[The Author’s Introduction. The Twenty-Six Propositions employed by the Philosophers to prove the Existence of God] 145

CHAPTER.
I [Philosophical proofs for the Existence, Incorporeality, and Unity of the First Cause] 149
II [On the Existence of Intelligences or purely Spiritual Beings] 154
III [The Author adopts the Theory of Aristotle as least open to Objections] 156
IV [The Spheres and the Causes of their Motion] 156
V [Agreement of the Aristotelian Theory with the Teaching of Scripture] 159
VI [What is meant by the Scriptural Term “Angels”] 160
VII [The Homonymity of the term “Angel”] 162
VIII [On the Music of the Spheres] 163
IX [On the Number of the Heavenly Spheres] 163
X [The Influence of the Spheres upon the Earth manifests itself in four different ways] 164
XI [The Theory of Eccentricity Preferable to that of Epicycles] 166
XII [On the Nature of the Divine Influence and that of the Spheres] 168
XIII [Three Different Theories about the Beginning of the Universe] [[xi]] 171
XIV [Seven Methods by which the Philosophers sought to prove the Eternity of the Universe] 174
XV [Aristotle does not scientifically demonstrate his Theory] 176
XVI [The Author refutes all Objections to Creatio ex nihilo] 178
XVII [The Laws of Nature apply to Things Created, but do not regulate the Creative Act which produces them] 178
XVIII [Examinations of the Proofs of Philosophers for the Eternity of the Universe] 181
XIX [Design in Nature] 184
XX [The Opinion of Aristotle as regards Design in Nature] 189
XXI [Explanation of the Aristotelian Theory that the Universe is the necessary Result of the First Cause] 190
XXII [Objections to the Theory of the Eternity of the Universe] 192
XXIII [The Theory of Creatio ex nihilo is preferable to that of the Eternity of the Universe] 195
XXIV [Difficulty of Comprehending the Nature and the Motion of the Spheres according to the Theory of Aristotle] 196
XXV [The Theory of Creation is adopted because of its own Superiority, the Proofs based on Scripture being Inconclusive] 199
XXVI [Examination of a passage from Pirḳe di-Rabbi Eliezer in reference to Creation] 200
XXVII [The Theory of a Future Destruction of the Universe is not part of the Religious Belief taught in the Bible] 201
XXVIII [Scriptural Teaching is in favour of the Indestructibility of the Universe] 202
XXIX [Explanation of Scriptural Phrases implying the Destruction of Heaven and Earth] 204
XXX [Philosophical Interpretation of Genesis i.-iv.] 212
XXXI [The Institution of the Sabbath serves (1) to Teach the Theory of Creation, and (2) to promote Man’s Welfare] 218
XXXII [Three Theories concerning Prophecy] 219
XXXIII [The Difference between Moses and the other Israelites as regards the Revelation on Mount Sinai] 221
XXXIV [Explanation of Exodus xxiii. 20] 223
XXXV [The Difference between Moses and the other Prophets as regards the Miracles wrought by them] 223
XXXVI [On the Mental, Physical and Moral Faculties of the Prophets] 225
XXXVII [On the Divine Influence upon Man’s Imaginative and Mental Faculties through the Active Intellect] 227
XXXVIII [Courage and Intuition reach the highest degree of Perfection in Prophets] 229
XXXIX [Moses was the fittest Prophet to Receive and Promulgate the Immutable Law, which succeeding Prophets merely Taught and Expounded] 231
XL [The Test of True Prophecy] 232
XLI [What is Meant by “Vision”] 234
XLII [Prophets Received Direct Communication only in Dreams or Visions] 236
XLIII [On the Allegories of the Prophets] 238
XLIV [On the Different Modes in which Prophets Receive Divine Messages] 240
XLV [The Various Classes of Prophets] 241
XLVI [The Allegorical Acts of Prophets formed Parts of Prophetic Visions] 245
XLVII [On the Figurative Style of the Prophetic Writings] 247
XLVIII [Scripture ascribes Phenomena directly produced by Natural Causes to God as the First Cause of all things] 249

Part III.

[The Author’s Introduction and Apology for Publishing, contrary to the Teaching of the Mishnah, an Interpretation of Ezek. i.] 251 [[xii]]

CHAPTER.
I [The “Four Faces” are Human Faces with four different peculiarities] 252
II [The Ḥayyot and the Ofannim] 252
III [Further Explanation of the Ḥayyot and the Ofannim derived from Ezek. x.] 255
IV [The rendering of Ofan by Gilgal in the Targum of Jonathan] 256
V [The Vision of Ezekiel is divided into three stages: (1) Ḥayyot (=the Spheres); (2) Ofannim (=Earthly elements); and (3) the man above the Ḥayyot (=Intelligences)] 257
VI [On the Difference between the Vision of Ezekiel and that of Isaiah (vi.)] 258
VII [The Different Ways in which the Prophet perceived the Three Parts of the Mercabah (Chariot)] 259
VIII [Man has the Power to Control his Bodily Wants and Earthly Desires] 261
IX [The Material Element in Man Prevents him from Attaining Perfection] 264
X [God is not the Creator of Evil] 265
XI [Man is the Cause of his own Misfortunes] 267
XII [Three Kinds of Evil: (1) That caused by the Nature of Man; (2) Caused by Man to Man; (3) Caused by Man to himself] 267
XIII [The Universe has No other Purpose than its own Existence] 272
XIV [It is the Will of the Creator that the Spheres regulate the Affairs of Mankind] 277
XV [Impossible Things are not ascribed to the Creator, but it is difficult to Prove the Impossibility in each Individual Case] 279
XVI [On God’s Omniscience] 280
XVII [Five Theories concerning Providence] 282
XVIII [Every Individual Member of Mankind enjoys the Influence of Divine Providence in proportion to his Intellectual Perfection] 289
XIX [It is an ancient Error to Assume that God takes no Notice of Man] 290
XX [God’s Knowledge is Different from Man’s Knowledge] 292
XXI [The Creator’s knowledge of His Production is Perfect] 295
XXII [Object of the Book of Job, and Explanation of the First Two Chapters] 296
XXIII [Job and his Friends Discuss the various Theories concerning Providence] 299
XXIV [On Trials and Temptation] 304
XXV [The Actions of God are Not Purposeless] 307
XXVI [The Divine Precepts Serve a certain Purpose] 310
XXVII [The Object of the Divine Precepts is to Secure the Well-being of Man’s Soul and Body] 312
XXVIII [This Object is easily seen in some Precepts, whilst in others it is only known after due Reflection] 313
XXIX [On the Sabeans or Star-worshippers] 315
XXX [It is one of the Objects of the Law of Moses to Oppose Idolatry] 320
XXXI [The Law Promotes the Well-being of Man by teaching Truth, Morality and Social Conduct] 321
XXXII [Why did God give Laws to Oppose Idolatry instead of Uprooting it directly?] 322
XXXIII [Another chief Object of the Law is to Train Man in Mastering his Appetites and Desires] 327
XXXIV [The Law is based on the ordinary condition of man] 328
XXXV [Division of the Precepts into Fourteen Classes] 329
XXXVI [First Class of Precepts, to Know, Love and Fear God] 331
XXXVII [Second Class, Laws concerning Idolatry] 332
XXXVIII [Third Class, Moral Precepts] 338
XXXIX [Fourth Class, Laws relating to Charity] 339
XL [Fifth Class, Compensation for Injury and the Duty of Preventing Sin] 342
XLI [Sixth Class, Punishment of the Sinner] 344
XLII [Seventh Class, Equity and Honesty] [[xiii]] 350
XLIII [Eighth Class, Sabbath and Festival] 352
XLIV [Ninth Class, Prayer, Tefillin, Ẓiẓit and Mezuzah] 354
XLV [Tenth Class, The Temple, its Vessels and its Ministers] 355
XLVI [Eleventh Class, Sacrifices] 359
XLVII [Twelfth Class, Distinction between Clean and Unclean; and on Purification] 366
XLVIII [Thirteenth Class, Dietary Laws] 370
XLIX [Fourteenth Class, Marriage Laws] 372
L [On Scriptural Passages with seemingly Purposeless Contents] 380
LI [How God is worshipped by a Perfect Man] 384
LII [On the Fear of God] 391
LIII [Explanation of Ḥesed (Love), Mishpat (Judgment), and Ẓedaḳah (Righteousness)] 392
LIV [On True Wisdom] 393
[Index of Scriptural Passages] 399
[Index of Quotations from the Targumim] 409
[Index of Quotations from the Midrashim] 409
[Index of Quotations from the Talmud] 410
[Index of References to Other Works of Maimonides] 411
[Index of References to Works of Science and Philosophy] 412
[Alphabetical Index] 412

[[xv]]

[[Contents]]

THE LIFE OF MOSES MAIMONIDES

“Before the sun of Eli had set the sun of Samuel had risen.” Before the voice of the prophets had ceased to guide the people, the Interpreters of the Law, the Doctors of the Talmud, had commenced their labours, and before the Academies of Sura and of Pumbadita were closed, centres of Jewish thought and learning were already flourishing in the far West. The circumstances which led to the transference of the head-quarters of Jewish learning from the East to the West in the tenth century are thus narrated in the Sefer ha-kabbalah of Rabbi Abraham ben David:

“After the death of Hezekiah, the head of the Academy and Prince of the Exile, the academies were closed and no new Geonim were appointed. But long before that time Heaven had willed that there should be a discontinuance of the pecuniary gifts which used to be sent from Palestine, North Africa and Europe. Heaven had also decreed that a ship sailing from Bari should be captured by Ibn Romahis, commander of the naval forces of Abd-er-rahman al-nasr. Four distinguished Rabbis were thus made prisoners—Rabbi Ḥushiel, father of Rabbi Ḥananel, Rabbi Moses, father of Rabbi Ḥanok, Rabbi Shemarjahu, son of Rabbi Elḥanan, and a fourth whose name has not been recorded. They were engaged in a mission to collect subsidies in aid of the Academy in Sura. The captor sold them as slaves; Rabbi Ḥushiel was carried to Kairuan, R. Shemarjahu was left in Alexandria, and R. Moses was brought to Cordova. These slaves were ransomed by their brethren and were soon placed in important positions. When Rabbi Moses was brought to Cordova, it was supposed that he was uneducated. In that city there was a synagogue known at that time by the name of Keneset ha-midrash, and Rabbi Nathan, renowned for his great piety, was the head of the congregation. The members of the community used to hold meetings at which the Talmud was read and discussed. One day when Rabbi Nathan was expounding the Talmud and was unable to give a satisfactory explanation of the passage under discussion, Rabbi Moses promptly removed the difficulty and at the same time answered several questions which were submitted to him. Thereupon R. Nathan thus addressed the assembly:—‘I am no longer your leader; that stranger in sackcloth shall henceforth be my teacher, and you shall appoint him to be your chief.’ The admiral, on hearing of the high attainments of his prisoner, desired to revoke the sale, but the king would not permit this retraction, being pleased to learn that his Jewish subjects were no longer dependent for their religious instruction on the schools in the East.”