Write a report on Moses Maimonides and evaluate his contribution to the

development, expression and direction of Judaism

Written by Hannah McAllan Studies of Religion II HSC 2016

“Maimonides is the most influential Jewish thinker of the Middle Ages, and quite
possibly of all time.”1

“I regard him first and foremost as an Arab thinker.”2

“Maimonides’ writings hold a prominent place in Jewish intellectual history.”3

“From Moses until Moses, there was none like Moses.”4

Rabbi Mosheh ben Maimon (1135-1204)

                                                                                                               
1
Time magazine, Dec 23, 1985
2
In 1985, on the 850th anniversary of Maimonides's birth, at a UNESCO conference in Paris on
Maimonides Muslim professor from Kuwait University, declared: “I regard him first and foremost as
an Arab thinker.” Joseph Telushkin. Jewish Literacy. NY: William Morrow and Co., 1995.
3
Herbert Davidson, Moses Maimonides. Oxford: Oxford University Press, 2005.
4
A popular medieval saying that also served as his epitaph states, From Mosheh (of the Torah) to
Mosheh (Maimonides) there was none like Mosheh.  
 Rabbi Mosheh ben Maimon ‫מימון בן משה‬

Jewish rational philosopher and theological writer Moses Maimonides has had an
extensive impact not only on his medieval time period, the 12th century, but continues
to influence the theological expression of Judaism in contemporary society. Moses
was appointed chief Rabbi (‘leader’) 5 of Cairo’s Jewish community and personal
physician of the Egyptian sultan, however it was his prolific rabbinic writings that has
posthumously acknowledged him as one of the foremost Jewish arbiters and rational
philosophers in history. As Time Magazine declares “Maimonides is the most
influential Jewish thinker of the Middle Ages, and quite possibly of all time.” (Time
magazine, Dec 23, 1985). The effect of his theological contributions is evident in his
highly acclaimed position in all strands of Judaism; setting foundational theology that
is widely consulted and studied today by modern Jewish scholars–Moses’ unique
writings has also exerted a strong influence on later Islamic philosophy and famous
great thinkers throughout the past, such as Thomas Aquinas6 to Leibniz and Newton;
thereby deeming him to be one of the most important Jews in history. His profound
and famous commentary on Hebrew Scriptures and three major literary works have
occasioned his long-lasting contribution to Judaism and subsequently formed the
foundation for much Jewish teaching such as the philosophic inquiry known as
‘Chakirah and his writings found in Judaist holy texts and prayer books. His most
significant works on religious and secular topics are the ‘Guide for the Perplex’,
Mishnah Torah and The 13 Articles of Faith, which will be each individually assessed
to outline the overall impact these unique theological works had on Judaism.

Moses emerged out of the Jewish Golden Age in Spain and travelled to Cario, a
region of Egypt where an extensive amount of Classical Greek7 philosophy was
adopted by educational institutions, scholars and the vast majority of Moses present-
day society. It was this social context that proposed an inescapable chasm between
Judaism and classical rationality–believing that faith and reason were two distinct and
opposing conundrums, and if one were to succinctly practice both (Jewish faith &
philosophical rationality), it would result in a direct contradiction with the Judaists’
theological position.
However, community leader Moses Maimonides educated at Cordoba, Spain8 in a
broad spectrum of secular Aristotelian, Arabic philosophy and Judaist theology
completed an extensive thesis in 1185-1190, ‘Moreh Nevukhim’ (Guide for the
Perplexed), which aimed to create an apologetic nexus between Judaist faith and
logical reason. Underpinning his thesis9 was the theological endeavour that sought to
rationalise religion in order to save Judaism from being made irrelevant by rationalist
philosophy. He attempted to resolve some of the apparent contradictions in the Jewish
religion, which perplexed the Jewish community and particular those schooled in
Aristotelian thought. As Moses explains the purpose his writing: “The design of this
work is rather to promote the true understanding of the real spirit of the Law, to guide
those religious persons who, adhering to the Torah, have studied philosophy and are
                                                                                                               
5  In
1177 Maimonides was recognised as head of the Jewish community of Fustat (today in Old Cario).
6
Thomas Aquinas, one of the greatest Christian theological writers of time, wrote a treatise on the
ceremonial precepts of the Mosaic law in his ‘Summa Theologiae’, which was largely based on
Mainmonides academic exegesis, the Mishnah Torah. Thomas managed to cite the text over fifty times,
and his response both concurs in large part with Maimonides on the literal sense of the law, but also
goes beyond him by showing that the commandments posses a figurative sense of the coming of Christ.
8
In Fez, Morocco he studied the Torah and also medicine, law, astronomy and philosophy. Moses also
received an extensive Jewish and secular education in city of Cordoba Spain.
9
The Guide is separated in three books; the first discussing the divine nature of God, arguing that god
does not exist in physical, tangible form. The second book deals with the nature of the universe, and
Maimonides’ belief that it would eventually cease to exist (direct contradiction to Aristotles eternal
universe). The third section deals with mystical teaching from the Hebrew Scriptures, the moral nature
of the world and the conundrum of evil.
embarrassed by the contradictions between the teachings of philosophy and the literal
sense of the Torah.”10

The positive ramification of Moses rabbinical arbiter allowed him to consolidate

Jewish communities in the face of dual challenges posed by classical Greek
philosophy and threats of persecution from violent Muslim communities.
Within the treatise, the guide was a direct response to classical philosophy, which
aimed to harmoniously synthesis religion and philosophy in such a way to
demonstrate that Judaism was grounded in rationality and compatible with
contemporary logic–stating that these two dualistic propositions were indeed
compatible11. In doing so, this work helped to preserve faith in Judaism by people
who were genuinely perplexed by the apparent contractions in Jewish thought–
assuring the less educated Jewish society that their religion was one grounded in
rational thought and had a sound basis; so as to promote the continual and faithful
abidance in Judaism. The monumental impact Maimonides had on Judaism and his
social era is reflected in the common medieval saying ‘From Moses (of the Torah) to
Moses (Maimonides), there was none like Moses.’

His literary thesis taught that in order for Jews to interpret scripture authentically,
faith and reason must go hand in hand (scripture must be preserved philosophically
and literally). Assuring that there can be no contradiction between truth as revealed by
God and the truth that is revealed by science of reason, stating, “You must accept the
truth from whatever source it comes.”12 The guide also addressed the apparent
contradictions in Jewish theory, particularly the issue of God’s incorporeality versus
the anthropomorphic depictions of God in the sacred texts.

Additionally, his philosophical treatise sought to combine the Torah and philosophy
together, asserting that when interpretation of scripture (religious doctrine) contradicts
logical reasoning it must not be taken literally but read figuratively or allegorical. His
teachings conveyed that an absolute truth existed, and no matter the logical
ramifications of reason it could never disprove this authorial truth–thus urging the
wider community that they could happily blend faith and reason. He also attempted to
purge Judaism of any superstitions he thought it had occurred over the ages.

This momentous work laid the foundation for all subsequent Jewish philosophic
inquiry known as ‘Chakirah’ and stimulated centuries of philosophic Jewish writing.
His brilliant adaptation of Aristotelian thought and Judaist faith deeply impressed
later Jewish thinkers such as Leo Strauss and also served as an immensely significant
and intelligible insight into theology for non-Judaist philosophers such as the famous
Saint Thomas Aquinas and Leibniz. The Guide For The Perplexed is considered
extremely momentous as it deals with some of the most difficult questions in theology
and as result of proposing rational philosophy; Moses helped to strengthen the
validity of Judaism from the threats of classical philosophy.
Maimonides’s writings enriched medieval Judaism and became a central work of
medieval philosophy, as it reflected the integration of philosophy and religion to a
previously unprecedented level–by giving the Jewish tradition a new philosophical
language. It was an unique theological work with extraordinary importance, not only
for the rational development of Judaism, but also for the history of philosophy in the
Middle Ages as it produced one of the greatest philosophic statements of Judaism.

                                                                                                               
10
As quoted in The Jewish Encyclopedia (12 vols. 1901-1906)
11
The guide not only aimed to synthesis these two opposing dualisms but also sought to differentiate
between Jewish theology and the thoughts of the great Greek philosopher Aristotle.
12
Foreword to The Eight Chapters Of Maimonides On Ethics, translated by Joseph I. Gorfinkle, Ph.D.
Columbia University Press, New York (1912). Page 35-36
After ten years of meticulous writing, In 1180 CE Moses completed the fourteen
volumes of the Mishnah Torah13, becoming the first person to write an all-inclusive
Halakhic compendium of all Talmudic law–covering all the 613 laws of the
Pentateuch and presenting a rational explanation for each one. Maimonides’s
systematic code of Jewish law is without a doubt his most significant contribution to
Jewish life and most extensive rabbinic work.

Prior to this revolutionary text, in order for a Jew to find out the corrective response in
any given circumstance, they would have to undertake a laborious study of the entire
Talmudic text. This was extraordinarily substantial since theoretical Judaism subsists
as a practical religion, concerned with the day-to-day practice of Halakhic laws.
Additionally, Jewish teachings during the Golden Age of Spanish Judaism were less
accessible to the every day life of adherents and Judaism had very few theological
commentaries accessible to the wider nation.14

Essentially, the Mishnah Torah’s purpose was to instruct Jews on how to morally
behave in all situations without having to vigorously search the Talmud for answers.15
The audacious theological text undertakes an exhaustive and systematic topical
codification of the entire body of Jewish law with the sole purpose to facilitate the
study of the Torah, which Maimonides believed, would strengthen his Judaist social
community in the face of Islamic dominance. 16The Mishnah Torah is written in a
simple style and arranging the oral law and all the Jewish scholars’ commentary in a
clear expression for the ordinary layperson to understand–thus making the Torah
more accessible and relevant to the average Jew. He completely reorganises and
reformulates the laws in a clear and logical system, as to facilitate a much easier
access for Jewish precepts. His intention was to compose a book that would guide
Jews on how to behave in all situations by reading the Torah and his code, without
having to expend large amounts of time conducting lengthy Talmudic study and
searching for desired answers. The text concisely explains each mitzvot outside the
context of rabbinic discussion, moving straight to the Halakhic decision, which in turn
provides a more understandable dialogue for the everyday Jew17.

This Hebrew masterpiece has, in contemporary time, become a standard guide to

Jewish practice and served as the model for Shulkhan Arukh, the 16th century code of
Jewish law that is still regarded as authoritative by Orthodox Jews. As a theological
reference guide the Mishnah Torah18 is now viewed in canonical authority as a chief

                                                                                                               
13  The Mishnah Torah contains a section on systematic philosophical theology, derived largely from
the works of the Greek philosopher Aristotle and Muslim philosophers, which it regards as the most
important component of Jewish law. Maimonides’ interpretation of Jewish religion in terms of Greek
ideas aroused much opposition.  
14  Until modern Haskalah (Jewish Enlightenment) and Jewish emancipation, Jewish philosophy was
preoccupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism, thus
the development of uniquely Jewish scholaristic frameworks and world-views was greatly restricted in
as all efforts were to defend secular philosophy.  
15  Moses explains his great ambitions for the Mishnah Torah, “for if one reads the Scriptures and then
reads this volume, he will know the entire law and will note need to read any other books besides
these.” –Introduction to the Mishnah Torah
16  The five-year period of Maimonides’ residence in Fez (1160-1165) saw a darkening shadow of
Almohad oppression, which gave the alternative of conversaion to Islam or death; numerous Jews
chose conversation. He wrote a passage within the Mishnah on forced conversion that instructed Jews
to accept martyrdom rather than submit to Islam.    
17  Collectively, the Mishnah Torah contains 26 sections that address issues such as marriage, the
Sabbath, civil law and the Temple.
18
The Mishnah Torah is sometime referred to as the Yad Ha’Chazaqah ‘the mighty arm’. His ethnical
views have greatly influenced the Kabbalah movement.
authoritative codification of Talmudic law and Jewish ethics, met with almost
universal acclaim across the different strands of Judaism–becoming the ultimate
commentary on Jewish law.

The most ground-breaking work within the Commentary of the Mishnah is the 13
Articles of Faith, which summarises the basic premises of Jewish belief and
formulates a credo of Judaism which are appended to every edition of the Talmud
published today. The 13 Articles of Faith are of central importance as they highlight
the fundamental tenets and features of Judaist belief and the basic foundations of
faith; which has assisted in consolidating and clarifying the core beliefs of Judaism to
the globally separate nation.

The credo affirms belief in the oneness of God, the divine origins of the Torah, and
the promised afterlife. The first 5 principles speak of importance of one god who is
both Creator and fully omnipotent. Articles 6-7 speak of the prophets and the
importance of Moses. Principles 9-10 affirm the importance of the Torah and lastly,
10-13 are to do with God’s role in the world and the coming of the Messiah–deal with
reward, punishment and ultimate redemption. Moses gained this concise
understanding of the basic tenets of the Judaist faith through detailed analysis of
Talmudic sources.

The 13 Articles of Faith has greatly impact Judaism and is a product of prodigious
significance as the articles form the basis for many Jewish creedal statements today,
especially that of Orthodox Judaism–believing them to be obligatory. The 13 Articles
of Faith have been incorporated into most Jewish prayer books (the Yigdal prayer)
and canonized into the Siddur, and are often recited by Orthodox Jews to this day.

The Commentary of the Mishnah ‘Pirush Harmishnayos’ was a ground-breaking

theological work, released in 1158, which provided Jews with a comprehensive
commentary on each of the tractates of the Mishnah. This work is considered
extraordinarily significant as Maimonides highlighted the meaning of each mitzvot
outside the context of Rabbinic discussion. Thus, by cutting across the convoluted
rabbinic discourse Jews can more readily find out how they can apply the Oral Torah
to day to day life. Today Jewish professional groups see Maimonides as defining the
essence of what each and every Jew should be doing when faced with demands of
both their everyday work and Torah study–that is, making sure that Torah study and
living have a place in their busy lives and making it more accessible to ordinary Jews.

A titan figure of Jewish intellectual history, Moses Maimonides has had a profound
and lasting 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 and making
Judaism relevant and defendable through the Guide for the Perplexed, showing that
Judaism was grounded in rationalism. His prolific writings were met with consistent
opposition during his lifetime, however his rabbinical literature is now considered a
corner stone of Orthodox Jewish thought and his values, theological principles and
ethnical teachings are still widely debated and studied by Jewish scholars. He was
successful in bringing 4 cultures (Greco-Roman, Arab, Jewish, and Western) together
in one person, so he remains one of the most influential religious philosophers of the
intellectual world. In 1985, a Paris-based UNESCO conference on Maimonides
affirmed his position as the most influential and foremost Jewish thinker of the
Middle Ages, and was esteemed to be one of the greatest theologians and scholars of
all time.

                                                                                                                                                                                                                                                                                                                           
 
From Moses to Moses, there was none like Moses.

Harvard Bibliography

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Aryeh Kaplan (1994). "Maimonides Principles: The Fundamentals of Jewish Faith".

The Aryeh Kaplan Anthology (Mesorah Publications, Ltd.) Accessed 7.3.16

"Beginnings in Jewish Philosophy", By Meyer Levin, Pg 49, Behrman House 1971

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Davidson, Herbert A. (2005). Moses Maimonides: The Man and his Works. Oxford
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Hart Green, Kenneth (2013). Leo Strauss on Maimonides: The Complete Writings.
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Isaac Husik (2002) [1941]. A History of Jewish Philosophy. Dover Publications, Inc.
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Isadore Twersky (1980). "Introduction to the Code of Maimonides (Mishneh Torah".

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Accessed 5.3.16

Julius Guttman (1964). David Silverman, ed. Philosophies of Judaism. Philadelphia:

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Kohler, George Y. (2012). "Reading Maimonides's Philosophy in 19th Century

Germany". Amsterdam Studies in Jewish Philosophy. Accessed 3.3.16

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Leaman, Daniel H.; Leaman, Frank; Leaman, Oliver (2003). History of Jewish
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Menachem Kellner Maimonides' Allegiances to Science and Judaism The Torah U-

Madda Journal, Volume 7, 1997, Yeshiva University, pp. 88–104. Accessed 5.3.16
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