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From the Back Cover

In this first book-length treatment of a subject that has been relatively overlooked by scholars since Isaac Heinemann's classic work in the 1950s, Josef Stern offers an original analysis of two major themes in Maimonides' explanation of the Law and its impact on Nahmanides. The first theme is Maimonides' reconceptualization of the huqqim, those commandments that were traditionally asserted either to have no reason or a reason that is unknown or unknowable. The second theme is Maimonides' application of his method of multi-leveled interpretation that treats texts as parables with "external" and "internal" meaning to the explanation of commandments with multiple reasons. Both of these innovative modes of explanation are adopted by Nahmanides, who refined and adapted Maimonides' structures of interpretation to express diametrically opposed contents. From this perspective there emerges a picture of the relation between these two seminal figures of medieval Judaism that is much more subtle than the received opinion that bluntly opposes them, the radical arch rationalist against the mystical traditionalist.

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About the Author

Josef Stern is Associate Professor in the Department of Philosophy, Committee on Jewish Studies, and in the College, The University of Chicago.

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Product details

Series: SUNY series in Judaica: Hermeneutics, Mysticism, and Religion

Hardcover: 201 pages

Publisher: SUNY Press; First Edition edition (July 16, 1998)

Language: English

ISBN-10: 0791438236

ISBN-13: 978-0791438237

Product Dimensions:

6.5 x 0.8 x 9.2 inches

Shipping Weight: 1 pounds (View shipping rates and policies)

Average Customer Review:

5.0 out of 5 stars

1 customer review

Amazon Best Sellers Rank:

#2,845,009 in Books (See Top 100 in Books)

Josef Stern analyses the views of Maimonides and Nachmanides, two very different thinkers, regarding the purpose of the biblical commandments. One could call Maimonides a rational philosopher and Nachmanides a mystical theologian.A philosopher's approach to the Bible, as I understand it, starts with what is known as a result of study of the sciences, logic, and human senses and the philosopher interprets the Bible based on these discoveries and understandings. For example, when the biblical account makes no sense from the perspective of science, logic, and what we sense, we interpret the biblical tale as a parable, not a statement of truth, since it simply cannot be true. Thus the story of the Garden of Eden in Genesis with its talking snake must be a parable. A theologian, in contrast, starts with the assumption that what the Bible states is true and we do not seek to explain difficulties away, but we say that science, logic, and our senses must be wrong.Maimonides took the first approach. He explains the biblical commandments in his Guide of the Perplexed, book three, in a logical manner. Nachmanides took the second approach and added another element to his explanation of the Bible. According to the scholar Charles Chavel, an expert on Nachmanides, Nachmanides was the first person who asserted that the Bible is composed of mysticism. As I see it, it is as if Nachmanides created a syllogism. The Torah is true and mysticism is true, therefore the Torah must contain mysticism.Maimonides felt that the purpose of the Bible is to teach some truths and to help a person improve and to improve society. According to Nachmanides, the purpose is to have humans join God. According to Maimonides, parables are not true but contain lessons. According to Nachmanides, everything in the Torah, including what people think are just parables, are true accounts of what actually occurred.

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