In the Sefer ha-Yarḥi, Abba Mari refers to the great caution shown by the rabbis of old as regards the teaching of the mysteries of philosophy, and recommended by men like the Hai Gaon, Maimonides, and David Kimhi.

Rabbi Joseph Albo, for instance, in Sefer Ha-Ikkarim counts three principles of faith, while Maimonides lists thirteen.

These writings are: " Milhamot HaShem ," defending Alfasi against the criticisms of Zerachiah ha-Levi of Girona ( published with the " Alfasi ," Venice, 1552 ; frequently reprinted ; separate edition, Berlin, 1759 ); " Sefer ha-Zekhut ," in defense of Alfasi against the criticisms of Abraham ben David ( RABaD ; printed with Abraham Meldola's " Shiv ' ah ' Enayim ," Leghorn, 1745 ; under the title " Machaseh u-Magen ," Venice, 1808 ); " Hassagot " ( Constantinople, 1510 ; frequently reprinted ), in defense of Simeon Kayyara against the criticisms of Maimonides ' " Sefer ha-Mitzwoth " ( Book of Precepts ).

" Maimonides devotes the last section of " Sefer ha-Madda '" in his Mishneh Torah to the subject.

* Maimonides Sefer HaMitzvot ( Hebrew Fulltext )

The Mishneh Torah (, " Repetition of the Torah ") subtitled Sefer Yad HaHazaka ( ספר יד החזקה " Book of the Strong Hand ,") is a code of Jewish religious law ( Halakha ) authored by Maimonides ( Rabbi Moshe ben Maimon, also known as RaMBaM or " Rambam "), one of history's foremost rabbis.

Parallel to the 3 chapters a day cycle, there is a daily study of the Sefer Hamitzvoth " Book of the Commandments ", also authored by Maimonides.

Rabbi Moshe ben Maimon ( Maimonides ) stated in the Mishneh Torah Sefer Shofetím, Hilekhót Mumarím 3: 3

The Aleppo Codex was the manuscript used by Maimonides when he set down the exact rules for writing scrolls of the Torah, Hilkhot Sefer Torah (" the Laws of the Torah Scroll ") in his Mishneh Torah.

* Maimonides ' Commentary on the Mishnah, Sefer ha-Mitzvot, Guide to the Perplexed, and many of his letters and shorter essays.

Examples of his contributions include his encyclopedic commentary to the entire Mishneh Torah set to the renowned Yemenite text of the Mishneh Torah, his translation of all of Maimonides ' Commentary on the Mishnah from Arabic into modern Hebrew, as well as translations of the Guide for the Perplexed, Duties of the Heart, Sefer Kuzari, and a number of other works.

Maimonides, in his " Sefer Refu ' ot ", mentions dishes that are good for health.

* The fourteen criteria employed by Maimonides in his Sefer Hamitzvot

The prohibition against physical contact with arayot is codified by Rishonim including Maimonides ( Hilchos Issurei Biah 21: 1 ) and the Moses ben Jacob of Coucy ( Sefer Mitzvos Gadol 126 ), who note the consideration of whether the contact is done derekh v ' taavah ( דרך ותאוה ) in aaffectionate or lustful manner.

Rabbeinu Abraham ben David was a Provençal rabbi, a great commentator on the Talmud, Sefer Halachot of Rabbi Yitzhak Alfasi and Mishne Torah of Maimonides, and is regarded as a father of Kabbalah and one of the key and important links in the chain of Jewish mystics.

In the legal codes, such as Maimonides ' Mishneh Torah, it is laid down that any copy of the Pentateuch which does not comply with the strict rules for a Sefer Torah, for example because it is not a parchment scroll or contains vowel signs, has only the same sanctity as a copy of an individual book ( ḥomesh ).

The requirement for close derivation of the conceptual structures underlying various Jewish laws, as a regular part of one's Torah study, is described by Maimonides ( Yad HaChazakah, Sefer Madda, Laws of Torah Study, 1: 11 ) as follows:

In regards to B ' nei Anusim, Rabbi Moshe ben Maimon ( Maimonides ) stated in the Mishneh Torah Sefer Shofetím, Hilekhót Mumarím 3: 3

Rabbi Moses ' arrangement and presentation are heavily influenced by Maimonides ' discussion of the commandments in the Sefer Hamitzvot and by his codification of the Halakha in the Mishneh Torah.

Maimonides describes the Olam Haba (" World to Come ") in spiritual terms, relegating the prophesied physical resurrection to the status of a future miracle, unrelated to the afterlife or the Messianic era.

* Orchot Tzaddikim (" Paths the Righteous ") Its authorship and time of writing is uncertain, but as it quotes Maimonides, it was written some time after his works were disseminated.

Scholars suggest that Maimonides instigated the Maimonidean Controversy when he verbally attacked Samuel ben Ali Ha-Levi al-Dastur (" Gaon of Baghdad ") as " one whom people accustom from his youth to believe that there is none like him in his generation ," and he sharply attack the " monetary demands " of the academies.

His most important work, Rosh Amanah (" The Pinnacle of Faith "), defends Maimonides ' thirteen articles of belief against attacks of Hasdai Crescas and Yosef Albo.

But having been completely overshadowed by Maimonides ' classical work, the Moreh Nebukim, Abraham ibn Daud's Emunah Ramah (" Sublime Faith "), a work to which Maimonides himself was indebted for many valuable suggestions, received scant notice from later philosophers.

According to several authorities (" Yad Mal ' akhi " rule 26, pg 186 ), a decision may not be rendered in opposition to a view of Maimonides, even though the latter apparently militated against the sense of a Talmudic passage, for in such cases the presumption was that the words of the Talmud were incorrectly interpreted.

Maimonides lists his Eight Levels of Giving, as written in the Mishneh Torah, Hilkhot matanot aniyim (" Laws about Giving to Poor People "), Chapter 10: 7-14:

Samuel ibn Tibbon was an enthusiastic adherent of Maimonides and his allegorical interpretation of the Bible ; he held that many Bible narratives are to be considered simply as parables (" meshalim ") and the religious laws merely as guides (" hanhagot ") to a higher, spiritual life.

Rabbi Meir Simcha authored Ohr Somayach ( or Ohr Sameiach ) (" The delighted, or happy, light "), a play on his name, possibly derived from Proverbs 13: 9 ), a collection of novellae on Maimonides ' Mishneh Torah.

The first main division opens with a thorough criticism of the twenty-five ( or twenty-six ) Aristotelian propositions (" hakdamot ") which Maimonides accepts as axiomatic and out of which he constructs his idea of God.

It is not mentioned in traditional classical sources such as the Tanakh (" Hebrew Bible "), the classical rabbinic works ( Mishnah and Talmud ), or Maimonides ' 13 Principles of Faith.

Maimonides and the Shulchan Aruch formulate this prohibition as " hugging, kissing, or enjoying close physical contact " (" chibek venashak veneheneh bekiruv basar ").

Another well-beloved piyyut is Yigdal (" May God be Hallowed "), which is based upon the Thirteen Principles of Faith developed by Maimonides.

It is for this reason that while praising Maimonides as the author of the " Yad ," Luzzatto blames him severely for being a follower of the Aristotelian philosophy, which, he says, brought no good to himself while causing much evil to other Jews (" Penine Shadal ," p. 417 ).

Discussions on astronomical points, especially with regard to the spheres, and disputed points in calculating the calendar occur frequently in the works of Judah ha-Levi, Abraham ibn Ezra, and Maimonides, while a new system of astronomy is contained in the " Wars of the Lord " (" Milḥamot Adonai ") of Levi ben Gershon.

This includes manuscript material for his books Guide to Jewish Religious Practice ( 1979 ), The Ten Commandments in a Changing World ( 1963 ), The Anguish and the Ecstasy of a Jewish Chaplain ( 1974 ), and his translation of The Code of Maimonides ( Mishneh Torah ): Book 7, The Book of Agriculture ( 1979 ).

*" Notes on Maimonides ' Book of Knowledge ".

He was at work revising his translation of Maimonides ' Book of Cleanness when he finally succumbed to his fatal illness.

* The Book of Offerings, Moses Maimonides, Julian Obermann, in December, 1950 ; ISBN 0-300-00398-6

* The Book of Cleanness, Moses Maimonides, Julian Obermann, was published in December, 1954, ISBN 0-300-00397-8

There is no consistent view in classical rabbinical literature as to the order of the names ; the Jerusalem Targum, for example, argued that the names appeared in the order of the birth of each tribe's patriarch according to the Book of Genesis ; Maimonides argued that the names were all engraved on the first stone, with the words are the tribes of Jeshurun being engraved on the last stone ; kabbalistic writers such Hezekiah ben Manoah and Bahya ben Asher argued that only six letters from each name was present on each stone, together with a few letters from the names of Abraham, Isaac, or Jacob, or from the phrase are the tribes of Jeshurun, so that there were seventy-two letters in total ( 72 being a very significant number in Kabbalistic thought ).

Mosheh ben Maimon ( משה בן מימון )‎, called Moses Maimonides and also known as Mūsā ibn Maymūn (), or RaMBaM ( רמב " ם – Hebrew acronym for " Rabbi Mosheh Ben Maimon "), was a preeminent medieval Jewish philosopher and one of the most prolific and followed Torah scholars and physicians of the Middle Ages.