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A Maimonides Reader
English, Hebrew (translation)
494 pages, Hardcover
First published November 30, 1971
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About the author
Maimonides
514 books219 followersMoses ben-Maimon, called Maimonides and also known as Mūsā ibn Maymūn ( موسى بن ميمون) in Arabic, or Rambam (רמב"ם – Hebrew acronym for "Rabbi Moshe ben Maimon"), was a preeminent medieval Jewish philosopher and one of the greatest Torah scholars and physicians of the Middle Ages. He was born in Córdoba, Spain on Passover Eve, 1135, and died in Egypt (or Tiberias) on 20th Tevet, December 12, 1204.[6] He was a rabbi, physician and philosopher in Morocco and Egypt.
His year of birth is disputed, with Shlomo Pines suggesting that he was born in 1138. He was born during what some scholars consider to be the end of the golden age of Jewish culture in Spain, after the first centuries of the Moorish rule. At an early age, he developed an interest in the exact sciences and philosophy. In addition to reading the works of Muslim scholars, he also read those of the Greek philosophers made accessible through Arabic translations. Maimonides was not known as a supporter of mysticism. He voiced opposition to poetry, the best of which he declared as false, since it was founded on pure invention - and this too in a land which had produced such noble expressions of the Hebrew and Arabic muse. This Sage, who was revered for his saintly personality as well as for his writings, led an unquiet life, and penned his classic works with the staff of the wanderer in his hand.[7] Maimonides studied Torah under his father Maimon, who had in turn studied under Rabbi Joseph ibn Migash.
The Almohades from Africa conquered Córdoba in 1148, and threatened the Jewish community with the choice of conversion to Islam, death, or exile.[7] Maimonides's family, along with most other Jews, chose exile. For the next ten years they moved about in southern Spain, avoiding the conquering Almohades, but eventually settled in Fez in Morocco, where Maimonides acquired most of his secular knowledge, studying at the University of Al Karaouine. During this time, he composed his acclaimed commentary on the Mishnah in the years 1166-1168[8].
Following this sojourn in Morocco, he lived briefly in the Holy Land, before settling in Fostat, Egypt, where he was physician of the Grand Vizier Alfadhil and Sultan Saladin of Egypt, and also treated Richard the Lionheart while on the Crusades.[9] He was considered to be the greatest physician of his time, being influenced by renowned Islamic thinkers such as Ibn Rushd and Al-Ghazali.[2][3] He composed most of his œuvre in this last locale, including the Mishneh Torah. He died in Fostat, and was buried in Tiberias (today in Israel). His son Avraham, recognized as a great scholar, succeeded Maimonides as Nagid (head of the Egyptian Jewish community); he also took up his father's role as court physician, at the age of eighteen. He greatly honored the memory of his father, and throughout his career defended his father's writings against all critics. The office of Nagid was held by the Maimonides family for four successive generations until the end of the 14th century.
Maimonides was a devoted physician. In a famous letter, he describes his daily routine: After visiting the Sultan’s palace, he would arrive home exhausted and hungry, where "I would find the antechambers filled with gentiles and Jews ... I would go to heal them, and write prescriptions for their illnesses ... until the evening ... and I would be extremely weak."[10]
He is widely respected in Spain and a statue of him was erected in Córdoba by the only synagogue in that city which escaped destruction, and which is no longer functioning as a Jewish house of worship but is open to the public.
His year of birth is disputed, with Shlomo Pines suggesting that he was born in 1138. He was born during what some scholars consider to be the end of the golden age of Jewish culture in Spain, after the first centuries of the Moorish rule. At an early age, he developed an interest in the exact sciences and philosophy. In addition to reading the works of Muslim scholars, he also read those of the Greek philosophers made accessible through Arabic translations. Maimonides was not known as a supporter of mysticism. He voiced opposition to poetry, the best of which he declared as false, since it was founded on pure invention - and this too in a land which had produced such noble expressions of the Hebrew and Arabic muse. This Sage, who was revered for his saintly personality as well as for his writings, led an unquiet life, and penned his classic works with the staff of the wanderer in his hand.[7] Maimonides studied Torah under his father Maimon, who had in turn studied under Rabbi Joseph ibn Migash.
The Almohades from Africa conquered Córdoba in 1148, and threatened the Jewish community with the choice of conversion to Islam, death, or exile.[7] Maimonides's family, along with most other Jews, chose exile. For the next ten years they moved about in southern Spain, avoiding the conquering Almohades, but eventually settled in Fez in Morocco, where Maimonides acquired most of his secular knowledge, studying at the University of Al Karaouine. During this time, he composed his acclaimed commentary on the Mishnah in the years 1166-1168[8].
Following this sojourn in Morocco, he lived briefly in the Holy Land, before settling in Fostat, Egypt, where he was physician of the Grand Vizier Alfadhil and Sultan Saladin of Egypt, and also treated Richard the Lionheart while on the Crusades.[9] He was considered to be the greatest physician of his time, being influenced by renowned Islamic thinkers such as Ibn Rushd and Al-Ghazali.[2][3] He composed most of his œuvre in this last locale, including the Mishneh Torah. He died in Fostat, and was buried in Tiberias (today in Israel). His son Avraham, recognized as a great scholar, succeeded Maimonides as Nagid (head of the Egyptian Jewish community); he also took up his father's role as court physician, at the age of eighteen. He greatly honored the memory of his father, and throughout his career defended his father's writings against all critics. The office of Nagid was held by the Maimonides family for four successive generations until the end of the 14th century.
Maimonides was a devoted physician. In a famous letter, he describes his daily routine: After visiting the Sultan’s palace, he would arrive home exhausted and hungry, where "I would find the antechambers filled with gentiles and Jews ... I would go to heal them, and write prescriptions for their illnesses ... until the evening ... and I would be extremely weak."[10]
He is widely respected in Spain and a statue of him was erected in Córdoba by the only synagogue in that city which escaped destruction, and which is no longer functioning as a Jewish house of worship but is open to the public.
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Displaying 1 - 5 of 5 reviews
May 10, 2015
This review only applies to the selections from Guide for the Perplexed included in this reader.
A wonderful work that speaks to many of the issues that we face today regarding religion, the political structure of society and science. Maimonides made me view religion in a new light. Modern day philosophers like Richard Dawkins and Sam Harris seem to shame and bully people out of religion. While the Guide did not convert me, it made me appreciate the complexity, beauty and intellectual strength to be found in religious texts. A critical piece of the history of philosophy. Those interested in the field would be doing themselves a disservice by passing over Guide for the Perplexed.
(I have no complaints of Twersky's translation. Further, his introduction is informative and comprehensive.)
A wonderful work that speaks to many of the issues that we face today regarding religion, the political structure of society and science. Maimonides made me view religion in a new light. Modern day philosophers like Richard Dawkins and Sam Harris seem to shame and bully people out of religion. While the Guide did not convert me, it made me appreciate the complexity, beauty and intellectual strength to be found in religious texts. A critical piece of the history of philosophy. Those interested in the field would be doing themselves a disservice by passing over Guide for the Perplexed.
(I have no complaints of Twersky's translation. Further, his introduction is informative and comprehensive.)
November 30, 2015
The Twersky-edited collection has long served as a proper introduction to the work of Maimonides, with thoughtful consideration to the selections from his major works and epistles included. As a student in a Judaic Studies program, this was one of the best books I could've asked for at the introductory level. A good starting point before moving onward and upward to the more complete Pines and Strauss U. of Chicago editions of Rambam's works.
March 13, 2018
The essential text for those who wish to read Maimonides–this collection contains roughly all the Rambam anybody could ever need.
October 21, 2021
It starts with an introduction, a very bad one. Of Maimonides intellectual influences only Aristotle is pointed out. Aristotle’s influence is so incredibly obvious even a blind person would have seen it. The context of Maimonides’ activity is explored a little bit. Cultural, religious, philosophical, political and other trends of the time that could have influenced are left out of the picture for the most part. Instead we get a rant about how great Maimonides was. How he triumphed over adversity, bla bla bla. A really boring underdog story essentially. Twersky rambles on about all kinds of irrelevant stuff. Then he gets to important features of Jewish theology as a whole, which could be very useful in understanding Maimonides. He quickly blazes through it as if it is already understood by the reader. If you suppose the reader already understands the basics, why repeat them? If not, why aren’t they explained properly?
After a very long, very useless introduction, the book really starts. I didn’t make it in far. Maimonides doesn’t explain his opinions, doesn’t write anything of value and some of his opinions are just sick. For example: “He will then realize that he is a vessel full of shame, dishonor, and reproach, empty and deficient.” Seems very misanthropic. “A man should, accordingly, strive to win a scholar's daughter for a wife, and should give his daughter in marriage to a scholar.” Pervert.
I spend much of the time thinking about Nietzsche and how right he was in labelling religion as life denying. Why read the ramblings of a perverted old fool?
After a very long, very useless introduction, the book really starts. I didn’t make it in far. Maimonides doesn’t explain his opinions, doesn’t write anything of value and some of his opinions are just sick. For example: “He will then realize that he is a vessel full of shame, dishonor, and reproach, empty and deficient.” Seems very misanthropic. “A man should, accordingly, strive to win a scholar's daughter for a wife, and should give his daughter in marriage to a scholar.” Pervert.
I spend much of the time thinking about Nietzsche and how right he was in labelling religion as life denying. Why read the ramblings of a perverted old fool?
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September 23, 2010A Maimonides Reader (Library of Jewish Studies) by Isadore Twersky (1972)
Displaying 1 - 5 of 5 reviews