Maimonides (1135-1203)
Rabbi Moshe ben Maimon, known as Maimonides
as well as RaMbaM, was born in Corboba, Spain in 1135 but was forced
to leave while still young in order to escape the persecutions of the
Almohad berbers. He went to Morocco where Jews were no better treated,
and in 1165 went from Morocco to Egypt where he became court doctor
and leader of the Jewish community. It is said that he asked to be buried
in Tiberias.
The most important of his woks include the Guide to the
Perplexed, a philosophical treatise written in Arabic, and the Mishna
Torah, a Hebrew compilation of rabbinical prescriptions. These two works
have divided scholars. Those loyal to Maimonides are primarily rationalists
whereas his adversaries are in general mystics. Maimonides finally won
his place as the paradigmatic author of Jewish thought.
During his entire life, he maintained an active correspondence
with the leaders and members of different communities. Two letters follow.
The first, written when Maimonides was 64, is addresssed to Samuel ibn
Tibbon who lived in southern France and had offered to visit Maimonides
in the Middle East to discuss translating theGuide to the Perplexed
into Hebrew:
A Busy
Schedule
Only the Heavenly Creator of the World knows under what conditions
I am writing this letter to you! I have had to flee my colleagues
and take refuge in a hidden spot. I am so weak that I must occasionaly
prop myself up against the wall or write while lying down.
Regarding your wish to visit me,
I can only tell you how much pleasure that would give me for I would
truly like to discuss this question with you. I would have been even
happier than you about our meeting were it not for the worry created
by such a long and dangerous trip. I am also obliged to dissuade you
from taking such a perilous journey, all the moreso since we would
only see each other for the few moments that I would consider it my
duty to devote to welcoming you. Otherwise, this visit would not be
particularly useful for you. We would be unable to speak about anything
for even an hour, a day, or an evening. I submit my schedule to you
so that you yourself can see how busy I am.
I live
in Fostat and the sultan lives in Cairo; the two cities are a shabbat's
distance from one another, or some four thousand cubits. My obligations
insofar as the monarch is concerned are the most time consuming. I
must visit him daily and when he, one of his children, or one of the
harem dwellers are ill, I spend most of the day at the palace. Moreover,
one or two of the dignitaries visiting the court are often ill, in
which case I spend the entire day attending to them. In general this
means that I go to Cairo very early in the morning and even when nothing
in particular happens, I do not return to Fostat until the afternoon,
by which time I am dying of hunger. All of the waiting rooms are full
of Jews and Gentiles alike, important and humble people, theologians,
bailiffs, friends and enemies, all sorts of people await my return.
I leave my horse, wash my hands, and ask those who are waiting to
grant me a few moments during which I can eat something light, my
sole meal of the day. Then I begin the consultations, write out presecriptions
and prescribe diets. The flow of patients continues until nightfall
and can on occasion, I swear to you, continue until eight o'clock
or even later. I receive them lying on my back, overwhelmed by weariness,
and when night has fallen, I am so exhausted that I can barely speak.
Given
this schedule, I never have a free moment during the week to meet
the Jews who would like to discuss the affairs of the community or
private matters with me. I therefore devote my shabbat to this. The
congregation, at least the majoity of its members, meets at my home
after morning services and it is only at that point that I give my
instructions for the week. Then we study until noon. Some return after
minha, (afternoon service), and we spend our time reading until ma'ariv
(evening prayer). And I am only relating one part of what you would
see if, despite everything, you were to persist in wanting to visit
me, with God's help...
I pray
for your health and happiness my dear son and disciple, and for the
deliveance of our unfortunate people. Written by Moses, son of Maimon,
the 8 Tishi 1511 of the Seleucid era (Sept. 30, 1199). Peace.
Maimonides
The second letter is addressed to Ibn Djabir who, because
he did not read Hebew, could only study the Mishna Torah, Maimonides'
only work in Hebrew:
The Obligation to Study
'God is always before me.'
We have just received a letter from the honorable and respected notable,
our disciple, Joseph ben Abul-Kheir, may his soul find a place in
Heaven, known as Ibn Djabir. He claims hat he knows nothing of Jewish
affairs, of course, but it seems from his letter that he is making
a considerable effort to learn about Jewish culture and devotes much
time to my Arabic commentary on the Mishna even though he does not
understand the Mishna Torah, the code I wrote in Hebrew. He also indicates
that he has heard that certain scholars in Baghdad, may God protect
them, have attacked me on these issues (the gaon of Baghdad, Samuel
ben Ali, attacked the Mishna Torah and denounced the ambiguity of
Maimonides' positions on resurrection) and would like to know my reaction.
I would like to say first of all, may God keep you and ensure that
you enjoy many successes, that you are not an uneducated man, but
our disciple and friend, like anyone who seeks to devote himself to
studying the Torah even if he only understands one verse or a single
law. (As regards your question) it is not important that one study
in Hebrew, Arabic or Aramean. Indeed, what is important is to understand
the subject being addressed without taking the language into consideration
and this is even truer insofar as the commentaries (on Scripture)
and on the (laws) codes are concerned; what is important is to devote
oneself to study. It is said of every man who neglects study or has
never studied anything that 'he disdains God's word.' (Numbers XV,
31). Similarly, whoever shows little enthusiasm for increasing his
knowledge, even if he be the most illustrious sage, fails to acquit
himself of the commandement which prescribe studying the Torah, a
commandment that is the equivalent of all the others taken together.
I would like to say to you that
you should not underestimate yourself or despair of finding perfection.
Many erudites have begun their studies late in life and have nonetheless
become famous.
You remain our brother whatever
may happen. May God come to your aid and grant you his grace so that
you may reach perfection and happiness in this world and in the hereafter.
Moses, son
of Maimon, of blessed memory.
Maimonides
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