Maimonides after 800 Years: Essays on Maimonides and His Influence (review)
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The year 2004 marked the 800th anniversary of Maimonides' death. One of the many conferences honoring this occasion was held at Harvard University, and most of the essays in this volume represent the revised proceedings. They all clarify various aspects of Maimonides' life, works and influence.
Four articles in this volume deal with Maimonides' halakhic code, the Mishne Torah: R. Brody (p. 19) deals with the question of whether Maimonides was influenced by the monographs of the Geonim, particularly Saadia Gaon. He concludes that Maimonides exploited the models developed by his predecessors to a very limited extent. This reflects Maimonides' known critical attitude towards the Geonim. M. Halbertal (p. 81) examines the question of whether the Mishne Torah was intended by Maimonides to be a useful representation of the Halakhah, to be taken into account by subsequent adjudicators in their rulings, or alternatively to be a canonical work that obligates the adjudicators. Halbertal claims that though Maimonides wished the Mishne Torah would become a canonical work, he knew that history would determine whether or not it would be accepted by all Israel. B. Septimus (p. 307) calls for a structural analysis of small units in the Mishne Torah, as a valuable exegetical tool. Septimus implements his claim by focusing on the structure of Sefer ha-Madda' in order to understand its ethical theory. Finally, H. Soloveitchik suggests (p. 327) that the cumbersome structure of Hilkhot Shabbat may be understood as part of a polemic against the Karaites. He also suggests that the artistic character of the Mishne Torah is the reason why it has lasted.
Two articles in the volume deal with the esoteric aspect of Maimonides' writings: L. Kaplan argues (p. 135) that Maimonides' manner of presentation of the Account of the Beginning and of the Account of the Chariot in the Guide is parallel, in Maimonides' eyes, to their manner of presentation in rabbinic literature. In each instance Maimonides goes precisely one step beyond the Sages in reducing the degree of esotericism involved. C. H. Manekin points out (p. 207) that some of Maimonides' crucial ideas in the Guide, especially those combined with the idea of the Divine Will, are not to be found in his earlier writings. Manekin claims that the early Maimonides inclined to a naturalistic view, whereas after completing the Mishne Torah, he shifted to a more conservative position. Manekin considers two series of events prior to the completion of the Guide in 1191 that shed light on Maimonides' intellectual shift during this period. [End Page 171]
Some other articles in the volume deal with Maimonides' opinions on philosophical issues: L. E. Goodman deals (p. 65) with Maimonides' opinion on the structure of the soul, man's ultimate goal, virtues and vices. He connects Maimonides' opinions on these issues to his opinions on free will, providence, immortality and resurrection. A. Ivry examines (p. 113) Moses' image in Maimonides' thought against the background of Moses' image in Islam and Jewish tradition. He concludes that Maimonides saw Moses as the author, not the scribe of the Torah, and this is the reason he affirmed the traditional image of Moses. A. Ravitzky deals (p. 257) with the tension in Maimonides' philosophy between the individualistic contemplative goal of the philosopher and his political commitment to lead the people. Ravitzky claims that this duality is an essential aspect of Maimonides' opinion on the human norm: while the individual is on the path toward the goal, the duality reflects the need for gradual spiritual progress towards leadership, but when the individual is at the summit, the duality reflects the dual consciousness required of the philosopher after attaining the pinnacle.
Two articles in the volume deal with Maimonides' attitude toward Gentiles. H. Kreisal claims (p.151) that because of political-pedagogical considerations Maimonides would apparently claim that in the messianic age the entire world will convert to Judaism. D. Lasker analyzes (p. 167) the extent to which the various elements in Maimonides...
