Joseph ben Aba-mari b. Joseph, of Caspi (Argentière), wrote three Commentaries on the Moreh. The first is contained in a Munich MS. (No. 263); and seems to have been recast by the author, and divided into two separate Commentaries: ʻAmmude Kesef, and Maskiyot Kesef. The former was to contain plain and ordinary explanation, whilst profound and mysterious matter was reserved for the second (Steinschn. Cat.). In II., chap. xlviii., Caspi finds fault with Maimonides that he does not place the book of Job among the highest class of inspired writings, “its author being undoubtedly Moses.” These Commentaries have been edited by T. Werblumer (Frankfort-a.-M., 1848). R. Kirchheim added a Hebrew introduction discussing the character of these commentaries, and describing the manuscripts from which these were copied; a Biography of the author is added in German.
Joseph Giqatilia wrote notes on the Moreh, printed with “Questions of Shaul ha-kohen” (Venice, 1574. MS. Bodl. 1911, 3).
Joseph b. Isaac ha-Levi’s Gib’at ha-Moreh is a short Commentary on portions of the Moreh, with notes by R. Yom-ṭob Heller, the author of Tosafot Yom-tob (Prag., 1612). [[xxxiv]]
Isaac Satanov wrote a commentary on Parts II. and III. of the Moreh (see Maimon Solomon p. xxi.).
Isaac ben Shem-ṭob ibn Shem-ṭob wrote a lengthy Commentary on the Moreh, Part I. (MS. Brit. Mus. Or. 1388). The object of the Commentary is to show that there is no contradiction between Maimonides and the Divine Law. He praises Maimonides as a true believer in Creatio ex nihilo, whilst Ibn Ezra and Gersonides assumed a prima materia (Yoẓer, ḳadosh). Nachmanides is called ha-ḥasid ha-gadol, but is nevertheless blamed, together with Narboni and Zeraḥyah ha-Levi, for criticising Maimonides, instead of trying to explain startling utterances even in “a forced way” (bederek raḥok); and Narboni, “in spite of his wisdom, frequently misunderstood the Moreh.” At the end of each chapter a résumé (derush) of the contents of the chapter is given, and the lesson to be derived from it. The MS. is incomplete, chaps, xlvi.–xlviii. are missing.
Kaufmann, D., in his Geschichte der Attributenlehre, translated Part I. chap, l.–lxiii. into German, and added critical and explanatory notes.
Kalonymos wrote a kind of introduction to the Moreh (Mesharet Mosheh), in which he especially discusses the theory of Maimonides on Providence.
Leibnitz made extracts from Buxtorf’s Latin version of the Moreh, and added his own remarks. Observationes ad R. Mosen Maimoniden (Foucher de Careil. C.A., La Philosophie Juive, 1861).
Levin, M., wrote Allon-moreh as a kind of introduction to his retranslation of Tibbon’s Hebrew version into the language of the Mishnah.
Maimon, Solomon, is the author of Gib’at ha-moreh, a lengthy commentary on Book I. (Berlin, 1791). The author is fond of expatiating on topics of modern philosophy. In the introduction he gives a short history of philosophy. The commentary on Books II. and III. was written by Isaac Satanov.