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.

Jewish codifiers accepted the opinion of Maimonides who ruled that the holiness of the Temple sanctified the site for eternity and consequently the restrictions on entry to the site are still currently in force.

However, since Alfasi and Maimonides generally agree, the overall result was overwhelmingly Sephardi in flavour, though in a number of cases Caro set the result of this consensus aside and ruled in favour of the Catalonian school ( Nahmanides and Solomon ben Adret ), some of whose opinions had Ashkenazi origins.

In regards to kol isha specifically, he notes that R. Yaakov Weinberg cites Maimonides Hilkhot Isurei Bi ’ a ( Laws of Forbidden Sexual Relations ) 21: 2, in which Maimonides states that " one who looks even at a woman ’ s little finger with the intent to derive pleasure is as if he looked at her privates and even to hear the voice of a forbidden woman or to see her hair is forbidden.

" R. Weinberg points out that the meaning of Maimonides ’ words is that the prohibition to hear a woman ’ s voice is only if there is intent to thereby derive erotic pleasure.

Maimonides maintains that if one has already married such a woman, he has no obligation to divorce her according to Jewish law.

His commentaries were greatly esteemed among the Arabs, who translated many of them, and he is heavily quoted by Maimonides.

Encouraged, however, by letters signed by the rabbis of Argentière and Lunel, and particularly by the support of Kalonymus ben Todros, the nasi of Narbonne, and of the eminent Talmudist Asheri of Toledo, Ben Adret issued a decree, signed by thirty-three rabbis of Barcelona, excommunicating those who should, within the next fifty years, study physics or metaphysics before their thirtieth year of age ( basing his action on the principle laid down by Maimonides, Guide for the Perplexed part one chapter 34 ), and had the order promulgated in the synagogue on Sabbath, July 26, 1305.

According to Maimonides, the correct view of providence lies with Elihu, who teaches Job that one must examine his religion ().

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.

According to Maimonides, any Jew who rejects even one of these principles would be considered an apostate and a heretic.

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

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.

In his introduction to Mishneh Torah Maimonides provides a generation by generation account of the direct line of all those who transmitted this tradition beginning with Moses himself up until the Mishnaic era.

( These three times, plus in some congregations the Aleinu prayer during the Musaf Amidah on Yom Kippur and Rosh Hashanah, are the only times in Jewish services when Jews engage in prostration, with the exception of some Yemenite Jews and talmedhei haRambam ( disciples of Maimonides ) who may prostrate themselves on other occasions during the year ).

In Jacobs ' and Broyde's view, they were attracted by its glorification of man, its doctrine of immortality, and its ethical principles, which they saw as more in keeping with the spirit of Talmudic Judaism than are those taught by the philosophers, and which was held in contrast to the view of Maimonides and his followers, who regarded man as a fragment of the universe whose immortality is dependent upon the degree of development of his active intellect.

His early education was cared for by his father and by the local rabbi, David Fränkel, who besides teaching him the Bible and Talmud, introduced to him the philosophy of Maimonides.

Jewish neo-Aristotelian philosophers, who are still influential today, include Maimonides, Samuel ben Judah ibn Tibbon, and Gersonides.

" On the topic of omniscience and free will, Jacobs writes that in the medieval period, three views were put forth: Maimonides, who wrote that God had foreknowledge and man is free ; Gersonides, who wrote that man is free and consequently God does not have complete knowledge, and Hasdai Crescas, who wrote in Or Adonai that God has complete foreknowledge and consequently God is not really free.

Although the dominant strain in Judaism is that God is personal, there is an " alternate stream of tradition exemplified by ... Maimonides ," who, along with several other Jewish philosophers, rejected the idea of a personal God, a reflecting of his belief in negative theology, the idea that God can only be described by what God is not.

This belief was expressed by Maimonides, who wrote that " Moses was superior to all prophets, whether they preceded him or arose afterwards.

Importantly, Maimonides, while enumerating the above, added the following caveat " There is no difference between Biblical statement ' his wife was Mehithabel ' 10, 6 on the one hand an " unimportant " verse, and ' Hear, O Israel ' on the other an " important " verse ... anyone who denies even such verses thereby denies God and shows contempt for his teachings more than any other skeptic, because he holds that the Torah can be divided into essential and non-essential parts ..." The uniqueness of the 13 fundamental beliefs was that even a rejection out of ignorance placed one outside Judaism, whereas the rejection of the rest of Torah must be a conscious act to stamp one as an unbeliever.

Others, such as Rabbi Joseph Albo and the Raavad, criticized Maimonides ' list as containing items that, while true, in their opinion did not place those who rejected them out of ignorance in the category of heretic.

1265 ) who wrote an opinion in his commentary on Maimonides ( Laws of Festivals and Holidays 5: 1 ) that " It is not proper to eat qitniyot on holidays because it is written ( in Deut.

While mainstream Rabbinic Judaism is classically monotheistic and follows in the footsteps of the Aristotelian theologian Maimonides, the panentheistic conception of God can be found in certain Jewish mystical currents.

It was also an important resource in the study of the Babylonian Talmud by the Kairouan school of Hananel ben Hushiel and Nissim Gaon, with the result that opinions ultimately based on the Jerusalem Talmud found their way into both the Tosafot and the Mishneh Torah of Maimonides.

There had been earlier Aristotelian influences within Christianity ( notably Anselm ), but Aquinas ( who, incidentally, found his Aristotelian influence via Avicenna, Averroes, and Maimonides ) incorporated extensive Aristotelian ideas throughout his own theology.

For example, by 1180 CE the term Yeshu Ha-Notzri can be found in the Maimonides ' Mishneh Torah ( Hilchos Melachim 11: 4, uncensored version ).

It was also an important resource in the study of the Babylonian Talmud by the Kairouan school of Hananel ben Hushiel and Nissim Gaon, with the result that opinions ultimately based on the Jerusalem Talmud found their way into both the Tosafot and the Mishneh Torah of Maimonides.

In the third volume, Maimonides commences the exposition of the mystical passage of the mystic doctrines found in the merkavah passages, while justifying this " crossing of the line " from hints to direct instruction.

On points not explicitly covered by Maimonides, such as the exact mode of prostration during prayers, there is considerable competition to unearth the most authentic mode from among the various Yemenite practices found in recorded history.

Guides to the process of repentance in Judaism can be found through the rabbinical literature, see especially Maimonides ' Rules of Repentance in the Mishneh Torah.

The division of parashot found in the modern-day Torah scrolls of all Ashkenazic, Sephardic, and Yemenite communities is based upon the systematic list provided by Maimonides in Mishneh Torah, Laws of Tefillin, Mezuzah and Torah Scrolls, Chapter 8.

Maimonides wrote a responsum lifting the decree of Ezra, based on an opinion in the Talmud stating that it had failed to be observed by a majority of the community and the Jewish people found themselves unable to sustain it.

In Aruch HaShulchan, Rabbi Epstein cites the source of each law as found in the Talmud and Maimonides, and states the halakhic decision as found in the Shulchan Aruch with the glosses of Rema.

Maimonides comments in his Mishneh Torah: " Great is peace, as the whole Torah was given in order to promote peace in the world, as it is stated, ' Her ways are pleasant ways and all her paths are peace.

Maimonides comments in his Mishneh Torah: " Great is peace, as the whole Torah was given in order to promote peace in the world, as it is stated, ' Her ways are pleasant ways and all her paths are peace.

Nonetheless Maimonides held that a prophet can be identified if his or her predictions come true.

Today it is almost exclusively imposed in cases where a spouse refuses to give a divorce, which prevents remarriage and which is sufficiently grievous that Maimonides suggested beating a divorce-refusing husband into granting one ).

He was opposed to philosophy and maintained that the views contained in The Guide to the Perplexed could not have been authored by Maimonides, but rather by an unknown heretic.

According to Kellner ( 1991 ) on Maimonides, a ger toshav ( or Noahide ) could be a transitional stage on the way to becoming a ger tzedek () or " righteous alien ", a convert to Judaism.

Albo states that neither Maimonides nor Crescas keeps in view his own fundamental criterion ; namely, the absolute indispensability of a principle without which the trunk of the tree could not subsist ; and on this score he rejects most of their creed.

While, in those instances where this harmony could not be established, Maimonides refused to follow Aristotle to the exclusion of Moses, his successors seemed bent upon the opposite course.

The difference between Thomism and Scotism could be expressed by saying that, while both derive from Arabic Neoplatonized Aristotelianism, Thomism is closer to the orthodox Aristotelianism of Maimonides, Averroes and Avicenna, while Scotism reflects the Platonizing tendency going back through Avicebron, the Brethren of Purity, the Liber de Causis and Proclus to Plotinus.

In Judaism, the Heavenly realms could fulfill Maimonides ' Principle of faith in Reward and Punishment.

While seeking thus to avoid the troublesome consequences certain Aristotelian theories would entail upon religion, Maimonides could not altogether escape those involved in Aristotle's idea of the unity of souls ; and herein he laid himself open to the attacks of the orthodox.

Maimonides taught that if the sages in Palestine would agree to ordain one of themselves, they could do so, and that the man of their choice could then ordain others.

Although Maimonides ' opinion had been opposed by Nahmanides and others, the scholars at Safed had confidence in him, and had no doubt that, from a rabbinical standpoint, no objection to his plan could be raised.

To Maimonides, for example, based on the synthesis of Jewish revelation with Greek philosophy, love and fear were to be awakened by contemplating the wonders of Creation, which could reveal the presence of their Creator.

Indeed, they argued that the biblical rule, that slaves should be freed for certain injuries, should actually only apply to slaves who had converted to Judaism ; additionally, Maimonides argued that this manumission was really punishment of the owner, and therefore it could only be imposed by a court, and required evidence from witnesses.