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Moreh ha-Nevukhim (Guide for the Perplexed)The religious-philosophical views of Maimonides were formulated in an orderly fashion in this comprehensive work, which is divided into three parts. Written in Judeo-Arabic towards the end of his life, it was known as Dalala al-Hairin. Its Hebrew title appears in the translations of Samuel Ibn Tibbon and Judah Alharizi. Several fragments in his hand were found in the Cairo Geniza. The book was originally dedicated by the author to his beloved pupil, Joseph ben Judah Ibn Aknin, on the occasion of their parting. His pupil and other “perplexed” readers to whom the book is addressed were Jews well-versed in the Written and Oral Law, but, being also attracted to science and philosophy (which was then largely based on Greek philosophy), sought to find their way between the two paths without weakening their Judaism. Maimonides’ approach is intellectual and he offers rational arguments also in his discussions of essentially religious subjects such as the essence of God, the Creation, Divine Providence, prophecy and so forth. Scholars and commentators became faithful devotees of the book, but at the same time the presentation of Judaism as a religion of reason aroused much opposition. The book was even banned by Jews who believed that faith is harmed by subjecting it to philosophical treatment. The Guide for the Perplexed, considered to be one of the most important Jewish philosophical works, was also admired by non-Jewish readers. Numerous commentaries have been written on it and it has been translated into most European languages, including Latin. Even before 1240, the translation of Judah Alharizi appeared in southern Italy with the assistance of Jewish scholars at the court of Ferdinand II. This attests to the influence the work had on Christian scholarship especially on the noted philosophers of the 13 th century, Albertus Magnus and Thomas Aquinas. The original text was first published by S. Munk, parts 1-3, Paris, 1856-1866 and more recently by J. Qafih, parts 1-3, Jerusalem, 1972. During Maimonides’ lifetime this book was translated into Hebrew by the poet, Judah Alharizi, and by Samuel Ibn Tibbon. This first translation was not received well and only one copy survived in its entirety. It was published by A.L. Schlossberg, Vienna , 1878. However, the second translation was accepted enthusiastically because Maimonides himself expressed satisfaction in a special letter sent to the translator. In this letter, he even elucidated some matters which were unclear in the original. This translation was widely used both in manuscript and printed editions, the first of which appeared in Rome , before 1480. Two new translations have appeared recently, the one by Qafih, mentioned above, and that of M. Schwartz, parts 1-2, 2003.
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