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Life of Maimonides

Moreh Nebuchim Literature. Analysis of the Guide for the Perplexed

Part I.

Introduction —

Dedicatory Letter

The Object of the Guide

On Similes

Directions for the Study of this Work

Introductory Remarks

I The homonymity of Ẓelem
II On Genesis iii. 5.
III On tabnit and temunah
IV On raah, hibbit and ḥazah
V On Exod. xxiv. 10
VI On ish and ishshah, aḥ and aḥot
VII On yalad
VIII On maḳom
IX On kisse
X On ‘alah, yarad
XI On yashab
XII On kam
XIII On ‘amad
XIV On adam
XV On naẓab, yaẓab
XVI On Ẓur
XVII On Mishnah Ḥagigah ii.1
XVIII On ḳarab, naga‘, niggash
XIX On male
XX On ram, nissa
XXI On ‘abar
XXII On ba
XXIII On Yaẓa, shub
XXIV On halak
XXV On shaken
XXVI On “The Torah speaketh the language of man”
XXVII On Targum of Gen. xlvi. 4.
XXVIII On regel
XXIX On ‘aẓeb
XXX On akal
XXXI, XXXII On the Limit of Man’s Intellect
XXXIII to XXXVI On the Study and the Teaching of Metaphysics
XXXVII On panim
XXXIX On leb
XL On ruaḥ
XLI On nefesh
XLII On ḥayyim-mavet
XLIII On kanaf
XLIV On ‘ayin
XLV On shama‘
XLVI, XLVII On the Attribution of Senses and Sensation to God
XLVIII The Targum of shama‘ and raah
XLIX Figurative Expressions applied to Angels
L On Faith
LI-LX On Attributes
LI On the Necessity of Proving the Inadmissibility of Attributes in reference to God
LII Classification of Attributes
LIII The Arguments of the Attributists
LIV On Exod. xxxiii. 13; xxxiv. 7.
LV On Attributes implying Corporeality, Emotion, Non-existence and Comparison
LVI On Attributes denoting Existence, Life, Power, Wisdom and Will
LVII On the Identity of the Essence of God and His Attributes
LVIII On the Negative Sense of the True Attributes of God
LIX On the Character of the Knowledge of God Consisting of Negations
LX On the Difference between Positive and Negative Attributes
LXI On the Names of God
LXII On the Divine Names composed of Four, Twelve and Forty-two Letters
LXIII On Ehyeh, Yah, and Shaddai
LXIV On “The Name of the Lord,” and “The Glory of God”
LXV On the phrase “God spake”
LXVI On Exod. xxxii. 16.
LXVII On shabat and naḥ
LXVIII On the Terms: The Intellectus, the Intelligens and the Intelligibile
LXIX On the Primal Cause
LXX On the attribute rokeb ba‘arabot
LXXI The Origin of the Kalām
LXXII A Parallel between the Universe and Man.
LXXIII Twelve Propositions of the Kalām
LXXIV Proofs of the Kalām for the creatio ex nihilo
LXXV Proofs of the Kalām for the Unity of God
LXXVI Proofs of the Kalām for the Incorporeality of God
Part II.

The Author’s Introduction. The Twenty-Six Propositions employed by the Philosophers to prove the Existence of God

I Philosophical proofs for the Existence, Incorporeality, and Unity of the First Cause
II On the Existence of Intelligences or purely Spiritual Beings
III The Author adopts the Theory of Aristotle as least open to Objections
IV The Spheres and the Causes of their Motion
V Agreement of the Aristotelian Theory with the Teaching of Scripture
VI What is meant by the Scriptural Term “Angels”
VII The Homonymity of the term “Angel”
VIII On the Music of the Spheres
IX On the Number of the Heavenly Spheres
X The Influence of the Spheres upon the Earth manifesto itself in four different ways
XI The Theory of Eccentricity Preferable to that of Epicycles.
XII On the Nature of the Divine Influence and that of the Spheres
XIII Three Different Theories about the Beginning of the Universe
XIV Seven Methods by which the Philosophers sought to prove the Eternity of the Universe
XV Aristotle does not scientifically demonstrate his Theory
XVI The Author refutes all Objections to Creatio ex nihilo
XVII The Laws of Nature apply to Things Created, but do not regulate the Creative Act which produces them
XVIII Examinations of the Proofs of Philosophers for the Eternity of the Universe
XIX Design in Nature
XX The Opinion of Aristotle as regards Design in Nature
XXI Explanation of the Aristotelian Theory that the Universe is the necessary Result of the First Cause
XXII Objections to the Theory of the Eternity of the Universe
XXIII The Theory of Creatio ex nihilo is preferable to that of the Eternity of the Universe
XXIV Difficulty of Comprehending the Nature and the Motion of the Spheres according to the Theory of Aristotle
XXV The Theory of Creation is adopted because of its own Superiority, the Proofs based on Scripture being Inconclusive
XXVI Examination of a passage from Pirke di-Rabbi Eliezer in reference to Creation
XXVII The Theory of a Future Destruction of the Universe is not part of the Religious Belief taught in the Bible
XXVIII Scriptural Teaching is in favour of the Indestructibility of the Universe
XXIX Explanation of Scriptural Phrases implying the Destruction of Heaven and Earth
XXX Philosophical Interpretation of Genesis i.-iv.
XXXI The Institution of the Sabbath serves (1) to Teach the Theory of Creation, and (2) to promote Man’s Welfare
XXXII Three Theories concerning Prophecy
XXXIII The Difference between Moses and the other Israelites as regards the Revelation on Mount Sinai
XXXIV Explanation of Exodus xxiii. 20.
XXXV The Difference between Moses and the other Prophets as regards the Miracles wrought by them
XXXVI On the Mental, Physical and Moral Faculties of the Prophets
XXXVII On the Divine Influence upon Man’s Imaginative and Mental Faculties through the Active Intellect
XXXVIII Courage and Intuition reach the highest degree of Perfection in Prophets
XXXIX Moses was the fittest Prophet to Receive and Promulgate the Immutable Law, which succeeding Prophets merely Taught and Expounded
XL The Test of True Prophecy
XLI What is Meant by “Vision”
XLII Prophets Received Direct Communication only in Dreams or Visions
XLIII On the Allegories of the Prophets
XLIV On the Different Modes in which Prophets Receive Divine Messages.
XLV The Various Classes of Prophets
XLVI The Allegorical Acts of Prophets formed Parts of Prophetic Visions.
XLVII On the Figurative Style of the Prophetic Writings
XLVIII Scripture ascribes Phenomena directly produced by Natural Causes to God as the First Cause of all things
Part III.

The Author’s Introduction and Apology for Publishing, contrary to the Teaching of the Mishnah, an Interpretation of Ezek. i.

I The “Four Faces” are Human Faces with four different peculiarities
II The Ḥayyot and the Ofannim
III Further Explanation of the Ḥayyot and the Ofannim derived from Ezek. x.
IV The rendering of Ofan by Gilgal in the Targum of Jonathan.
V The Vision of Ezekiel is divided into three stages: (1) Ḥayyot (= the Spheres); (2) Ofannim (=Earthly elements); and (3) the man above the Ḥayyot (=Intelligences)
VI On the Difference between the Vision of Ezekiel and that of Isaiah (vi.)
VII The Different Ways in which the Prophet perceived the Three Parts of the Mercabah (Chariot)
VIII Man has the Power to Control his Bodily Wants and Earthly Desires
IX The Material Element in Man Prevents him from Attaining Perfection
X God is not the Creator of Evil
XI Man is the Cause of his own Misfortunes
XII Three Kinds of Evil: (1) That caused by the Nature of Man; (2) Caused by Man to Man; (3) Caused by Man to himself
XIII The Universe has No other Purpose than its own Existence
XIV It is the Will of the Creator that the Spheres regulate the Affairs of Mankind
XV Impossible Things are not ascribed to the Creator, but it in difficult to Prove the Impossibility in each Individual Case
XVI On God’s Omniscience
XVII Five Theories concerning Providence
XVIII Every Individual Member of Mankind enjoys the Influence of Divine Providence in proportion to his Intellectual Perfection
XIX It is an ancient Error to Assume that God takes no Notice of Man
XX God’s Knowledge is Different from Man’s Knowledge
XXI The Creator’s knowledge of His Production is Perfect
XXII Object of the Book of Job, and Explanation of the First Two Chapters
XXIII Job and his Friends Discuss the various Theories concerning Providence
XXIV On Trials and Temptations
XXV The Actions of God are Not Purposeless
XXVI The Divine Precepts Serve a certain Purpose
XXVII The Object of the Divine Precepts is to Secure the Well-being of Man’s Soul and Body
XXVIII This Object is easily seen in some Precepts whilst in others it is only known after due Reflection
XXIX On the Sabeans or Star-worshippers
XXX It is one of the Objects of the Law of Moses to Oppose Idolatry
XXXI The Law Promotes the Well-being of Man by teaching Truth, Morality and Social Conduct
XXXII Why did God give Laws to Oppose Idolatry instead of Uprooting it directly?
XXXIII Another chief Object of the Law is to Train Man in Mastering his Appetites and Desires
XXXIV The Law is based on the ordinary condition of man
XXXV Division of the Precepts into Fourteen Classes
XXXVI First Class of Precepts, to Know, Love and Fear God
XXXVII Second Class, Laws concerning Idolatry
XXXVIII Third Class, Moral Precepts
XXXIX Fourth Class, Laws relating to Charity
XL Fifth Class, Compensation for Injury and the Duty of Preventing Sin
XLI Sixth Class, Punishment of the Sinner
XLII Seventh Class, Equity and Honesty
XLIII Eighth Class, Sabbath and Festivals
XLIV Ninth Class, Prayer, Teffillin, Ẓiẓit and Mezuzah
XLV Tenth Class, The Temple, its Vessels and its Ministers
XLVI Eleventh Class, Sacrifices
XLVII Twelfth Class, Distinction between Clean and Unclean and on Purification
XLVIII Thirteenth Class, Dietary Laws
XLIX Fourteenth Class, Marriage Laws
L On Scriptural Passages with seemingly Purposeless Contents
LI How God is worshipped by a Perfect Man
LII On the Fear of God
LIII Explanation of Ḥesed (Love), Mishpat (Judgment), and Ẓedaḳah (Righteousness)
LIV On True Wisdom
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