855:, 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.
609:. 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:
49:
449:
674:: "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."
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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.
571:: "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
632:
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563:, 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
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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.
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1051:. 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
818:
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
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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
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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
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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
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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
379:
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
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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
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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
438:
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.
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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
920:, 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
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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
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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
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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,
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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
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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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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
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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.
582:: 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
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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.
324:, 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
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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
700:, 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.
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476:", 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
905:
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.
422:. 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.
380:
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
375:"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."
551:, 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."
924:. 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.
1848:, 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.
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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.
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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
567:. 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
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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
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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
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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.
2016:
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".
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The part ends (Chapters 73–76) with Maimonides' protracted exposition and criticism of a number of principles and methods identified with the schools of
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575:(Intelligence) from which the spheres derived their existence and motion and thus became the source of the existence of the entire universe."
191:
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in southern France. This Hebrew edition has been used for many centuries. A new, modern edition of this translation was published in 2019 by
521:, 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.
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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:
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at Oxford University, England, there are at least fifteen incomplete copies and fragments of the original Arabic text, all described by
2021:
2004:
1949:
1909:
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in 1992. Another manuscript, copied in 1396 on vellum and written in Spanish cursive script, but discovered in Yemen by bibliophile,
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of divine attributes as homonymous or figurative. The first chapter explains the Genesis 1 description of Adam the first as in the "
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Several decades after Maimonides' death, a Muslim philosopher by the name of Muhammad ibn Abi-Bakr Al-Tabrizi wrote a commentary in
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as founded not on a basis of positive facts, but on mere fiction ... Maimonides criticizes especially the tenth proposition of the
488:, whereby its usage when referring to a physical entity is completely different from when referring to God. This was done by close
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Those who upheld a radical interpretation of the secrets of the Guide, from Joseph Caspi and Moses Narboni in the 14th century to
48:
2296:
1514:
Philippe Bobichon, "Citations et traductions du Guide des égarés dans le Pugio fidei de Ramon Martí (Barcelone, xiiie siècle)",
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was published in 2024. This edition attempts to highlight the conversational, emotionally resonant tone of the original text.
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1689:
1662:
1539:
1307:
213:
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1083:); it is defective in the beginning and at the end. Hebrew translations of the Arabic texts, made by Samuel ibn Tibbon and
681:, the 613 laws contained within the five books of Moses. Maimonides divides these laws into 14 sections—the same as in his
367:(Classical Arabic using the Hebrew alphabet). It was first translated in 1204 into Hebrew by a contemporary of Maimonides,
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1113:
161:
2184:
877:
852:
2214:
1904:
in "Divine Omniscience and Omnipotence in Medieval Philosophy" Ed. T. Rudavsky, 1985, D. Reidel Publishing Company.
902:
A French translation accompanied the first critical edition, published by Salomon Munk in three volumes from 1856 (
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While many Jewish communities revered Maimonides' work and viewed it as a triumph, others deemed many of its ideas
468:
The part begins with Maimonides' thesis of the unity, omnipresence, and incorporeality of God, explaining biblical
305:, the son of Rabbi Judah, and is the main source of Maimonides' philosophical views, as opposed to his opinions on
590:, having been conceived at least eight hundred years before Maimonides. Maimonides' immediate source was probably
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31:
35:
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2158:
1632:
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Unrestrained anthropomorphism and perception of positive attributes is seen as a transgression as serious as
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present in unlearned Jews who then assume God to be corporeal (or even possessing positive characteristics).
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and other Jewish texts can lead to heresy and the transgressions considered the most serious by Maimonides.
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954:
917:
865:
754:. Due to The Guide's influence on Western Christian thought, it has been regarded as a "Jewish-scholastic
264:
238:
100:
54:
1846:
Ohel Dawid – Descriptive Catalogue of the Hebrew and Samaritan Manuscripts in the Sassoon Library, London
1383:
The Anatomy of Figuration: Maimonides’ Exegesis of Natural Convulsions in Apocalyptic Texts (Guide II.29)
1841:
1597:
Ravitzky, Aviezer (1981). "Samuel Ibn Tibbon and the Esoteric Character of the Guide of the Perplexed".
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1220:
1080:
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958:
598:. This leads into a brief exposition of Creation as outlined in Genesis and theories about the possible
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This leads to Maimonides' notion that God cannot be described in any positive terms, but rather only in
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1787:(in Hungarian). Translated by Klein, Mór. Nagybecskerek: press of Ferenc Pál Pleitz and Zsigmond Jokly.
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A novel point is that Maimonides connects natural forces and heavenly spheres with the concept of an
30:
This article is about the 12th-century book by Maimonides. For the 1977 book by E.F. Schumacher, see
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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
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Writings of Maimonides; manuscripts and early print editions. Jewish National and University Library
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manuscripts (cod. 18 and 211) have also the original Arabic texts, as do various manuscripts of the
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Translations exist also in Yiddish, French, Polish, Spanish, German, Italian, Russian, and Chinese.
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of Ceuta. Maimonides praises his student's sharp comprehension and eagerness to acquire knowledge.
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2085:
2081:
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1479:
1338:
981:
884:. Another translation, which most scholars see as inferior, though more user-friendly, was that of
881:
731:, known as the RaBad) objected to Maimonides' raising the notion of the incorporeality of God as a
1916:
Biblical Miracles and the Universality of Natural Laws: Maimonides' Three Methods of Harmonization
1444: 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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766:. It was also read and commented on in Islamic circles, and remains in print in Arab countries.
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2017:
2000:
1959:
1945:
1927:
1919:
1905:
1861:
1758:
1685:
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Frank, Daniel H.; Maimonides, Moses; Williams, Thomas; Guttmann, Julius; Rabin, Chaim (1996).
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667:
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with Rabbinical Jewish theology by finding rational explanations for many events in the text.
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1860:, by Moses Maimonides, M. Friedländer (ed.), 2nd edition, New York 1956, (Preface) p. xxviii
1554:المقدمات الخمس و العشرون في اثبات وجود الله و وحدانيته و تنزيهه من ان يكون جسما أو قوة في جسم
1973:
1937:
1651:
1606:
1585:
1312:. Translated by M. Friedländer (2nd ed.). London: George Routledge and Sons. p. 2.
1207:
1056:
697:
663:
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469:
431:
294:
172:
73:
2253:
The Guide: An Explanatory Commentary on Each Chapter of Maimonides' Guide of The Perplexed
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1757:(in Hebrew). Vol. 1. Translated by Gershuni, Hillel. Kedumim: Mishneh Torah Project.
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1084:
1036:
950:
885:
869:
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685:. However, he departs from traditional Rabbinic explanations in favour of a more physical/
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415:
411:
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275:
255:
229:
135:
2126:
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according to the words, 'The secret of the Lord is with them that fear Him (Psalm 25:14)'
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2237:
1815:
Tahan, Ilana (2008). "The Hebrew Collection of the British Library: Past and Present".
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1211:
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translated it to Hungarian and published it in multiple volumes between 1878 and 1890.
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refers in his writings to "Rabbi Moses", and shows considerable familiarity with the
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682:
595:
537:
457:
407:
62:
1679:
1053:
Descriptive Catalogue of the Hebrew and Samaritan Manuscripts in the Sassoon Library
976:, 1977. A new modern Hebrew translation has been written by Prof. Michael Schwartz,
631:
439:
All of them that are written down will reach you where you are, one after the other.
939:
848:
533:
473:
364:
1586:
Interpreting Maimonides: Studies in Methodology, Metaphysics, and Moral Philosophy
735:, claiming that great and wise men of previous generations held a different view.
1989:
2220:
Approaching the Guide: Penetrating Rambam's Moreh Nevuchim, Rabbi Jonathan Blass
2163:
2009:
1958:
The Torah U-Madda Journal, Volume 7, 1997, Yeshiva University, pp. 88–104.
1138:
1087:, albeit independently of each other, abound in university and state libraries.
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659:
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325:
2043:(#217) Joel edition with Arabic text per Munk (public domain, free download in
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1411:
See the entry "Maimonidean Controversy, under Maimonides, in volume 11 of the
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1044:
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proofs for it been conclusive—provoked the indignation of his coreligionists.
686:
666:) as well as other aspects traditionally attached to God in theology, such as
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homonyms, employed in some instances figuratively and in others homonymously.”
371:. The work is divided into three parts. According to Maimonides, he wrote the
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279:
202:
17:
2199:
1006:
977:
973:
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542:
461:
1918:
The Journal of Jewish Thought and Philosophy Vol.8, pp. 25–52, 1998.
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Weaning Away from Idolatry: Maimonides on the Purpose of Ritual Sacrifices
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2148:
1128:
647:
606:
591:
518:
430:
The book begins with a letter from Maimonides to his dear student, Rabbi
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399:
321:
313:
1828:
1161: This article incorporates text from a publication now in the
984:'s departments of Jewish philosophy and Arabic language and literature.
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1977:
1727:"תרגום חדש למורה נבוכים: לפרש את הרמב"ם לפי דרכו, לא להוציא אותו מדעתו"
485:
363:
was originally written sometime between 1185 and 1190 by Maimonides in
329:
306:
1902:
Providence, Divine Omniscience and Possibility: The Case of Maimonides
988:
published another Hebrew edition between 2018 and 2021, translated by
689:
approach by explaining the purpose of the commandments (especially of
605:
The second major part of the part is the discussion of the concept of
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690:
594:, who may in turn have been influenced by the very similar scheme in
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419:
344:, with some communities limiting its study or banning it altogether.
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may be assumed that other things coexisted with Him from eternity."
1653:
Monologion; and, Proslogion: with the replies of Gaunilo and Anselm
1281:
712:. The Guide was often banned and, in some occasions, even burned.
2256:
by Scott Michael Alexander (covers all of Book I, currently)
2115:
1028:
893:
Rabbi Mossei Aegyptii Dux seu Director dubitantium aut perplexorum
781:
732:
630:
619:
579:
526:
447:
351:
301:. It was sent originally, part after part, to his student, Rabbi
1502:
Scholasticism: Personalities and Problems of Medieval Philosophy
587:
693:) as intending to help wean the Israelites away from idolatry.
2224:
Three series of video/audio shiurim on select sections of the
2044:
1970:
Reading Rambam: Approaches to the Interpretation of Maimonides
654:(for which people are considered to be responsible because of
337:
328:
cited, commented on, or criticized Maimonides' views." Within
312:
Since many of the philosophical concepts, such as his view of
618:
Maimonides outlines 11 levels of prophecy, with that of
1985:
Rabbi Yosef Qafih's Modern Medieval Translation of the Guide
1079:), under the category Ms. Or. Qu., 579 (105 in Catalogue of
2065:"دلالة الحائرين" Edited and Transliterated by Hussein Attai
934:
The most popular English translation is the two-volume set
677:
Maimonides then explains his views on the reasons for the
340:
communities requesting copies of the manuscript, but also
173:
61:, written in Standard Arabic with Hebrew script, from the
742:
The Guide had great influence in Christian thought, both
1023:
The earliest complete Judeo-Arabic copy of Maimonides'
876:) was written in 1204 by a contemporary of Maimonides,
1895:
Rambam: Readings in the Philosophy of Moses Maimonides
1455:"Moses ben Maimon (RaMBaM; usually called Maimonides)"
1172:"MOSES BEN MAIMON (RaMBaM; usually called MAIMONIDES)"
2014:
The Literary Character of the Guide for the Perplexed
758:" It was massively used in—and disseminated through—
269:
243:
650:aspects of the universe. Maimonides deals with the
208:
183:
171:
159:
151:
141:
131:
116:
106:
96:
79:
69:
1650:
1990:Maimonides' Guide of the Perplexed in Translation
864:The original version of the Guide was written in
559:The second part begins with 26 propositions from
1043:, was formerly housed at the Sassoon Library in
931:in 1952, also published in an abridged edition.
418:—these being the two main mystical texts in the
789:By Maimonides' own design, most readers of the
611:
494:
436:
377:
2215:Moreh Nevukhim Archives, Rabbi Gidon Rothstein
1956:Maimonides' Allegiances to Science and Judaism
1890:. University of Chicago Press, 1990 0226259420
1817:European Judaism: A Journal for the New Europe
1633:"Teach It To Me – The Guide for the Perplexed"
1047:, England, but has since been acquired by the
964:A modern translation to Hebrew was written by
715:In particular, the adversaries of Maimonides'
1301:
1299:
452:A page from a 14th-century manuscript of the
27:Philosophical work by Maimonides (c. 1190 CE)
8:
2149:Friedländer translation at Project Gutenberg
903:
614:many similar figurative expressions (II.29).
249:
189:
83:
41:
1883:, University of Notre Dame Press 0268013675
1881:Maimonides: A Collection of Critical Essays
927:Another translation to English was made by
912:The first complete English translation was
897:Agostino Giustiniani/Augustinus Justinianus
1567:
942:, with an extensive introductory essay by
47:
40:
34:. For the 2001 novel by Gilad Atzmon, see
2116:Collection of Various Works by Maimonides
1358:of M. Friedländer's translation, 1919 ed.
658:), trials and tests (especially those of
388:Also, he made a systematic exposition on
1684:. Chicago: University of Chicago Press.
1185:
949:A new English translation published by
891:A first complete translation in Latin (
646:This is followed by an analysis of the
2287:Jewish philosophical and ethical texts
2210:Summary of the Guide for the Perplexed
1972:, Jewish History, Vol.5(2) Fall 1991.
1580:
1578:
1576:
540:, including the argument for creation
456:. The figure seated on the chair with
2154:Friedlander translation at Wikisource
7:
2137:Steinberg - The Revised New English
1327:
1325:
1323:
1321:
1319:
1231:at the Jewish Virtual Library; also
727:Likewise, some (most famously Rabbi
2078:Ibn Tibbon Translation (PDF) Part 1
1035:and added to the collection of the
259:
250:
233:
1706:"Hebrew translation – מורה נבוכים"
1681:The Guide of the Perplexed, Vol. 1
1271:Second Edition, Volume 13, p. 388.
25:
2247:Yahoo Maimonides Discussion Group
2242:On Book III (Divine Commandments)
1944:, Oxford University Press, 1986.
1657:. Indianapolis: Hackett Pub. Co.
1475:"Abraham ben David of Posquieres"
1453:; et al., eds. (1901–1906).
1194:"Cairo Genizah : Philosophy"
1170:; et al., eds. (1901–1906).
414:and the chariot passage from the
336:became widely popular, with many
2168:
1942:Dogma in Medieval Jewish Thought
1463:. New York: Funk & Wagnalls.
1439:
1419:Dogma in Medieval Jewish Thought
1180:. New York: Funk & Wagnalls.
1156:
1097:
2118:in Hebrew from the 14th-century
1551:Al-Tabrizi, Maimonides (1949).
1332:Jacobs, Joseph; Broydé, Isaac.
1065:Catalogue of Hebrew Manuscripts
2196:Russian full text of Part One
2108:recorded lectures in Hebrew, (
1897:, Gee Bee Tee, 1985 0670589640
1750:(2018). Makbili, Yohai (ed.).
1:
2234:On Book I (Negative Theology)
1371:. pp. Part 2, Chapter 6.
316:and the relationship between
122:
2164:Friedlander translation HTML
1282:"The Guide to the Perplexed"
1114:David ibn Merwan al-Mukkamas
42:The Guide for the Perplexed
2178:public domain audiobook at
2175:The Guide for the Perplexed
2159:Friedlander translation PDF
1858:The Guide for the Perplexed
1504:. McGraw-Hill. p. 105.
914:The Guide for the Perplexed
878:Samuel ben Judah ibn Tibbon
853:Samuel ben Judah ibn Tibbon
823:Marvin Fox writes further:
696:Having culminated with the
361:The Guide for the Perplexed
270:
244:
225:The Guide for the Perplexed
214:The Guide for the Perplexed
2318:
1557:. Cairo, Egypt: Al-Khanji.
1381:Buck, Christopher (1990).
1235:wrote a commentary on the
1031:in 1380, was found in the
1005:(1842–1915), the rabbi of
936:The Guide of the Perplexed
895:) was printed in Paris by
29:
1992:(2019), pp. 257–278.
1611:10.1017/S0364009400000568
1518:, 22 | 2019, pp. 183–242
1350:. See also, Maimonides,
303:Joseph ben Judah of Ceuta
193:
190:
143:Published in English
86:
46:
32:A Guide for the Perplexed
1754:
1417:, Keter Publishing, and
1385:. University of Calgary.
1352:Guide for the Perplexed,
356:Cover of a print version
282:. It seeks to reconcile
36:A Guide to the Perplexed
2297:Judeo-Arabic literature
2200:trans. Michael Shneider
2139:Guide for the Perplexed
1888:Interpreting Maimonides
1460:The Jewish Encyclopedia
1369:Guide for the Perplexed
1309:Guide for the Perplexed
1284:. World Digital Library
1177:The Jewish Encyclopedia
1025:Guide for the Perplexed
561:Aristotle's metaphysics
511:The Jewish Encyclopedia
382:Guide for the Perplexed
2096:trans. Michael Schwarz
1784:A tévelygők útmutatója
1500:Josef, Pieper (1960).
1073:Bibliothèque Nationale
904:
857:
830:
821:
809:
800:
786:
635:
616:
503:
465:
441:
386:
357:
84:
2282:Censorship in Judaism
2238:On Book II (Creation)
1879:Joseph A. Buijs, Ed.
1842:David Solomon Sassoon
1678:Shlomo Pines (1963).
1414:Encyclopaedia Judaica
1394:Reuven Chaim Klein, "
1250:Encyclopaedia Judaica
1081:Moritz Steinschneider
1049:University of Toronto
1041:David Solomon Sassoon
986:Mishneh Torah Project
959:Vanderbilt University
946:, published in 1963.
841:
825:
816:
804:
796:
785:
662:and the story of the
634:
451:
355:
1999:, Thomson Wadsworth
1982:Y. Tzvi Langermann,
1421:by Menachem Kellner.
1077:Berlin State Library
1033:India Office Library
955:Phillip I. Lieberman
872:translation (titled
584:Gnostic Christianity
507:negative conceptions
2292:Works by Maimonides
2230:Rabbi Meir Triebitz
2091:trans. Joseph Kafih
1480:Jewish Encyclopedia
1339:Jewish Encyclopedia
1306:Maimonides (1910).
982:Tel Aviv University
918:Michael Friedländer
882:Feldheim Publishers
525:not yet learned in
342:quite controversial
80:Original title
43:
2133:English full text
1978:10.1007/BF01668933
1532:Dalalat al-Ha'reen
1430:Part 2, chapter 25
1334:"Moses ben Maimon"
1256:"Moses Maimonides"
1134:Mario Javier Saban
978:professor emeritus
922:Dover Publications
814:comments on this:
787:
636:
466:
426:The opening letter
395:Merkabah mysticism
358:
289:It was written in
245:Dalālat al-ḥā'irīn
59:Dalālat al-ḥā'irīn
1995:Charles Manekin.
1968:Menachem Kellner
1954:Menachem Kellner
1764:978-965-7743-05-8
1124:Jewish philosophy
1105:Philosophy portal
970:Mossad Harav Kook
968:and published by
729:Abraham ben David
460:is thought to be
369:Samuel ibn Tibbon
268:
242:
221:
220:
132:Publication place
111:Jewish philosophy
16:(Redirected from
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2123:Latin full text
1938:Menachem Kellner
1893:Lenn E. Goodman
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1057:Bodleian Library
1004:
938:, translated by
908:
874:Moreh HaNevukhim
837:Aviezer Ravitzky
664:Binding of Isaac
600:end of the world
565:Heavenly Spheres
490:textual analysis
470:anthropomorphism
432:Joseph ben Judah
400:Jewish mysticism
390:Maaseh Bereishit
295:Classical Arabic
273:
271:Moreh HaNevukhim
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1085:Yehuda Alharizi
1037:British Library
1021:
998:
990:Hillel Gershuni
951:Lenn E. Goodman
886:Judah al-Harizi
862:
780:
774:Cairo in 1949.
752:Meister Eckhart
706:
652:problem of evil
629:
557:
555:The second part
446:
428:
416:Book of Ezekiel
412:Book of Genesis
350:
299:Hebrew alphabet
293:, a dialect of
284:Aristotelianism
276:Jewish theology
274:) is a work of
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2059:transliterated
2057:Original text
2055:
2054:
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2041:Seforim Online
2029:
2028:External links
2026:
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2022:978-0226227887
2007:
2005:978-0534583835
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1061:Adolf Neubauer
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833:preparation."
794:introduction:
779:
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744:Thomas Aquinas
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627:The third part
625:
596:Isma'ili Islam
556:
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498:Moreh Nevukhim
458:Stars of David
445:
444:The first part
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402:regarding the
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251:דלאלת אלחאירין
234:دلالة الحائرين
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1584:Marvin Fox,
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2206:Discussion
2010:Leo Strauss
1729:(in Hebrew)
1708:(in Hebrew)
1570:, p. 3
1402:12(5), 363.
1139:Nachmanides
1019:Manuscripts
999: [
966:Yosef Qafih
944:Leo Strauss
929:Chaim Rabin
845:Leo Strauss
764:Pugio Fidei
760:Ramon Martí
748:Duns Scotus
679:613 mitzvot
672:omniscience
623:described.
569:Prime Mover
398:, works of
326:Middle Ages
209:Translation
126: 1190
2266:Categories
2074:full text
2061:to Arabic
2037:full text
1866:0486203514
1779:Maimonides
1748:Maimonides
1733:2021-05-10
1712:2021-05-10
1691:0226502309
1664:0872203247
1599:AJS Review
1540:1617190497
1486:2007-10-11
1345:2007-10-11
1288:22 January
1266:2007-10-11
1226:2007-10-10
1151:References
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812:Marvin Fox
691:sacrifices
668:providence
318:philosophy
307:Jewish law
297:using the
280:Maimonides
203:Wikisource
201:at Hebrew
155:Manuscript
2191:Lopiansky
2187:from Rav
2033:Original
1964:1050-4745
1932:1477-285X
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1400:Religions
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710:heretical
704:Reception
687:pragmatic
656:free will
543:ex nihilo
462:Aristotle
410:from the
265:romanized
239:romanized
57:draft of
55:autograph
2180:LibriVox
1934:(online)
1926:(print)
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1091:See also
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607:prophecy
592:Avicenna
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348:Contents
322:religion
314:theodicy
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2185:Shiurim
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