Copyright infringement liabili^ can be quite severe. Parts of the Translation have been contributed by Mr. The Talmud, the Midrashim, the Targimiim abound in paraphrases of this kind. It denotes also " blood," as in ll&nn UV tt7Q3n b DKTI h6, *' Thou shalt not eat the blood with the meat " (Deut. 12753 n/1'^rn nnn nnsn mi-i S '♦^ITN, " But the soul of my lord shall be bound in the bundle of life " (1 Sam. xxiil 8) ; bwi Dtt^l na^n TDy^ DM 1 Maimonide B here distinguishee three kinds of fi^fi S, ** soul ": 1, that which constitutes animal life in general : vitality, blood ; 2, that which constitutes human life in particular, heginning with the huth and ending with the death of each individual : reason, will ; 3, that part of man's individuality which ex- ists independently of his hody : soul. Jonathan, the son of Uzziel [in the Targum of the Prophets], did not translate this passage,^ because he understood 1S; Q3 to have the first signifi- cation, and finding, therefore, in these words sensation ascribed to Ood, he omitted them in the translation. 118a), the Hebrew text is given instead of the translation (Munk).
About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. The ish philosophers anterior to Maimonides, as Saadiah in nunoth ve-deoth^*' Bachya in his " Chobhoth ha-kbhabhoth" Jehudah ha-levi in the "Cuaari J* insist on the necessity the appropriateness of such interpretations. XD^^^ is a homonymous noun, signifying the vitality which is common to all living, sentient beings. i T^n tt7D3 1^ itt7M, '* wherein there is a living soul " (Gen. The first is common to all living crea- tures ; the second is possessed hy all human beings ; it enables them to acquire the intellect which is the third kind of E^D^, and is here stated by Maimonides to he immortal. s The original quotation appears to have been VI1M6 b OM WD3 n'^m, '* And his will to trouble Israel ceased '' (Jud. If, however, B7Q3 be here taken in the last signification, the sentence can well be explained. ' The instances quoted are not to be compared with this ; for there the 2 is used instead of D to indicate the whole, of which a part is taken, while in the present instance the preposition D is governed by the verb *1Vp; it means " from,*' and cannot be replaced by 3. Lichtenberg, Leipzig, 1859, page 2 a), In such case our author would have been silent on the point, as there was no necessity for introducing the explanation of HID with the remark of the Andalusian scholar. 33), in accordance with the traditional interpretation of nto'^'^ ]VT^ "IDI -f?
Nevertheless, this work is expensive, so in order to keep providing tliis resource, we liave taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying. A solid foundation is thus established for the esoteric exposition of Scriptural passages.
We also ask that you: Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes. Before discussing metaphysical problems, which he treats in accordance with Aristotelian philosophy, he dis- poses of the Kalam, and demonstrates that its arguments are illogical and illusory. On the Supreme Being and His relation to the universe, according to the Kalam. On the Primal Cause and its relation to the universe, according to the philosophers. Esoteric expo- sition of some portions of the Bible (sodoth) : a, Maaseh bereshithy or the history of the Creation (Genesis, ch. Inquiring into the root of the evil which this work was intended to remove, namely, the conflict be- tween science and religion, the author perceived that in most cases it originated in a misinterpretation of the anthropo- morphisms in Holy Writ.
[t was not always from base motives, as contended by Mai- Qonides and his followers, that his opinions were criticised md rejected. Jonathan, of Ltinel ; Kobhets teahubhoth, etc., :., pag. From the replies* it must, however, be inferred that Maimonides made some corrections and additions, which were subsequently embodied in his work. His inability to reconcile the two antagon- istic elements of faith and science, he describes allegorically in the form of a letter addressed to Maimonides,^ in which the following passage occurs : '* Speak, for I desire that you be justified ; if you can, answer me. If, however, you do not send her back, the Lord will punish you.
247 LX VII.— On na B' and mi 249 LXVm.— On the Terms : The Intellectus, the Intolli- gens and the Intelligibile ... The genius, earnestness, and zeal of Maimonides are generally recog- lised; but there is no absolute acceptance of his dicta* Che more he insisted on his infallibility, the more did the ^bbinical authorities examine his words and point out errors wherever they believed that they could discover any. Maimonides received many complimentary letters, con- gratulating him upon his success ; but likewise letters with criticisms and questions respecting individual halachoth} In most cases he had no difficulty in defending his position. Maimonides replied that he could not do so, as he had not sufficient leisure for even more pressing work, ^ In Hebrew Moreh nebhuehim, — Instead of Dalalat al-hairin there ocoun a Ibo the form Dein al-hairin.-^Biit. His disciple, Joseph Ibn Aknin, to whom the work was dedicated, and who was expected to derive from it the greatest benefit, appears to have been disappointed. Now, ^ send the wife back to the man, for he is ' — or might become — * a prophet; he will pray for you that you may live/ and also for her that she may be firm and steadfast.
Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. (2.) An analysis of the whole of the Moreh Nebhuchim. It is true that some of his predecessors enunciated and demonstrated the Unity and the In- )oreality of the Divine Being, and they had interpreted ptural metaphors on the principle that ''the Law iks in the language of man " ; but our author adopted a ' and altogether original method.
Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. (3.) A translation of the First Part of this work from the Arabic, with explanatory and critical notes. The Commentators, n treating of anthropomorphisms, generally contented nselves with the statement that the term under con- ration must not be taken in a literal sense, or they iphrased the passage in expressions which implied a BF degree of materiality. Another signification of the term is " reason," that is, the distinguishing characteristic of man, as in nw^ ^*^ **n ri Ktn U7D3n nw lib nwv, "As the Lord liveth that made us this soul " (Jer. It has also the meaning of " soul," the part of man that remains after death ; comp. WD3n V^W l TDh6, " To bind his princes at his pleasure " (Ps. 22) ; also ns l&Q3n "^^^nn b«, " Thou wilt not deliver me xmto the will of my enemies " (Ps. 3) ;^ and also, according to my opinion, in the passage -^no n« il Sf:^ UDW^2 nw W^ DW, " If it be your wi U that I should bury my dead " (Gen.
We encourage the use of public domain materials for these purposes and may be able to help. A., for his kindness in supplying me with such information as I required. The chapters which follow may be considered as an appendix ; they treat of the following theological themes : the Existence of Evil, Onmiscience and Providence, Temptations, Design in Nature, in the Law, and in the Bi Uical Narratives, and finally the true Worship of God. In order to show that the Biblical anthropomorphisms do not imply the corporeality of the Deity, he seeks in each instance to demonstrate that the expression under examination is a perfect homonym de- noting things which are totally distinct from each other, and whenever such a demonstration is impossible, he as- sumes that the expression is a hybrid term, that is, being employed in one instance figuratively and in another ho- monymously. But to obviate objections he proposes an alter- native view, and takes Db!
Google This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world's books discoverable online. — On the Necessity of Proving the Inadmissi- bility of Attributes in Reference to Govl LIL — Classification of Attributes Llil. The protector, however, was in consequence of this humane act subjected to persecution.^ Although Alkifti, as an intimate friend of Joseph Ibn Aknin, might be expected to have had the most accurate information on the subject, his account does not appear to be trustworthy. But on what grounds did Abu'1-arab and others rest their charges of apostasy against Mai- monides ? Maimonides, having discovered that his disciple was sufficiently advanced for an exposition of the esoteric ideas in the books of the Propheta, commenced to give him such ezpoeitiona "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 Kalam, or Mahometan Theology.^ In compliance with this request, Maimonides composed the Guide of the Perplexed. An examination of the system and the method of the Kalam. It is designed to explain certain obscure figures which occur in the Prophets, and are not distinctly characterised as being figures" (p. Yet from this observation it must not be inferred that Maimonides abandoned his original purpose; for he examines the Kalam in the last chapters of the First Part (ch. But in the passage quoted above he confines himself to a delineation of the main object of this treatise, and advisedly leaves un- mentioned 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.
It has survived long enough for the copyright to expire and the book to enter the public domain. — On the Study and Teaching Metaphysics XXXVIL— On D^i D XXXVIIL— Omn K XXXIX.— On ab XL. — The Arguments of the Attributists and Scu- PAOE 64: 66 68 69 73 74 76 82 84 86 88 89 92 96 102 103 106 114 13o 138 139 141 143 145 147 149 lo O lol 164 167 171 172 17H is. The imputation that Maimonides was through covetousness induced to renounce his religion, * Comp. That charges of this kind were made cannot be denied. Yefeth, mentions the fact among other causes of his troubles.^ If it were true that he pretended to be a convert to Mahome- tanism, he would have enjoyed, according to Alkifti, the same protection of the law as all other Moslems, and would not have been outlawed or compelled to wander as a fugitive from place to place. xl THE LIFE OF MOSES MAIMONIDES^ in the Maghreb.^ As soon, however, as an enforcement of the king's decree was feared, or actually took plaoe^ so that Maimonides was outlawed, he sought safety in flight It may have been on such an occasion that Maimonides was protected by Abu'1-arab, the latter not knowing the true cause of his pro Ug^s danger. The reader has, therefore, to expect that the subjects mentioned in the dis- ciple's request indicate the design and arrangement of the present work, and that the Guide consists of the following parts : — 1. 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 sub- ject. Of these some are homonymous^ some figurative, and some hybrid terms " (p. lxx.-lxxvi.), and treats of certain metaphysical themes in the beginning of the Second Part (Introd. We therefore frequently meet with such phrases as the following : ** This is fully discussed in works on metaphysics.'' By references of this kind the author may have intended to create a taste for the study of philosophical works.
.\ ■ m m % THE ENGLISH AND FOREIGN PHILOSOPHICAL LIBRARY. idiah further shows that the Divine attributes are either a Ufications of such of God's actions as are perceived by m, or they imply a negation. Every word selected for discussion bears upon some Scriptural text which, according to the opinion of the author, has been misinterpreted. He showed mercy to them, and His will to continue their trouble and misery ceased. The preposition n in bwritt;'* bayn has the force of D ; bwritt? '* bo370.* Grammarians give many instances of this use of the pre- ^ Eimchi likewise says id his Commentary on Judges x. Much less is it probable that Maimonides hid his own opinion under the cover of the Andalusian authority, from fear of being accused of heresy. Munk renders the firat by : ** Oil Ton explique tlairement/' and leaven t\i Q aecoud without translation. In this whole example nothing is mentioned that indicated his characteristics, and his essential properties, by yirtue of which he is king.
Abd-er-rahem al-fadhel ruled that a forced conversion was illegal, and acquitted Maimonides." According to Dzehebi it was in the house of this Abu'l- arab that Maimonides when outlawed, and in imminent danger of his life, found protection and hospitality in Spain. Osaiba, who lived in that city^ introduces his narrative as a mere rumour; when the report reached Alkifti, who was far away from Cairo, it had already assumed the form of an established fact. It was '' for him and for those like him " that the treatise was com- posed, and to him this work is iuscribed in the dedicatory letter with wbich the Introduction begins.