Table of Contents
CONTENTS
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| Life of Maimonides | |
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| Moreh Nebuchim Literature. Analysis of the Guide for the Perplexed | |
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| Introduction-- |
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| Dedicatory Letter | |
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| The Object of the Guide | |
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| On Similes | |
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| Directions for the Study of this Work | |
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| Introductory Remarks | |
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| 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, aḅ and aḅot | |
| 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 | |
| XXXVIII | On aḥor | |
| XXXIX | On leb | |
| XL | On ruaḥ | |
| XLI | On nefesh | |
| XLII | On .hayyim-mavet | |
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| XLIII | On ḳanaf | |
| 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 | |
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| 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 | |
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| 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 Pirḳe 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 | |
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| The Author's Introduction and Apology for Publishing, contrary to the Teaching of the Mishnah, an Interpretation of Ezek. i. | |
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| 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 | |
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| XLIII | Eighth Class, Sabbath and Festivals | |
| XLIV | Ninth Class, Prayer, Tefillin, 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 |