Maimonides’ Latin translation of Moreh Nevukhim | Guide for the Perplexed, was the most influential Jewish work in the last millennia (Di Segni, 2019; Rubio, 2006; Wohlman, 1988, 1995; Kohler, 2017). It marked the beginning of scholasticism, a daughter of Judaism raised by Jewish thinkers, according to historian Heinrich Graetz (Geschichte der Juden, L. 6, Leipzig 1861, p. xii). Printed by Gutenberg's first mechanical press, its influence in the West went as far as the Fifth Lateran Council (1512 — 1517) (...) "where scholars were encouraged to remove the difficulties which seemed to divide the whole of theology and philosophy (Leibniz, Théodicée, 11)." For centuries, the Guide revolutionized the curriculum of school instruction by reintegrating the natural laws of thought in the sphere of faith (the fourth of which became Leibniz’ Principle of sufficient reason). This complete collection of notes expounds the ideas of the Guide and features all the passages selected and rewritten by Leibniz. This first complete annotated bilingual translation of the original manuscripts in Latin serves as an entry point to the faith in conformity with Reason. This complete collection of notes expounds the ideas of the Guide as selected and rewritten by Leibniz, the famous mathematician inventor of computer arithmetic, considered the last universal genius. The first complete bilingual translation in three centuries features on the front cover Rembrandt's Philosopher in meditation, and a recommendation from Leibniz's himself on the back: "Rabbi Maimonides' excellent book, A Guide for the Perplexed, is more philosophical than I imagined and worthy of careful reading." According to Malbim’s translator, Noah Rosenbloom, the book’s epigraph indicates that nineteenth-century Rabbi Leibush ben Yehiel Michel Wisser, also known as Malbim, was familiar with Leibniz’ Theodicy. In Leibniz’ anthology of the Guide, the reader can get a detailed glimpse of Leibniz' impressions of Maimonides. The Foreword by Leibniz' translator Lloyd Strickland suggests that there were sympathies and perhaps even overlaps between the thoughts of both universal luminaries. -/- . (shrink)

La vida y la obra de Maimónides; introducción por León Dujovne. -- El imperio de la razón, por Ajad Haam (Ascher Guinzberg) -- Maimon y Maimónides; influjo de Maimónides en la filosofia alemana post-kantiana, por Hugo Bergmann. -- Caracteres de la ética de Maimónides, por Hermann Cohen. -- Doctrina de Maimónides sobre la profecía, por Z. Diesendruck. -- La revelación y la razón en la obra de Maimónides; su crítica de los Molecallemín, por Alfredo Franceschi. -- Maimónides y el (...) espíritu judío, por Alberto Gerchunoff. -- Actualidad de Maimónides, por Jacob Gordin. -- La obra fundamental de Maimónides, por Joseph Klausner. -- Maimónides, médico, por Elías Singer. -- Homenaje a Rambam, por Julien Weill. -- Maimónides en el pueblo, por Hilel Zeitlin. -- Selección de la obra de Maimónides (p. [311]-431). (shrink)

Moshe ben Maimon, or Moses Maimonides (1135-1204), remains one of the most celebrated rabbis in this history of Judaism; his numerous writings include philosophical and medical treatises in Arabic, two of history's most important works on Jewish law, and, most notably, efforts to reconcile Aristotelian philosophy with biblical teaching. The Complete Medical Works, edited by Gerrit Bos of the Martin-Buber-Institut fur Judaistik at the University of Cologne, collects the entirety of Maimonides's medical writings. Notwithstanding its title, On Asthma (...) is in fact a complete regimen of health, designed for the needs of a high-ranking patient whose identity is not stated. In true Galenic fashion, Maimonides stresses that a healthy lifestyle and diet are the most important preventative measures against chronic illness such as asthma. Good and bad foods are described in detail, and many recipes for beneficial dishes and drugs are included, with Maimonides adapting Galenic regimens to the needs of his Muslim patient. Volume Two offers Gerrit Bos’s critical editions of all three surviving medieval Hebrew translations of Maimonides’ work: one allegedly prepared by the fourteenth-century physician Samuel Benveniste, who served Don Manuel, brother of King Pedro IV of Aragon; a second by Joshua Shatibi from Játiva (Xátiva) between the years 1379 and 1390, for the referendary Fernán Díaz of Toledo at the court of King Juan II of Castile; and a third by an anonymous translator, perhaps in the thirteenth century. The volume also contains critical editions by Michael R. McVaugh of the two medieval Latin translations of Maimonides’ treatise, one probably made by Giovanni da Capua at Rome c. 1300 and the other begun by Armengaud Blaise in Montpellier in 1294 but completed eight years later. It concludes with a section of addenda and corrigenda to the first volume. (shrink)

Maimonides' Guide to the Perplexed is among the most influential texts within Jewish philosophy: a twelfth-century masterwork that seeks to navigate the straits between religion and philosophy. The Guide was written around 1190 in Classical Arabic by Moses ben Maimon, commonly known as Maimonides or as Rambam, a medieval Sephardic Jewish philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. The Guide to the Perplexed, written as a letter from a teacher (...) to his "perplexed" student, is Maimonides' magnum opus. In this new translation by philosopher Lenn E. Goodman and Jewish historian Phillip I. Lieberman, Maimonides' intimate, conversational voice comes through as never before in English. Written in the form of a three-part letter to Maimonides' student, Rabbi Joseph ben Judah of Ceuta, the Guide seeks to resolve the apparent contractions between Aristotelian thought and Rabbinical Jewish theology. Maimonides is all too cognizant of the challenges serious inquirers face at the confluence of the two great streams of thought and learning that Arabic writers labeled 'aql and naql, reason and tradition. The object of the Guide, as Maimonides declares near the start of the work, is to probe the mysteries of physics and metaphysics. But mysteries, for him, are not conundrums to be celebrated for their impenetrability, but problems to be solved. Maimonides' ideas echo throughout the work of philosophers including Aquinas, Spinoza, Leibniz, and Newton, and the Guide continues to inspire vigorous debate among philosophers and theologians today. Goodman and Lieberman's detailed commentary provides historical context and philosophical scaffolding, allowing readers to more fully understand the complexities of the most significant text in medieval Jewish thought. (shrink)

A classic work of Jewish philosophy and Mussar by the famed Safed Kabbalist. Hebrew text with facing, new, annotated translation.

1. Sefer Anshe ḳodesh -- 2. Sefer Zeraʻ ḳodesh.

Shaʻar ha-tefilah -- Shaʻar ha-teshuvah.

Ḥeleḳ Rishon, kerekh 1. Teshuvot ha-shayakhot le-Miḳra Midrash ṿe-deʻot ṿe-tsoraf la-hen Sefer Minḥat ḳenaʼot le-R. Aba Mari de-Lunil [Haḳdamah-pereḳ 37] -- Ḥeleḳ Rishon, kerekh 2. Miḳra Midrash ṿe-deʻot Teshuvot ha-shayakhot le-Miḳra Midrash ṿe-deʻot ṿe-tsoraf la-hen Sefer Minḥat ḳenaʼot le-R. Aba Mari de-Lunil [pereḳ 38-pereḳ 127] -- Ḥeleḳ sheni. Teshuvot ha-shayakhot le-Masekhet Berakhot ṿe-Seder Zeraʻim -- Ḥeleḳ shelishi. Teshuvot ha-shayakhot le-Masekhet Shabat ṿe-ʻEruvin.

The effect of upper bounds on message delivery times in a computer network upon the dynamics of knowledge gain is investigated. Recent work has identified centipedes and brooms—causal structures that combine message chains with time bound information—as necessary conditions for knowledge gain and common knowledge gain, respectively. This paper shows that, under the full-information protocol, these structures are both necessary and sufficient for such epistemic gain. We then apply this analysis to gain insights into the relation between “everyone knows” and (...) common knowledge. We prove a tight threshold on the depth k, beyond which Ek G (everyone in G knows nested to depth k) collapses into CG (common knowledge), when this knowledge concerns the occurrence of a spontaneous event. The threshold depends on the size of the group G of agents, as well as the time that has elapsed since the event of interest occurred. The existence of such a threshold is not guaranteed for all protocols, which is demonstrated here by presenting a counterexample in which no such threshold exists. (shrink)