532) Dialogues of vision: How we view Maimonides and how he might view us (Part II)

 

Secrets of the Guide by Dr Micha Goodman

How Maimonides might view us

Introduction

Part I examined the reception of Maimonidean thought in rabbinic Judaism. Part II now turns the focus on its head and examines, theoretically, how Maimonides might view contemporary Judaism as we know it. 

We begin with an overview of the essence of Moreh Nevuchim (Guide for the Perplexed) in an attempt to understand what it means by ‘secrets.’ 

‘Secrets’

There are two bodies of knowledge that Maimonides describes as Maaseh Bereishit and Maaseh Merkavah, which together form the Pardes (Orchard of esoteric wisdom) into which the four sages entered (b. Chagiga 14b). This knowledge (yeda), he maintains, once existed among the prophets and sages until a tragedy occurred, and that knowledge was lost. Maimonides understands a real prophet as—not someone who experiences visions—but rather as a composite of perfected intellect, ethics and ability to imagine (Goodman 2015:39). Maimonides believed that the greatest loss to Judaism was not the destruction of the Temple or its rituals, but the loss of knowledge. Maimonides (Introduction to Moreh Nevuchim, section 3) writes that he managed to re-establish the hidden secret that our Masoret (Tradition) had lost. He did this, not through revelation or prophecy but through the capacity of the mind. 

527) Neoplatonic echoes in Chassidic Mysticism

 

Raphael's fresco, School of Athens, painted around 1509.

Introduction

This article explores the intellectual legacy of Abu Ya'qub Isḥāq ibn Sulaymān al-Israeli—also known as Yitzchak ben Shlomo haYisraeli (c.855–c.955)—a pioneering yet largely overlooked figure in early Medieval Jewish philosophy. Through a counterintuitive comparison between Yitzchak haYisraeli’s tenth-century philosophical writings and contemporary Chassidic thought rooted in Kabbalah, the study reveals an unexpected conceptual convergence between the two thought systems.