From "God of the World" to "God of the Heavens": From the Mishneh Torah to The Guide of the Perplexed
Maimonides opened almost all of his books with the verse "in the name of the Lord, the God of the world" (Gen 21:33). This verse describes the nature of Abraham’s calling, which Maimonides interprets, both in the Mishneh Torah and in the Guide of the Perplexed, as an effort to persuade oth...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
2022
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| In: |
Harvard theological review
Year: 2022, Volume: 115, Issue: 1, Pages: 90-109 |
| Standardized Subjects / Keyword chains: | B
Maimonides, Moses 1135-1204, Mishneh Torah
/ Maimonides, Moses 1135-1204, Dalālat al-ḥāʾirīn
/ Abraham, Biblical person
/ Creation
|
| IxTheo Classification: | BH Judaism HB Old Testament NBD Doctrine of Creation TG High Middle Ages |
| Further subjects: | B
Abraham
B Maimonides B Creation B principles of faith B preexistent world |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Maimonides opened almost all of his books with the verse "in the name of the Lord, the God of the world" (Gen 21:33). This verse describes the nature of Abraham’s calling, which Maimonides interprets, both in the Mishneh Torah and in the Guide of the Perplexed, as an effort to persuade others to abandon their idolatrous perceptions and affirm the uniqueness of God. There is, however, a difference between the way Maimonides describes Abraham and his calling in the Mishneh Torah and their portrayal in the Guide of the Perplexed. In the former, Abraham is presented as a philosopher; in the latter, as a biblical prophet. In the Mishneh Torah, Maimonides’s description of Abraham revolves around a verse that describes the "God of the world"; in the Guide of the Perplexed, Maimonides adds verses in which Abraham mentions "heaven." In this article, I shall examine these differences and suggest that they represent developments and shifts in Maimonides’s own philosophical position. | ||
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