Isaac Arama (1420–1494), an eminent fifteenth-century Spanish rabbi, who, like many of his colleagues, led a life of dislocation ending in expulsion, was distressed by the trend, most prominently advanced previously by Moses Maimonides (1138–1204), of reading the Hebrew Scriptures strictly
In his book, the Mishneh Torah ( The Code of Maimonides ), Maimonides is known to have been extremely particular and exacting in his terminology and language use. 1 His awareness of language and the importance of exact phrasing already appears in his introduction to the Code , and therefore
all, been mentioned in the annals of Jewish history. 2 This has benefited, as I will show in this Zuta , our understanding of medieval Jewish readers’ perceptions of the affinity between the philosophy of Alghazali (1058–1111) and the philosophy of Maimonides (1135–1204). 3 As shown in previous
Aphorisms enjoyed great popularity in the ancient and medieval world and, according to Maimonides, it was Hippocrates’ most useful work as it contained aphorisms, which every physician should know by heart. They were translated into Hebrew several times, but it was Maimonides’
Commentary on Hippocrates’ Aphorisms that made the work influential in Jewish circles. For the composition of his commentary, Maimonides consulted the
Aphorisms through the commentary by Galen, translated by Ḥunayn ibn Isḥāq. This edition of Maimonides’ Arabic commentary and its Hebrew translations, the first with an English translation based on the Arabic text, is part of a project undertaken by Gerrit Bos to critically edit Maimonides’ medical works.
interesting and illuminating ways. However, through analysis of the thought of Maimonides, I will argue here that interreligious communication on this basis runs a strong risk of turning the endeavor into a project largely restricted only to the intellectual elite within in each tradition. In contrast to this