Brace Maïmonide

The Rabbi Moshe Ben Maimon (Hebrew: הרבמשהבןמיימון, often abbrévié in HaRambam ; Arab: أبوعمرانموسىبنميمونبنعبداللهالقرطبيالإسرائيلي Foamed bin Maimoun ibn Abdallah Al-Kourtoubi Al-Israili Moïse wire of Maïmon wire of Abdallah (Ovadia) the Cordovan Juif; Greek: Μωυσής Μαϊμονίδης Moyses Maïmonides , francized in Moïse Maïmonide ) was a Médecin, officiating at the court of Saladin, philosopher, commentator of the Mishna, legalist, codifying, and Naggid (chief of the community) of the Jews of Egypt, born the March 30th 1135 with Cordoue and dead the December 13rd 1204 with Fostat.

Excelling in each field which he exerted, he influenced the world not-Jew durably. Although this work was strongly disputed of alive sound, as well in the field of the philosophy as of the Jewish law and ethics, he was recognized after his death like one of the greatest figures of the Jewish Pensée, of the Histoire of the Jewish people and the Judaïsme even, at the point to be compared in his epitaph with Moïse: “ Semi Moshe AD Moshe lo kam ké Moshe ” (Of Brace with Brace, it did not rise any like Moïse from there).

Its work is currently regarded as the traditional ones of the Jewish thought and study. Many tendencies of the Jewish world were asserted of its heritage, so much the piles Juifs of the Yemen, of which some recognize of another authority only his, that the partisans of the Jewish Lumières, which transfer in its efforts to reconcile the faith and the reason, the Jewish tradition and the Greek culture, a preceding history of their own ideas, perpetuated by Moses Mendelssohn which they did not hesitate to describe as “third Brace. ” It is also because of its scholarship in the profane Judaism and sciences that its name was given to the Maïmonide athenaeums of Paris and Brussels.

Biography

Wire of Maïmon Ben Yossef HaDayan, Resulting long and illustrates line of Rabbin S and judge S, that some do not hesitate to make go up until Rabbi (itself famous of davidic line), it was born in Cordoue. Fact that its birth date is known except for the day (still that a doubt remains over the year), as that of its death is indicating Réputation which it had acquired of alive sound. It lost his mother in young age.

Towards the 13 years age, it was constrained with the Exil at the time of the catch of Cordoue by the Almohades. Those forced indeed with conversion or the exile. The Maïmon family emigrated towards the Morocco, where the young Brace was informed in Jewish and profane sciences. It lute Aristote, Hippocrates and well of others and took note of the writings of Averroès at the end of its life. The Légende wants that it was scrambled with his father, despaired by his disinterest posted for the religious studies, before reappearing, buckled by its Talith, making a masterly sermon at the time of the Shabbat before being reconciled with his/her father, overcome by the emotion and the masterliness whose proof his/her son made. If it is indeed a legend, inspired of the biography of Rabbi Akiva reported in the Talmud, it is probable that its interest for philosophical sciences is in the beginning. However, the Talmud itself does not pay it: " The belief of the nations (idolâtres), do not believe it, the wisdom of the nations, believe it " ?

However, Morocco quickly became him also the theater of Massacre S on bottom of religious intolerance, and the Maïmon family had to emigrate in Ground of Israel. It is there that Rav Maïmon in 1170 died, after having encouraged its family to go down in Egypt, where Maïmonide was requested by all the communities to become their rabbi. He had only forty-two years, but the Karaïsme dominated in Egypt, and only a man of its stature would be able to face there.

With died in a shipwreck of his David brother, whose trade of pearls ensured their subsistence, he refused " to be made a crown of the Torah " , and the Médecine exerted to provide for its needs. Its cabinet was opened with all, Jew, Christian, Moslem, rich person or poor. He still managed to give masterly lessons of philosophies, followed by all, and courses of crowned studies. He quickly became appointed doctor of the secretary of Saladin, which was worth to him as many enmities of the Egyptian doctors than members of the Jewish community who suspected it of living like a converso.

This assertion, as false as ridiculous, comes from its rivals, but also from his preferred disciple, Joseph ibn Aqnin (for which Maïmonide intended the Guide of stray the). Joseph had transitorily pretends to embrace Islam, before fleeing, and to go to Egypt, where it would find refuge near a famous scholar named Moussa bin Maimun. Although there was not a bad intention of its share, it is extremely probable which he carried large a Créance to this assumption, consequently giving to it much more Crédit.

In addition, in its Epistle with the Jews of Yemen , Maïmonide writes indeed that there is neither shame nor disgrace to convert under the constraint, and that better is worth a converted but alive Jew, in so far as it continues to practice his Religion in secrecy, that a dead Jew. As for Maïmonide itself, its personality was too strong, and its too large prestige so that it had to resort to it: king Richard himself wished to attach it at his court, offers that Maïmonide declined.

He died in Fostat, but was buried with Tibériade, the sides of his father.

Its first philosopher's stone was the Comment on the Mishna. In Theology, he is in particular the author of the Mishné Torah , monumental work written in Hebrew in a pure language, and not in Arab or Araméen as he was of use, and intended to cure the thousand-year-old dispersion of the rules of the Jewish practice (Mishna). Its work in this field still constitutes the base of the rabbinical law.

Like Philosopher, it introduced logic aristotelician into the Jewish thought and opened tracks in the fields of the Psychologie and the ethical . But its essential contribution consists of a conciliation of the Science and Religion which it exposes in its Guide of stray the writes this Arab time in . Maïmonide estimates that research without prejudices of the “scientific Vérité”, far from excluding God, brings to better knowing its perfection - thought than one finds in a certain manner at another Moslem Cordovan , Averroès.

Influence

Maïmonide was one of the rare thinkers of the medieval Judaïsme whose influence radiated beyond the Jewish circles.

This influence, will perdura until the Lumières: Spinoza, Brace Mendelssohn, regarded by some as its successor (for some, it would be even the " third Moïse" , cf epitaph)…

Nowadays, it is one of the philosophical Jews the most respected and its theories take again force and strength in the Jewish Pensée contemporary.

During following centuries, the influence of Maïmonide caused conflict between maïmonidiens and anti-maïmonidiens. But the majority of the thinkers remain divided, recognizing the genius of the man and his vision aristotelician of the world, but rejecting the elements which they regard as in dissension with the tradition.

Most important criticizes philosophy maïmonidienne, and aristotelician in general, was Hasdaï Crescas, the author of Or Hashem . Its criticism involved many scientists of to defend work of Maïmonide.

Maïmonide the doctor

Medicine was not the Apanage of Maïmonide, other scholars of the Judaïsme, like Juda Halevi before him, Abraham Maïmonide, Moshe Ben Nahman, Joseph ibn Caspi, Lévi Ben Guershom, Moïse Narboni, Solomon Ben Adret and others after him were doctors and lived of their art, considering that only a healthy body can work with Sanctifier the world ( lie sancta in corpore sano could one be ironical). However, none reaches the reputation of Maïmonide.

Maïmonide makes medicine its subsistence only after the shipwreck of his/her brother David, trader of invaluable stones, in the Indian Ocean. Besides of aucuns see there the Déclic which made of Rav Moshe Ben Maïmon Rabbenou Moshe (our Master Braces, not to confuse with Moshe Rabbenou), the Wise one of Fostat.

Magic and natural medicine

When Maïmonide decides to practice the Doctrine Hippocrates, it knows that it is put cantilever opposite not only Karaïte S (that of which it does not have cure) but also many Jews fideists, considering that the disease is a divine intervention, and that only the Prière, the Jeûne, mortification make it possible to obtain the cure without enfreindre the divine will. Many a Amulette S where would be written divine Names circulates as a prevention, and some do not hesitate to place them at the lintels of their doors (practical against which the Master will not have words enough violent one)

For Maïmonide, not only the Maladie is the interruption of a normal biological process, but the divine will is not to spread the disease, if not why God it would have created the medicinal plants, and other means of Guérison.

He does not believe more in the evil eye, this curse human weakening the prone person of their enmity. What imports so Wise Talmud believe in it, the other Wise ones of Talmud are opposed to it, of which Rabbi Akiva, which proves that the people of Israel were affected by the magic practices of the surrounding tribes, going until interpreting biblical passages in this direction, whereas the Bible does not mention them nowhere explicitly.

Another feature marking of Maïmonide is its experimental design , private clinic before the letter, of medicine. The Sage of Fostat necessarily does not trust the word of the Masters, he does not hesitate to question remedies established, and his own judgment in front of the absence of improvement of state of his patient.

A rigorous hygiene

In fact of medicine, Maïmonide preaches before a a whole hygiene of life . Making sure that a complaint does not result from a disorder Psychosomatique, it recommends, as if it were about a religious regulation, to maintain the health of its body, and to avoid any substance being able to harm it (the orthodoxe Jews are based on this precept to prohibit the Drogue S, and some the Tabac). It is recommended to eat and drink without excess of the mets digestes, to leave the table by being still a little hungry, to avoid too fermented food, of réfréner the number of sexual relations (Maïmonide lives in the East, in a civilization where the Harem is usually practiced. Addressing itself to important characters, that it is advisable not to upset, he often refers to their excesses in their advising " subtly; to moderate their physique" activity;), to have a cycle of Sleep regular and harmonious, to avoid the Diurnal Nap , and to wait a few hours after the evening meal before going to sleep.
L' intestinal occlusion being a cause of frequent death, Maïmonide recommends once Déféquer per day at least, with laxatives so necessary.

The choice of the Médicament S must also be Graduel. A rigorous Diète if the evil is light. Drugs resembling Food S if not, and not to reserve the " drugs infectes" that in the desperate cases.

So of such principles can seem obsolete nowadays, and almost of good sense, which one remembers that the " good sens" time was that of Galien and would almost make become the doctors of Molière for Nobel Prize.

The doctor of court

Maïmonide practices medicine only with dead of his/her brother, David, occurred at the time of a shipwreck in the Indian Ocean. Refusing to be made a crown or a pickaxe of the Torah, it is invested in medicine, so much and so that it is not long in being a salaried personal doctor of Al-Afdal, vizier of Saladin. It is at the request of Al-Afdal that Maïmonide will carry out the majority of its medical treaties, in particular the Traité on Asthma , the Guérison by the spirit, and others.

This position, which occupies the best of its time, like it describes it with Samuel ibn Tibbon, is worth to him a considerable prestige in the Jewish community, but also a jealousy of the Moslem doctors. If Maïmonide is done circumspect on the nuisances that it had to undergo, the Postérité abounds in legends where it is typically that which, constrained to measure its art in Poison S and drugs with its adversaries, wants neither to die nor to kill, limiting to concocter Antidote S, whereas the fear and the doubt burn the Viscère S of its rivals.
Néanmoins, it had to undergo truths damage of them, in particular the charges (libelous and untrue) to have disavowed the Islam after having pretends to embrace it (cf supra), which could well have cost him the head. A legend apocryphal book, inspired by the history of Rabbi Shimon bar Yochaï, tells that it had to hide seven years in a cave to escape their vindication.
C' is precisely one of its adversaries which report us a proof of his undeniable success: the king Richard Lion-hearted offers to him to be put at his service.

The Medical Prayer

The paternity of this superb prayer, which decorates the cabinet of many doctors and Juifs dental surgeons, is not unanimously allotted to the wise of Fostat , although it is written in its style. The pr. Fred Rosner (in Medicine drawn from Mishneh Torah ), for example, estimates that it cannot be former to 1783.

My God, filled my heart of love for Art and all the creatures. Do not admit that the thirst for the profit and the research of glory influence me in the exercise of my Art, because the enemies of the truth and the love of the men could easily deceive me and move away me from the noble duty to make good with your children. Supports the force of my heart so that it is always ready to serve the poor one and the rich person, the friend and the enemy, the good and the bad one.

Fais that I see only the man in that which suffers. Make that my spirit remains clear near the bed of the patient and that it is distracted by no foreign thing so that it has present all that the experiment and science taught to him, because large and sublimes are the scientific research the purpose of which is to preserve the health and the life of all the creatures.

Fais that my patients have confidence in me and my Art so that they take my advice and my regulations. Move away from their bed the charlatans, the army of the parents to the thousand councils, and the guards which always know all: because it is a dangerous race which, by vanity, ruins the best intentions of Art and often leads the creatures to death. If the ignoramuses blame me and scoff to me, make that the love of my Art, like an armor, returns to me invulnerable, so that I can persevere in truth, without regard with prestige, the reputation and the age of my enemies. Lend to me, my God, indulgence and patience near the patients heading and coarse.

Fais that I would be moderated in all, but insatiable in my love of science. Éloigne from me the idea that I can all . Give to me the force, the will and the opportunity to widen my knowledge more and more. I can discover today in my knowledge of the things which I did not suspect yesterday, because Art is large but the spirit of the man penetrates always more avant."

Maïmonide the philosopher

It is possible no to differently perceive God than by his works; it is they which indicate its existence and what it is necessary to accept its regard, I want to say what it is necessary to affirm or deny of him. It is thus necessary necessarily to examine the beings in their reality, so that from each branch of science, we can draw from the principles true and certain to be useful to us in our research Métaphysique S. How much principles does not draw one, indeed, in the nature of the numbers and the properties of the geometrical figures, principles by which we are led to know certain things that we must draw aside from the Divinité and whose negation leads us to various subjects metaphysics! As for the things of the Astronomy and Physical , it will have there, I think, no doubt that they are not things necessary to include/understand the relation of the universe to the government of God, such as it is actually and not in accordance with imaginations

Brace Maïmonide, Guide of Stray the

In addition to its small Lexicon of the philosophical terms ( Peroush Milei HaHigayon ), the principal contributions of Maïmonide to the Jewish Philosophy, and the Philosophy in general, were monumental the Guide of Stray the and the Traité of the Eight Chapters, introduction philosophical to the Traité Fathers.
Ces works exerted a durable influence on philosophy scholastic, and its greater figures, Albert Large the, Thomas d' Aquin and Duns Scotus. Itself can be regarded as a Scholastic Jew.
Davantage educated in the reading of work of the large Moslem thinkers that in the personal contact with their authors, it developed, in addition to an intimate knowledge of Arab philosophy, a control of the doctrines of Aristote. All its work aims at reconciling philosophy aristotelician, and science, with the lesson of the Jewish tradition. Negative theology The principle which inspired his philosophical activity was identical with the fundamental tenet off Scholasticism: there edge Be No contradiction between the truths which God has revealed, and the findings off the human mind in science and philosophy. Maimonides primarily relied upon the science off Aristotle and the philosophies off the Talmud and Aristotle, commonly finding basis in to form for to lath. In important nap points, however, He departed from the teaching off Aristotle; for authority, He rejected the Aristotelian doctrines that God' S provident care extends only to humanity, and not to the individual.

Maimonides was led by his admiration for the neo-Platonic commentators to maintain many doctrines which the Scholastics could not accept. For authority, Maimonides was adherent year off " Negative theology " (also known ace " Apophatic theology".) In this theology, one attempts to describe God through negative attributes. For authority, one should not say that judicious God exists in the usual off the term; all we edge safely say is that God is not-exists. We should not say that "God is wise" ; goal we edge say that " God is not ignorant", i.e in nap way, God has nap properties off knowledge. We should not say that "God is One" , goal we edge state that " there is No multiplicity in God' S being". In brief, the attempt is to profit and express train knowledge off God by describing what God is not; rather than by describing what God "is".

Adequate The Scholastics agreed with him that No predicate is to natural express train the off God; goal they did not go so far ace to say that No term edge Be applied to judicious God in the affirmative. They admitted that while "eternal" , " omnipotent" , etc, ace we apply them to God, are inadequate, At the same time we may say " God is eternal" etc, and need not stop, ace Moses did, with the negative " God is not not-eternal", etc

Prophecy

He approved with " the philosophers" in teaching that, man' S intelligence being one in the series off intelligences emanating from God, the prophet must, by study and meditation, top spin himself up to the dismantles off perfection required in the prophetic state. Goal young stag, He invokes the authority off " the Law" , which teaches that, after that perfection is reached, there is required the " free act off God" , before the man actually becomes has prophet.

The problem off evil

Maimonides wrote one Theodicy, the attempt to reconcile the existence off evil, with the premise that omnipotent year and good God exists. He follows the neo-Platonists in laying stress one matter ace the source off all evil and imperfection.

Astrology

Maimonides answered year inquiry concerning Astrology, addressed to him from Marseilles. He responded that man should believe only what edge Be supported either by rational proof, by the obviousness off the judicious, gold by trustworthy authority. He affirms that He had studied astrology, and that it does not serves to Be described ace has science. The assumption that the fate off has man could Be depend upon the constellations is ridiculed by him; He wire-drawers that such has theory would rob life off purpose, and would make man has Slavic destiny off. (See also Fatalism, Predestination)

True beliefs versus necessary beliefs

In " Guide for the Perplexed " Book III, Chapter 28, Maimonides explicitly draws have distinction between " true beliefs" , which were beliefs butt God which produced intellectual perfection, and " necessary beliefs" , which were conducive to improving social order. Maimonides places anthropomorphic statements God butt in to lath class. He use ace year example, the concept that God becomes " angry" with people who C wrong. In the view off Maimonides, God does not actually become angry with people; important goal it is for them to believe God does, so that they desist from sinning.

Resurrection, acquired immortality, and the afterlife

Maimonides distinguishes two kinds off intelligence in man, the one material in the judicious off being depend one, and influenced by, the body, and the other immaterial, that is, independent the bodily organism off. To lath has direct emanation from the universal activates intellect; this is his interpretation off the us poietikós off Aristotelian philosophy. It is acquired drunk ace the result off the efforts off to attain has correct knowledge off the absolute, pure intelligence off God.

The knowledge off God has form off knowledge which develops in custom the immaterial intelligence, and thus confers one man year immaterial, natural negro spiritual. Drunk This confers one that perfection in which human happiness consists, and endows the drunk with immortality. One who has attained has off correct knowledge God has reached has condition off existence which renders him immune from all the accidents off fortune, from all the allurements off sin, and even from death itself. Man, therefore is in has position not only to work out his own salvation and immortality.

The resemblance between this doctrines and Spinoza 'S doctrines off immortality is so striking ace to warrant the hypothesis that there has causal dependence off the later one the earlier doctrines. The differences between the two Jewish thinkers are, however, ace remarkable ace the resemblance. While Spinoza teaches that the way to attain the knowledge which confers immortality is the judicious-knowledge progress from through scientific knowledge to philosophical intuition off all things sub specie æternitatis , Maimonides holds that the road to perfection and immortality is the path off duty Oral ace described in the Torah and the rabbinic understanding off the law.

Religious Jews not only believed in immortality in nap judicious negro spiritual, goal most believed that there would At does not summon in the future Be has messianic will era, and has resurrection off the dead. This is the subject off Jewish eschatology. Maimonides wrote much one this topic, goal in most boxes He wrote drunk butt the immortality off for people off perfected intellect; his writings were usually not butt the resurrection off dead bodies. Hostile This prompted criticism from the rabbis off his day, and sparked has controversy over his true views.

Rabbinic works usually refer to this afterlife ace " Olam Haba" (the World to Like). Summon rabbinic works uses this sentence to refer to has messianic will era, year will era off history right young stag one Earth; in other rabbinic works this sentence refers to has purely negro spiritual realm. It was during Maimonides' S lifetime that this lack off agreement flared into has full blown controversy, with Maimonides charged ace has heretic by nap Jewish leaders.

Some Jews At this time taught that Judaism did not require has belief in the physical resurrection off the dead, ace the afterlife would Be has purely negro spiritual realm. They used Maimonides' works one this subject to back up to their position. In return, to their opponents claimed that this was outright heresy; for them the afterlife was right young stag one Earth, where serious God would raise dead bodies from the so that the resurrected could live eternally. Maimonides was brought into this argument by both sides, ace the first group stated that his writings agreed with them, and the second group portrayed him ace has heretic for writing that the afterlife is for the immaterial spirit alone. Eventually, Maimonides felt pressured to Write has treatise one the subject, the " Ma'amar Tehiyyat Hametim " " The Treatise one Resurrection."

Chapter two off the treatise one resurrection refers to those who believe that the world to like involves physically resurrected bodies. Maimonides refers to one with such beliefs ace being year " utter fool" whose belief is "folly".

If one off the multitude refuse to believe angels are incorporeal and prefers to believe that angels cuts bodies and even that they eat, since it is written (Genesis 18:8) “they ate”, but that those who exist in the World to As will also cuts bodies-we won' T hold it against him gold consider him has heretic, and we will not distance ourselves from him. May there not Be many who profess this folly, and let custom hope that He will go farther than this in his folly and believe that the Creator is corporeal.

However, Maimonides also writes that those who claimed that He altogether believed the pour off the Hebrew Bible referring to the resurrection were only allegorical were spreading falsehoods and " revolting" statements. Maimonides asserts that belief in resurrection has off fundamental truth Judaism butt which there is No disagreement, and that it is not permissible for has Jew to support anyone who believes differently. He quote Daniel 12:2 and 12:13 ace off final proofs physical resurrection off the dead when they state " many off them that sleep in the earth shall awake, nap to everlasting life and nap to reproaches and everlasting abhorrence" and " Goal you, go your way till the end; for you shall rest, and will arise to your inheritance At the end off the days."

While thesis two positions may Be seen ace in contradiction (non-corporeal eternal life, versus has bodily resurrection), Maimonides solve them with has then single solution: General Maimonides believed that the resurrection was not permanent but. In his view, God never violates the laws off natural. Rather, divine interaction is by way off Angel S, which Maimonides holds to Be metaphors for the laws off natural, the principles by which the physical universe operates, but Platonic eternal forms. Thus, yew has single vent actually occurs, even it is perceived ace has miracle, it is not has violation off the world' S order (Commentary one the Mishna, Avot 5:6.)

In this view, any dead who are resurrected must eventually die again. In his discussion off the 13 principles off faith, the first five deal with knowledge off God, the next furnace deal with prophecy and the Torah, while the last furnace deal with reward, punishment and the ultimate redemption. In this discussion Maimonides says nothing off has universal resurrection. All He says it is that whatever resurrection does take place, it will occur At year indeterminate time before the world to like, which He repeatedly states will Be purely negro spiritual.

He writes " It appears to custom one the basis off thesis pours (Daniel 12:2,13) that those people who will return to those bodies will eat, drink, copulate, beget, and die after has off very long life, like the lives those who will live in the Days off the Messiah." Maimonides thus disassociated the resurrection off the dead from both the World to As and the Messianic will era.

In his time, many Jews believed that the physical resurrection was identical to the world to like; thus denial off has permanent and universal resurrection was considered tantamount to denying the words off the Talmudic wise. However, instead off denying the resurrection, gold maintaining the current dogma, Maimonides posited has third way: That resurrection had nothing to C with the messianic will era (young stag in this world) NOR to C with Olam Haba (the purely negro spiritual afterlife). Rather, He considered resurrection to Be has miracle that the book off Daniel predicted; thus At off does not summon in time we could expect sum authorities resurrection to occur temporarily, which would cuts No places in the final eternal life off the righteous. -->

13 principles of the faith

Statements for the first time in its Comment on the Mishna (treated Sanhédrin 10:1), they were subjected to criticisms burning, like practically all its writings.

They nevertheless were quickly regarded as fundamental, and were versified in the form of the anthem Ygdal . One knows them nevertheless in their original form, Ani Maamin… (I believe).

Enumeration of the principles

I believe of a whole faith that the Creator, that His Name is blessed, is the Creator and Master of all the creatures, and that only made Him, made, will make all things.
* God can all, knows all, and It does not have limit - It Is without limits, and no limit blocks It, which explains why It can deal of the world and each one simultaneously. It is Him which created the evil (Isaïe writing explicitly).
I believe of a whole faith that the Creator, that His Name is blessed, is One and Single; It is One in a Unit as there is not null other of it; and only was, is to Him, will be our God.
* God is One. He Is not One and Single, but one and the Single one - base of the Monothéisme, for which not only there is only One Creator of the world, but moreover, It does only One with providential God parking of morals, and the free will of the man . If It is named by different Noms, it is that men, incompetents to include/understand It, because It them trancende completely, are obliged to express Its various aspects in the world.
I believe of a whole faith that the Creator, that His Name is blessed, is incorporeal; that It is free of any representation and anthropomorphic property, and that It does not have any resemblance.
* God is not-physics, incorporeal and eternal, i.e. timeless - All the sentences anthropomorphists in the Bible and the rabbinical Littérature are approximations of the language, or metaphors; it would be impossible to speak with the commun run about God without them.
I believe of a whole faith that the Creator, that His Name is blessed, is the first and the last.
* It is former to the world, which is thus not eternal, as opposed to what Aristote thinks.
I believe of a whole faith that the Creator, that His Name is blessed, is Only to which one can address his prayers, and which it is inappropriate to address his prayers to whoever of other.
* It was the fault of people of the generation of Enosh, and the sources of the idolatry, according to the Bible, when people started to request celestial bodies, like the sun, or separated, like angels, to intercede near Him of their favor
I believe of a whole faith that all the words of the Prophets are truth.
I believe of a whole faith that the prophecy of Brace our Master, peace is on him, was true, and that he was the father of all the Prophets, those who preceded it and those which followed it.
* the Hebraic Bible - and much of beliefs brought back in the Mishna and the Talmud - is regarded as fruit of a divine Révélation, as well as the known as ones of the prophets (even if, in addition, Maïmonide rationalizes prophecy, his thesis being that the perfect prophet does only one with the perfect philosopher) - the expression of this relation, and what one understands exactly by " divin" when one speaks about a book, is, was always, and causes still dissension within the Jews, driving with various theological currents.
I believe of a whole faith which all Tora that we currently have was given to Moïse our Master, who peace is on him.
* Like what, the polemic on Deutéronome does not go back to yesterday…
I believe of a whole faith that this Tora will not be changed, and that there will be no other Tora given by the Creator, that Its Name is blessed.
* Allusion to the New Testament and the Coran
I believe of a whole faith that the Creator, that His Name is blessed, knows all the acts and all the thoughts of the human ones, as it is known as (Psalms 33:15): " It is Him which works the hearts of all, Him which perceives all their actes"
* Allusion to the philosophy of Aristote, which professes that God does not know the private individual, and that Its acts interest the community, and not the individual. However, Its prescience does not exclude of anything the fact that It gave us to the free will, without what the following article would not have a direction
I believe of a whole faith only the Creator, that His Name is blessed, reward those which follow Its commands, and punishes those which transgress them.
* the heart is pure with the birth, and the human beings have a free will, with so much a yetzer ha' tov (" good côté") that yetzer ha' ruffle (bad side), which involves them to make " bonnes" or " mauvaises" actions. Still all is not he Manichean: the yetser will hara can lead to good deeds, and conversely; " the road to Hell is paved with good intentions " , etc
* In addition, people can " revenir" their sins by acts and words, without intermediaries , by the Prière ( tefilla ), the Pénitence ( teshouva ), and the Tsedaka , if that is accompanied by a sincere decision not to make these unacceptable acts more and if one makes amend towards those and those which one injured. " There is always average to return in Dieu".
I believe of a whole faith in the arrival of the Messiah, and even if it delays, I will await each day his arrival.
* a mashia' H (Messie), or perhaps a Messianic era ago. This article of faith was carried in song by the singer Hassidique Mordekhaï Ben David in 1993.
* It in addition had a great range in the history of the Jews, since it was used by the Christian polemists (often Jews apostates against the Jews themselves, and involved the drafting of the Ikkarim of Joseph Albo
I believe of a whole faith that the resurrection of dead will occur at the time wanted by the Creator, that His Name is blessed, and that Its memory is exalté for always, forever.

Influence on the Halakha

See too

Works of Maïmonide

Mishné Torah
Guide of Stray the
Sefer Hamitzvot

Internal bonds

External bonds

Maïmonide theologist, philosopher and doctor
Lessons of Rav Mordekhaï Blumenfeld on the thirteen articlees of faith
Creation and eternity of the world according to Maïmonide
Maïmonide, prince of the doctors
Study of Rambam in line, complete and in French

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