By James A. Diamond

Jewish notion because the heart a long time may be considered as a sustained discussion with Moses Maimonides, whatever the various social, cultural, and highbrow environments during which it used to be performed. a lot of Jewish highbrow heritage will be seen as a sequence of engagements with him, fueled by way of the type of "Jewish" rabbinic and esoteric writing Maimonides practiced. This booklet examines quite a lot of theologians, philosophers, and exegetes who proportion a passionate engagement with Maimonides, assaulting, adopting, subverting, or adapting his philosophical and jurisprudential notion. This ongoing company is important to any appreciation of the wider scope of Jewish legislation, philosophy, biblical interpretation, and Kabbalah. Maimonides's felony, philosophical, and exegetical corpus turned canonical within the feel that many next Jewish thinkers have been forced to fight with it that allows you to boost their very own suggestion. As such, Maimonides joins basic Jewish canon along the Bible, the Talmud, and the Zohar.

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A lengthy interregnum ensues dealing with laws governing, among others, such things as martyrdom, ethical traits, imitatio dei, the teaching and studying of Torah, idolatry, and finally repentance. The subject of love is sufficiently crucial to warrant revisiting at the very end of the last section in the Laws of Repentance, where it is biblically tethered to the Song, and also acts as the denouement of the entire Book of Knowledge. In all its contexts, love of God is so tightly bound to knowledge of Him as to virtually collapse any distinction between the two.

Kook demonstrates), scholarly critical debate (as I would categorize the chapter on Spinoza), or philosophically constructive investigation (the chapter on Hermann Cohen). 9 6 7 8 9 may be futile considering that Maimonides wrote his introduction before writing the Guide and the contradictions he planned never actually materialized (391). See also Kenneth Seeskin’s appendix to his book Searching for a Distant God: The Legacy of Maimonides (Oxford: Oxford University Press, 2000), 177–88, which is also dedicated to a sustained critique of Strauss.

Mishneh Torah’s switch to makom as the object of love’s desire imports all the other significations associated with Moses’ private revelation at the top of Mount Sinai, including the “goodness” (v. 19) and the “back” (v. ” (v. 21). Though a detailed analysis of Maimonides’ interpretation of the Mosaic revelation of Exodus 33 is beyond the reach of this chapter, suffice it to focus on one aspect of it that informs the Mishneh Torah’s notion of love. God’s displaying His “goodness” to Moses was meant to intellectually situate Moses at the very origins of creation, allowing him to survey it all from the divine vantage that assessed it as “very good” (Gen.

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