace and prosperity free from wars and
oppression - free to study Torah in preparation for the life to come.









Guide of the Perplexed (Moreh Nevuchim) - philosophical work attempting to reconcile the
Jewish concept of God with the Aristotelian view of God.
Deals with anthropomorphisms - Maimonides concluded that God should not be taken
literally as described eg. Hand of god.
Maimonides argued in the Guide for the Perplexed that if taking the bible literally
contravened reason then it should not be taken literally.
In the Guide for the Perplexed Maimonides puts forward the position that religious belief
should be logical and open to intellectual debate.
In the Guide for the Perplexed Maimonides concludes that it is possible to acquire
knowledge of God through the mind.
Studying Torah helped to attain a greater knowledge of God in the philosophical sense.
However, there is also a limit to knowledge of God that a person could attain.
Third part of Guide of the Perplexed deals with providing reasons for the mitzvot which may
be seen as unreasonable.
Guide - extremely difficult work - written in Arabic - intended for students of Aristotelian
philosophy who were confused by apparent contradictions between philosophy and the
Jewish religion.
Chronology
1138 - Maimonides is born in Cordoba, Spain.
1148 - Almohades invade Spain, and the Maimon family chose to leave Spain as a consequence
of the capture of Cordoba. They embark on an eleven year sojourn through Southern Spain and
Northern Africa.
1158 - Maimonides begins to write the Commentary on the Mishnah.
1166 - Maimon family settles in Alexandria, Egypt.
1166 - Maimonides' father passes away.
1165 - Maimonides finishes the Commentary on the Mishnah.
1167 - Maimonides begins to write the Sefer HaMitzvot and Mishneh Torah.
1171 - Maimonides' brother David drowns in a shipwreck.
1171 - Maimonides decides to settle in Fostad, Egypt.
1177 - Maimonides is appointed as the Chief Rabbi of the Egyptian Jewry.
1177 - Maimonides finishes his 'magnum opus', the Mishneh Torah.
1186 - Maimonides finishes writing the Guide for the Perplexed.
1204 - Maimonides passes away. His final resting place was the holy place of Tiberias.
Students learn about:
The contribution to Judaism of ONE significant person OR school of thought:


Moses Maimonides
The effect of that person OR school of thought on Judaism
Students learn to:
Analyse the impact of this person OR school of thought on Judaism
Influence/Significance















Maimonides' contribution stands virtually without peer in the Jewish world.
Maimonides' work is acclaimed by all strands of the Jewish tradition.
Maimonides work is highly regarded among the Hasidism because Maimonides was one of
the first to incorporate the mystical teachings of the Kaballah.
Zionists have a high regard for Maimonides because he declared that it is a mitzvah to take
possession of Israel and to live in it.
Orthodox Jews closely study the work of Maimonides in yeshivot all around the world.
Liberal and Reform Jews have a high regard for the philosophical works of Maimonides.
Commentary on the Mishnah made Jewish law easily accessible without large amounts of
study of Talmud.
The thirteen principles of faith - Jewish creed is still used and found in most Jewish prayer
books.
Established first code of Jewish law - Mishneh Torah which enabled Jews to know how to
act in a given situation without reference to the Talmud.
Maimonides code was the basis for the 16th century code of law - Skulkhan Aruch by
Joseph Karo, on which modern Rabbis base their legal decisions.
Maimonides made Judaism relevant to Jews living in an Islamic world- ensuring the
continuance of traditional Judaism when it was under threat of being lost to Islam.
He reconciled biblical Judaism with philosophy through his "Guide of the Perplexed".
Showed that faith and reason were compatible and encouraged Jews to base their faith on
reason.
Enabled Judaism to withstand the threat from philosophy by showing that it could be open
to intellectual debate and scrutiny.
Provided leadership to scattered communities of the Jewish Diaspora at a time when they
were being threatened by both Islam and the re-emergence of Greek philosophy.