* 1204 – Maimonides, Spanish rabbi and philosopher ( b. 1135 )

* The Mishneh Torah ( also known as the Yad HaHazaka for its 14 volumes ; " yad " has a numeric value of 14 ), by Maimonides ( Rambam ; 1135 – 1204 ).

Maimonides ( 1135 – 1204 CE ) relates that until the Babylonian exile ( 586 BCE ), all Jews composed their own prayers, but thereafter the sages of the Great Assembly composed the main portions of the siddur.

* December 13 – Maimonides, Spanish rabbi and philosopher ( b. 1135 )

14 Nisan – ( 1135 ) – Maimonides born

; 1135 – 1204: Rabbi Moses ben Maimon, aka Maimonides or the Rambam is the leading rabbi of Sephardic Jewry.

Mortalism is present in certain Second Temple Period pseudepigraphal works, later rabbinical works, and among medieval era rabbis such as Abraham Ibn Ezra ( 1092 – 1167 ), Maimonides ( 1135 – 1204 ), and Joseph Albo ( 1380 – 1444 ).

" Maimonides ( 1135 – 1204 ), the preeminent Jewish philosopher of his day, wrote, " Only lately some well-to-do men came forward and purchased three copies of my code Mishneh Torah which they distributed through messengers ....

They were studied by Islamic and Jewish scholars, including Rabbi Moses Maimonides ( 1135 – 1204 ) and the Muslim Judge Ibn Rushd, known in the West as Averroes ( 1126 – 1198 ); both were originally from Cordoba, Spain, although the former left Iberia and by 1168 lived in Egypt.

Taking as his framework the metaphysical and psychological system of Moses Maimonides ( Mosheh ben Maimon, 1135 / 8 – 1204 ), Abulafia strove for spiritual experience, which he viewed as a prophetic state similar to or even identical with that of the ancient Jewish prophets.

During the era of relative religious tolerance that followed, writers such as the Jewish theologian Maimonides ( 1135 – 1204 ) or the Muslim polymath ( 1126 – 1198 ) Averroes penned works of theology, science, philosophy, and mathematics that would have lasting impacts on Hebrew and Muslim philosophy and prove essential to the flowering of the European Renaissance centuries later.

The Jewish philosopher Maimonides ( 1135 – 1204 ) insisted that faith should be the only reason for circumcision.

The writings and rulings of those such as Rashi ( 1040 – 1105 ), Maimonides ( 1135 – 1204 ), Yosef Karo ( 1488 – 1575 ) who published the most widely accepted code of Jewish law the Shulkhan Arukh, Isaac Luria ( 1534 – 1572 ), the Vilna Gaon ( 1720 – 1797 ), the Chafetz Chaim ( 1838 – 1933 ) and many others have shaped Jewish religious law for almost two thousand years, as their religious rulings were published, distributed, studied, and observed until the present time.

Pioneer scholars such as Ibn Maimun ( Maimonides ), ( 1135 – 1204 ), Al-Idrissi ( d. 1166 AD ), Ibn al-Arabi ( 1165-1240 AD ), Ibn Khaldun ( 1332-1395 AD ), Ibn al-Khatib, Al-Bitruji ( Alpetragius ), Ibn Hirzihim, and Al-Wazzan were all connected with the madrasa either as students or lecturers.

In Jewish tradition, Saadiah ( d. 942 ), Ibn Ezra ( d. circa 1164 ), Maimonides ( 1135 – 1204 ) and Obadiah ben Abraham ( 1465-1515 ) identified the ezov mentioned in the Hebrew Bible with the Arabic word " za ' atar ".

Maimonides ' ( 1135 – 1204 ) Laws of Repentance in his Mishneh Torah is one of the most authoritative sources for the name and function of these days, but he draws on earlier sources:

According to Maimonides ( III 22 – 23 ), each of Job's friends represents famous, distinct schools of thought concerning God and divine providence.

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.

Maimonides studied Torah under his father Maimon, who had in turn studied under Rabbi Joseph ibn Migash – a student of Isaac Alfasi.

* Mechon Mamre – Hebrew text of the Mishnah according to Maimonides ' version ( based on the manuscript of his Mishnah commentary in his own handwriting ).

The origins of what has come to be known as Occam's razor are traceable to the works of earlier philosophers such as John Duns Scotus ( 1265 – 1308 ), Maimonides ( Moses ben-Maimon, 1138 – 1204 ), and even Aristotle ( 384 – 322 BC ) ( Charlesworth 1956 ).

* March 28 – Maimonides, Spanish rabbi and philosopher ( d. 1204 )

In a letter addressed to the French rabbis, he draws attention to the virtues of Maimonides and holds that Maimonides ' Mishne Torah – his Code of Jewish Law – not only shows no leniency in interpreting prohibitions within Jewish law, but may even be seen as more stringent, which in Nahmanides ' eyes was a positive factor.

* Hadran al HaRambam – Commentary on Maimonides ' Mishneh Torah.

Secondly, Hillel played a major role in the controversies of 1289 – 90 concerning the philosophical works of Maimonides.

Maimonides ( 1134 – 1204 ) says that as sins cannot be taken off one ’ s head and transferred elsewhere, the ritual is symbolic, enabling the penitent to discard his sins: “ These ceremonies are of a symbolic character and serve to impress man with a certain idea and to lead him to repent, as if to say, ‘ We have freed ourselves of our previous deeds, cast them behind our backs and removed them from us as far as possible ’.”

Jew and Philosopher – The Return to Maimonides in the Jewish Thought of Leo Strauss.

Maimonides died on December 12, 1204 ( 20th of Tevet 4965 ) in Fustat, and it is widely believed that he was briefly buried in the study room ( beit hamidrash ) of the synagogue courtyard, and that, soon after, in accordance with his wishes, his remains were exhumed and taken to Tiberias where he was re-interred.

* Maimonides, Spanish rabbi and philosopher ( d. 1204 )

20 Tebet-( 1204 )-Death of Maimonides

The literal message of the work was repulsive to those who maintained God's incorporeality ; Maimonides ( d. 1204 ) wrote that the book should be erased and all mention of its existence deleted.

According to Maimonides, an afterlife continues for the soul of every human being, a soul now separated from the body in which it was " housed " during its earthly existence.

In Montpellier, where he lived from 1303 to 1306, he was much distressed by the prevalence of Aristotelian rationalism, which in his opinion, through the medium of the works of Maimonides, threatened the authority of the Old Testament, obedience to the law, and the belief in miracles and revelation.

He mentions even with reverence the name of Maimonides, whose work he possessed and studied ; but he was more inclined toward the mysticism of Nachmanides.

In them he concentrated on the idea that prophetic inspiration was possible even in post-Talmudic times, and, indeed, had taken place at various times and in various schools, from the Geonim to Maimonides and beyond.

By the 12th century, the Mishneh Torah ( i. e., Rabbi Moses Maimonides ) was criticizing Christianity on the grounds of idol worship, in that Christians attributed divinity to Jesus who had a physical body.

Maimonides was concerned about the need for the law to guard itself in public perceptions, to preserve its majesty and retain the people's respect.

Maimonides was not the first Jewish thinker to criticise concubinage ; for example, it is severely condemned in Leviticus Rabbah.

As early as the 2nd century, however, some authorities declared this resurrection of the dead was a prophetic vision: an opinion regarded by Maimonides ( Guide for the Perplexed, II: 46 ) and his followers as the only rational explanation of the Biblical passage.

Besides the basic categories applied to the mitzvot in antiquity, during the medieval period Jewish law was classified by such works as Maimonides ' Mishneh Torah and Joseph Karo's Shulchan Aruch.

In Maimonides ' time, his list of tenets was criticized by Hasdai Crescas and Joseph Albo.

Anatoli was the son-in-law ( and possibly also the brother-in-law ) of Samuel ibn Tibbon, the well known translator of Maimonides.

Owing to this intimate connection with the ibn Tibbons, Anatoli was introduced to the philosophy of Maimonides, the study of which was such a great revelation to him that he, in later days, referred to it as the beginning of his intelligent and true comprehension of the Scriptures, while he frequently alluded to Ibn Tibbon as one of the two masters who had instructed and inspired him.

Maimonides was born during what some scholars consider to be the end of the golden age of Jewish culture in the Iberian Peninsula, after the first centuries of the Moorish rule.

Maimonides was not known as a supporter of mysticism, although a strong intellectualistic type of mysticism has been discerned in his philosophy.

Some say, though, that it is probable Maimonides feigned a conversion to Islam before escaping, his forced conversion was ruled legally invalid per Islamic law when brought up by a rival in Egypt.

With the loss of the family funds tied up in David's business venture, Maimonides was constrained to assume the vocation of physician, for which he was to become famous, having been trained in medicine in both Córdoba and in Fes.

Maimonides and his wife, the daughter of one Mishael ben Yeshayahu Halevi, had one child, Avraham, who was recognized as a great scholar, and who succeeded him as Nagid and as court physician at the age of eighteen.

The office of Nagid was held by the Maimonides family for four successive generations until the end of the 14th century.

A popular medieval saying that also served as his epitaph states, From Mosheh ( of the Torah ) to Mosheh ( Maimonides ) there was none like Mosheh.

But Maimonides was also one of the most influential figures in medieval Jewish philosophy.