Moses Maimonides

2021 ◽  
pp. 89-94
Keyword(s):  
Moses Maimonides

Knowledge and the Cathartic Value of Repentance

2018 ◽  
Keyword(s):  
Short Note ◽  
Moses Maimonides

An austere form of legalism lies at the heart of Judaism. Apart from a limited set of exceptions, every adult Jew is required to observe the full gamut of relevant biblical and rabbinic laws. Success in this endeavor is handsomely rewarded and failure severely punished. Despite the apparent bleakness of this legalism, the system licenses a divine pardon in cases where the offending individual repents. This chapter opens with a discussion of this clemency, as understood by Moses Maimonides, before moving on to a reading of a Talmudic debate that introduces an epistemic puzzle regarding repentance. With the epistemic contours of repentance thus exposed, the remainder of the chapter deals with the manner in which Timothy Williamson’s work on knowledge can undermine the cathartic value of repentance. The chapter concludes with a short note marking the implications for Christianity and Islam.

scholarly journals Crisis discourse and framework transition in Maimonides’ Mishneh Torah

2020 ◽  
Vol 3 (1) ◽  
pp. 664-680
Author(s):  
Omer Michaelis
Keyword(s):  
Discourse Analysis ◽  
Legal Order ◽  
Jewish Law ◽  
Legal Code ◽  
The Past ◽  
Moses Maimonides ◽  
Crisis Discourse

AbstractIn his works from the past decade, Menachem Fisch offered an analysis of a crucial distinction between two modes of rationalized transformation: an intra-framework transformation and an inter-framework one, the latter entailing a revolutionary shift of the framework itself. In this article, I analyze the attempt to produce such a framework transition in the tradition of Jewish Halakha (i.e., Jewish Law) by one of the key figures in its history, Moses Maimonides (1135–1204), and to explore how this transition was rationalized and promoted by the utilization of crisis discourse. Using discourse analysis, I analyze the introduction to Maimonides’ great legal code, Mishneh Torah, and explore the modes by which he sought to establish, install and stabilize a homogenous and centralistic legal order at the center of which will lie one – that is, his own – Halakhic book.

Dangers of Chicken Soup

PEDIATRICS ◽  
1986 ◽  
Vol 77 (5) ◽  
pp. 785-786
Author(s):  
EDWARD CHU
Keyword(s):  
Therapeutic Effect ◽  
Common Cold ◽  
Medical Literature ◽  
Ancient Greek ◽  
Chicken Broth ◽  
12Th Century ◽  
Moses Maimonides ◽  
The Common ◽  
Good For

To the Editor.— Chicken soup has long been regarded as a popular treatment for a wide variety of ailments. The 12th century philosopher and physician, Moses Maimonides, extracting from ancient Greek writings, recommended chicken broth for "rectifying corrupted humors,"1 which meant it was good for everything. Recently, chicken soup has again received attention in the medical literature, some of it serious2 and some of it tongue in beak [sic].3-6 The serious study demonstrated a significant increase in nasal mucous velocity following the ingestion of hot chicken soup, suggesting a therapeutic effect in the common cold.

Moses Maimonides

2011 ◽  
pp. 808-815
Author(s):  
George Arabatzis ◽  
Maarten J. F. M. Hoenen ◽  
Vasileios Syros ◽  
Harro Höpfl ◽  
Lidia Lanza ◽  
...  
Keyword(s):  
Moses Maimonides

Moses Maimonides

1999 ◽  
Vol 159 (16) ◽  
pp. 1841 ◽  
Author(s):  
Steven R. Simon
Keyword(s):  
Moses Maimonides

From Maimonides to Duran

2004 ◽  
pp. 66-82
Author(s):  
Menachem Kellner
Keyword(s):  
Fifteenth Century ◽  
Sustained Attention ◽  
Moses Maimonides ◽  
Jewish Intellectuals

This chapter explores the important thinkers who came after Moses Maimonides’ time. During this period there were three basic ways of relating to Maimonides the philosopher, theologian, and halakhist: his work was commented upon, it was subjected to criticism, and it was invoked as an authority. During the thirteenth and fourteenth centuries only five thinkers explicitly contributed to the discussion of creed formulation in Judaism. With the beginning of the fifteenth century the chapter reveals a startling change. While in the thirteenth and fourteenth centuries the question of creed formulation was, at best, of peripheral concern to Jewish intellectuals, in the fifteenth century it moved much closer to the centre of the stage. Indeed, with the glaring exception of Maimonides, no Jewish thinker before the beginning of the fifteenth century devoted systematic, self-conscious, and sustained attention to the question of the dogmas of Judaism.

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