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Of course, people may lie occasionally out of weakness. But the authors cited above speak -- that lies should be considered truth if they lead to a desirable outcome. And these authors are considered Torah greats and are role models for many religious Jews in recent generations. If this is the moral philosophy of our contemporary Torah greats, who can guarantee that in previous generations the outlook was any different? And if it was not, how can I rely on things they introduced as "tradition"? It may well be that they made those things up to bring the Jews closer "to the good and to the will of the Creator," and in that case it is conceivable that they would find no obstacle in describing their own innovations as "tradition which starts from Moses and the Sinai Revelation."

Judaism – Moses Maimonides

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The account of the Creation given in the book of Genesis is explained by the author according to the following two rules: First its language is allegorical; and, Secondly, the terms employed are homonyms. The words , ,, and in the second verse (ch. i.), are homonyms and denote the four elements: earth, water, air, and fire; in other instances erez is the terrestrial globe, is water or , denotes wind, and darkness: According to Maimonides, a summary of the first chapter may be given thus; God created the Universe by producing first the the "beginning" (Gen. i. 1), or , i.e., the intellects which give to the spheres both existence and motion, and thus become the source of the existence of the entire Universe. At first this Universe consisted of a chaos of elements, but its form was successively developed by the influence of the spheres, and more directly by the action of light and darkness, the properties of which were fixed on the first day of the Creation. In the subsequent five days minerals, plants, animals, and the intellectual beings came into existence. The seventh day, on which the Universe was for the first time ruled by the same natural laws which still continue in operation, was distinguished as a day blessed and sanctified by the Creator, who designed it to proclaim the (Exod. xx. xi). The Israelites were moreover commanded to keep this Sabbath in commemoration of their departure from Egypt (Deut. v. ii), because during the period of the Egyptian bondage, they had not been permitted to rest on that day. In the history of the first sin of man, Adam, Eve, and the serpent represent the intellect, the body, and the imagination. In order to complete the imagery, or , mentioned in the Midrash in connexion with this account,

Write an essay about the life and achievements of Moses Maimonides. Include at least 3 sources and must provide bibliography.

For example, according to Maimonides, the law that a woman may be betrothed with money is "the words of the Sages" (), and in his responsa () he explained that it is so because this law was not given to Moses at Sinai, but the Sages learned it later on their own through comparison of two Torah verses, as explained in the Talmud (). At a certain point in time the Sages came and introduced a new law, unknown before - that a woman may be betrothed with money. This is a legislative action, and the verses of Deuteronomy 17 seem to give the Sages no authority for such activity.

This article provides an overview of the life of Moses Maimonides, regarded by many as the greatest Jewish philosopher of the Middle Ages.

Judaism – Moses Maimonides | College Thesis Writing …

Facing ever-growing demands on his time, Maimonides worked himselfinto a state of exhaustion and died in Fostat in 1204. An old sayinghas it that from Moses to Moses, there was none like Moses.

Judaism – Moses Maimonides | PHD Thesis Writing …

IT is the object of this work "to afford a guide for the perplexed," i.e. "to thinkers whose studies have brought them into collision with religion" (), "who have studied philosophy and have acquired sound knowledge, and who, while firm in religions matters, are perplexed and bewildered on account of the ambiguous and figurative expressions employed in the holy writings (). Joseph, the son of Jehudah Ibn Aknin, a disciple of Maimonides, is addressed by his teacher as an example of this kind of students. It was "for him and for those like him" that the treatise was composed, and to him this work is inscribed in the dedicatory letter with which the Introduction begins. Maimonides, having discovered that his disciple was sufficiently advanced for an exposition of the esoteric ideas in the books of the Prophets, commenced to give him such expositions "by way of hints." His disciple then begged him to give him further explanations, to treat of metaphysical themes, and to expound the system and the method of the Kalām, or Mohammedan Theology. In compliance with this request, Maimonides composed the Guide of the Perplexed. The reader has, therefore, to expect that the subjects mentioned in the disciple's request indicate the design and arrangement of the present work, and that the Guide consists of the following parts:--1. An exposition of the esoteric ideas () in the books of the Prophets. 2. A treatment of certain metaphysical problems. 3. An examination of the system and method of the Kalām. This, in fact, is a correct account of the contents of the book; but in the second part of the Introduction, in which the theme of this work is defined, the author mentions only the first-named subject. He observes "My primary object is to explain certain terms occurring in the prophetic book. Of these some are homonymous, some figurative, and some hybrid terms." "This work has also a second object. It is designed to explain certain obscure figures which occur in the Prophets, and are not distinctly characterised as being figures" (). Yet from this observation it must not be inferred that Maimonides abandoned his original purpose; for he examines the Kalām in the last chapters of the First Part (ch. lxx.-lxxvi.), and treats of certain metaphysical themes in the beginning of the Second Part (Introd. and ch. i.-xxv.). But in the passage quoted above he confines himself to a delineation of the object of this treatise, and advisedly leaves unmentioned the other two subjects, which, however important they may be, are here of subordinate interest. Nor did he consider it necessary to expatiate on these subjects; he only wrote for the student, for whom a mere reference to works on philosophy and science was sufficient. We therefore meet now and then with such phrases as the following "This is folly discussed in works on metaphysics." By references of this kind the author may have intended so create a taste for the study of philosophical works. But our observation only holds good with regard to the Aristotelian philosophy.

Maimonides (Moses ben Maimon)was born in Cordoba, Spain, ..

Judaism then is based on a particular philosophy. Maimonides(GP 1.71) takes this to mean that before Plato and Aristotleintroduced science and philosophy to the Greeks, the patriarchsintroduced it to Israel. To someone who asks why we have no explicitrecord of their philosophy, Maimonides answers that any record of suchteaching was destroyed when Israel went into exile and sufferedpersecution. So despite the appearance of a split between Jerusalem andAthens, Maimonides thinks there is only one tradition worth preserving:that which affirms the truth.