I.

The Impact of Maimonides on European Scholarship, International Conference, Cluj-Napoca, October 28-30, 2008

THE WORKS OF RABBI MOSHE BEN MAIMON (MAIMONIDES, 1135-1204) IN THE HANDS OF EUROPEAN SCHOLARS MOSHE CARMILLY-WEINBERGER Two men Aristotle (322-384) and Mohamed who died in 1612, had profound impact on the world; Aristotle with his philosophy, and Muhamed with his Islamic religion. Aristotle proclaimed that only the Greek people and their superiority had the moral right to subjugate other people who were barbarian in his eyes. Many of his philosophical works disappeared, but his main books, Physic, Metaphysic, de Anima, Ethica, and Rhetorica would be recreated and published in Latin by Union Academique Internationale.1 Islam started to penetrate into Asia and Europe and we can follow its progress by the dates of the building of its mosques. For example in Egypt 1691, Europe 1787 and in Baghdad 1836. Islam and Christianity were secular and religious enemies. Islam denies the divinity of Jesus, his crucifixion and resurrection. Christianity on the other hand, declared that Mohamed is a false prophet. The Quran was translated into Latin by Ludovico Moracci in 1698, with an inimical title: Refutatio Alkorani (The Refutation of the Quran).

In the 16th century, with the help of the Ottoman Empire, Islam entered and conquered a big part of Europe. They arrived in Vienna. Surely they brought with them the Quran and tried to spray the Islamic religion. Christianity was afraid of that dangerous intrusion and started to defend itself. A Bishop by the name of Peter Pazmany (1570-1637) established a Catholic university in Budapest where professors defended the Christian teaching against Islam.2 Christian scholars of Europe found the work of Maimonides, More Nevukhim, in its Latin translation Dux seu director dubitantum, Dux Neutrorum or Doctor Perplexorum (Basel, 1629) helpful in their defense against Islam. It was written by Maimonides in Arabic Dalalat al Hairin, which was translated in Hebrew by Samuel ibn Tibbon in 1480, (Lunel, Southern France). Maimonides sent the manuscript from Egypt with instructions and general rules to a translator from one language into another. A vivid correspondence took place between them, and the answer of Samuel ibn Tibbon was: If he would not have written such a work, he would urge him to undertake it3 Maimonides entered into the Latin classical world, where in the 13th century a new movement: Scholasticism was introduced mainly into Christian circles, universities. The leaders of that movement were two theologians: William de Alvernin (Auvergne) and Alexander De Hales, founder of a Franciscan school. William De Alvernin who became bishop of Paris enjoyed the fire of an autodaf on which in 1242 the Talmud was burned. That did not disturb him. William de Alvernin took in his hands, the More Nevukhim (The guide for the perplexed) the important work of Maimonides. Alvernin in his books, De Universo and De Legibus used many times the name of Maimonides. In addition to him, he used the work Mekor Hayyim (Fons Vitae) of Shelomo ibn Gabirol, a great Jewish philosopher (1021-1058), whom he called unicus omnium philosophorum Nobilis Sumus (The only noble among philosophers). William De Alvernin used ibn Gabirols work Mekor Hayyim in its Latin translation Fons Vitae. Christian and Muslim philosophers identified variously Shelomo ibn Gabirol as Avicebrol or Avicebron. It was for Solomon Munk the XIX century orientalist in Paris to discover that Fons Vitae was in fact a Latin version of ibn Gabirols' Mekor Hayyim. The disappearance of ibn Gabirols book from the Jewish scholarly world has been attributed to the rise of the Aristotelian trend in the twelfth century and neo platonic books as Fons Vitae have lost their relevance.4
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Greek Teaching of Aristotle (322- 384 B.C.) entered first into the Jewish and later into the Christian philosophy. Aristotle studied under Plato in Athens. He was one of the creators of European scholarly thinking. Aristotelianism started to conquer the intellectual world of Europe. In the European- scholastic era, the name Maimonides became an important authority in explaining Aristotles philosophy. The name of Maimonides and his works became well known in France.5 But the relationship between Maimonides and the Jewish scholars of Southern-France is another story.6 Beginning cca 1202, it was a clash between two worlds; that of the Spanish (Sepharadi) and that of the (Ashkenazi) scholars. They were not happy especially with the book of More Nevukhim. It represented Maimonides philosophy to harmonize Judaism with philosophy. Maimonides accepted only one kind of truth; the truth arrived through a logical way. It is an Aristotelian view, but Maimonides accepted it through the concept of Judaism. His aim was to guide Jews interested in philosophy. He was eager to explain the unity of the creator, the immortality of the human soul, with which he dealt in a special work, Epistle of Resurrection (Iggeret Tehiyat HaMetim). That work was attacked too, because he emphasized in it only the immortality of the soul. As a medical doctor, he couldnt accept the immortality of the physical body of a human being. Maimonides was aware that his books would encounter criticism. The adverse reaction set in almost immediately. The Rabbis of Southern France excommunicated that book together with More Nevukhim and burned them in Paris and in Montpellier.7 Seventy years later, in 1273, suddenly a vigorous, polite correspondence took place between the Rabbis of Southern France and Maimonides. They were interested to know about astrology and were struck by a Talmudic saying, Ein Mazal LeJisrael (The Jewish people have not a star). How is it possible? In their opinion, everybody has a star with an impact on their life and their faith. Astrologers are able to read from the stars constellation about the fate of a person or of a nation. The Jewish people shouldnt have one? Maimonides answered them as he answered many other letters sent by the Rabbis of Southern France. In his reading, the first book which he studied was astrology. He came to the conclusion that astrology is foolishness It is Idolatry. He recommended that instead of astrology, they should study astronomy which is a real science. He was happy that the
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Rabbis asked difficult questions and that he tried to answer them, despite that he was not well, and was occupied with public tasks. At the end my two sons have gained victory over me he claimed.8 The two sons were: Rabbi Abraham and Rabbi Obadyah. They became excellent Jewish scholars and they will be able to answer many questions that the Rabbis of Southern France may have. There were some Rabbis who defended the works of Maimonides. Among them we found the work of Rabbi Abraham, who at the age of nineteen possessed the knowledge to reject the accusations. The title of the book is Milhamot Hashem (The War of God). He repudiated the inimical accusations. It remained in manuscript and was published in 19809. Rabbi Obadyah dealt with Devekuth (Unio Mystica). The title of the book is: The mystical doctrine of Rabbi Obadyah, (published in the Journal of Jewish Studies)10 Maimonides was occupied with Hebrew literature and music. He wrote Hebrew poems. A collection of it was published by Professor M. Steinschneider. Among the poems is one dedicated to his son Rabbi Abraham, in which he thanked him for defending him against the accusations of the Rabbis of Southern France11. Maimonides was successful and honored by Christian scholars in helping them to clarify their relation to Islam and Greek philosophy. Among the Christian scholars who benefited from the works of Maimonides were Albertus Magnus and Thomas de Aquino. Albertus Magnus was born between 1193 and 1206 in Lauingen (Bavaria). He gained the adjective Magnus being one of the greatest German philosophers. He belonged to the Dominican order and was educated in Padua, where he became familiar with the works of Aristotle and was the first Christian scholar to use them in Christian philosophy. Without Maimonides it would be difficult to understand the philosophy of Albertus Magnus or that of Thomas de Aquino12. The Guide for the Perplexed (More Nevukhim) in its Latin translation, was helpful to understand Islam and Greek philosophy. Thomas de Aquino was born cca 1225 in the region of Naples. In 1244 we found him in Cologne, where he studied theology and philosophy under Albertus Magnus. In 1245 he traveled together with his teacher, Albertus Magnus to Paris, where in 1256 he earned a doctorate in philosophy and theology, and in the following years he himself taught at the University
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of Paris. He died in1274. He had a great influence on Christian teachings. He believed that you can deduce belief in God by reason but special revelation would help too. He was an Aristotelian in a modified version. His works are Summa contra Gentiles and Summa Theologica where he discussed four important virtues: prudence, temperance, justice and fortitude, and four type of laws: eternal, natural, human and divine. Thomas de Aquino became the head of Catholic educational institutes and Universities. His theological concept is known as Tomism.13 On August 4th 1879, Pope Leo XIII declared that the theology of Thomas Aquinas is the Catholic doctrine and ordered that all Catholic institutes should accept Thomas Aquinas doctrines. The council of Trent declared that theology of Thomas de Aquino is a definitive teaching. In his above mentioned works, Thomas de Aquino mentioned the name Maimonides many times in different form: as Rabbi Moyses, Philosophus Iudeorum, or only Iudeus. Thomas de Aquino discussed in his Summa Theologica the way to God by logical thinking or by Christian theology. He quotes Exodus III, 14, where Moshe asked God: If the Jewish people will ask me what is the name of God? Who send you to us? What should I tell them? God answered Moshe: Ehye Asher Ehye shelahani Alekhem(Ehye sent me to you!), Koh tomar lebney Yisrael Adonai Elohei Avotehem. Elohei Avraham,Elohei Yitzhak veElohei Jakob shelahani alekhem; ze shemi leolam vezeh zikhri ledor vador( Speak to Children of Israel and tell them: God of your father, God of Abraham, Isaac and Jacob sent me to you. That is my name for ever and that is my memorial for generations) Ego sum, qui sum!14 The second topic in which Thomas de Aquino had an interest was the biblical laws. What purpose do they serve? He classified them in three groups: a) moral b) ceremonial and c) jurisprudence law. Ceremonial-laws serve the religious services and according to Maimonides Quorum ratio non est manifesta, their reason to them were not given. Thomas de Aquino was eager to get an answer from Maimonides concerning the building of the Sanctuary. Why was it postponed from the time of Abraham until Davids reign?Thus saith the Lord. You should build me a house to dwell in...but have walked in a tent and in a tabernacle(Samuel II,5-6) Maimonides answer was ( More Nevukhim III, 45) :First that the heathens should not take it away; secondly they should not destroy it
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and thirdly the tribes should not expropriate it for themselves and due to it, a fight would start among them.15 The main topics discussed by them are the following: 1) Belief and knowledge concerning God. According to Albertus Magnus:God is one, uncreated, eternal, invisible, and illimitable. Maimonides is silent, as he would agree to that definition. Albertus Magnus quotes Maimonides (More Nevukhim I, p.252) stating: Human being is unable to penetrate with his eyesight into the sunlight due to the movement of the Sun and because of its distinction and its omnipotence power. So human intelligence does not have the knowledge about the divine existence due to its distinctive and to its omnipotence power... Albertus Magnus followed Maimonides (Ibid. I. p. 267) concerning the name of God, which is the Tetragrammaton (He was, He is and He will be)... 2) The creation of the world. Albertus Magnus and Thomas de Aquino rejected the Aristotelian view, that the world was created from already existed material. It came into being ex nihiloaccording the Bible. The existence of the world is not permanent following Platos and Aristotles teaching. God is eternal but the world is in steady danger. Time is a movement and as such, it is rolling into eternity. 3) Prophecy. Albertus Magnus and his student Thomas de Aquino dealt with the question of prophecy and both accepted Maimonides definition, that the navi, the prophet spoke in the name of God. The visions in prophecy are initiated by God and were understood through the senses, through the intellect of the prophet. Their written words, the style are individual creation of the prophet. Maimonides and Albertus Magnus discussed the existence of angels (malahim). According to Maimonides they represent intellectuality. 4) Sacrifices. The Bible deals at length with the korbanoth sacrifices offerings (Leviticus, Chapter I-IX). Maimonides in More Nevukhim (Chapter III) explains the purpose of bringing sacrifices to God in the Sanctuary. It is a sign of devotion and thanks for the blessings, which the Jewish people received from God. Secondly it had a special purpose to detract the people from sacrificing to idols. It started with the offering to the Golden Calf. If you feel the necessity to bring korbanot then dont chose idols.
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Ohne Maimonides gibt es keinen Thomas von Aquino keinen Albertus Magnus! declared Albertus Magnus himself.16 A second Jewish scholar who had an impact on the European scholarly world was Abraham ibn Ezra (Toledo1089- London 1167) a philosopher, a scientist who was at home in the Islamic culture.17 He left Spain, his birth place and went to North Africa, Italy, France and England. A Hungarian Jewish scholar, Yehudah Leib Fleischer (1886-1955) dedicated his life to Abraham Ibn Ezras biblical and astrological works and was able to present Ibn Ezras life and work in many scholarly books. Ibn Ezras scientific interests are in mathematics, astrology and astronomy. His biblical commentaries are mainly on biblical books. The majority of them were published in Beziers (France) between 1145-1146 in Hebrew and in Latin under the name of Abraham Iudeaeus. The book: Reshit Hokhma (Beginning of Wisdom) was translated in many European languages and in 1273 it came out in medieval French, and as such, served as an important source in understanding the process of crystallization of the French language.18 Abraham Ibn Ezra dealt with medicine too. In his view, if Israel would observe the law, they would not be harmed. His last book Sepher HaEhod (Book of the Unit) was published in 1160 in London. He passed away there in 1164. Abraham Ibn Ezra wrote fourteen books and only five of them were published. The last one entitled Sepher Hamivharim (The Book of Selections) was published by me in Cluj in 1939. I published it in the Memorial Book dedicated to the Rabbis of Transylvania. It is an astrological work, in which he dealt with the Sun and Saturn, and would help those who would like to learn geometry and theology. Nogah is the star of music and they would be able to find medical guidance from the constellation of the stars, but he should avoid Scorpio and Cancer. In the second chapter of the book, we could find guidance on how to be successful in business. In the third chapter are suggestions on how to avoid confrontation and the shortest way to reach to our destination. Abraham Ibn Ezra has recommendation on how to conduct war and how to escape from the hands of the enemies. He touched in Sepher Hamivharim bible critique, for example he promoted two types of Isaiah which was accepted by German biblical scholars. It is therefore not surprising that Baruch Spinoza admired him.19 Professor Yehudah Leib Fleischer was a teacher in Jewish schools in Timi15

soara, Romania, where he passed away on January 12th 1955, and was entered in Jerusalem, where his son professor Ezra Fleischer at the Hebrew University lived. Bibliography
1. E.J.BRILL, Catalogue of Books and Journals on Philosophy (Leiden, 1990, p.1924); W. J. Verdenius and J. H. Waszink, Aristotle on Comming to- be and Passing - away, Reprinted of the sec. ed. (Leiden,1968, p.12) 2. The Reception of Arabic Philosophy at the University of Budapest by Milos Maroth in Charles E. Butterworth and Blake Andrae Kessel, The Introduction of Arabic Philosophy into Europe (Pallas, 1983, p. 98-111); Etienne Gilson, History of Christian Philosophy and Middle Ages (New York: Random House, 1955) p.13-46; 131-225; 229-231; 256); Wolfram Kunnig and Cornelia Kuck, Judentum und Christentum. Zwischen Confrontation und Fascination (Stuttgart:Verlag Kohlhammer, 2002) 3. ALEXANDER MARX,The Correspondence Between The Rabbis of SouthernFrance and Maimonides about Astrology (HUCA 3, 1926), p. 335 4. J.GUTTMANN, Die Scholastic des Dreizehnten Jahrhunderts in ihren Beziehungen zum Judenthum und zur Jdischen Literatur (Breslau, 1902); Wolfgang Kluxen, Die Geschichte des Maimonides im Lateinischen Abendland als Beispiel einer Christlich-Jdischen Bewegung, in Paul Wilart, Judentum im Mittelalter (Berlin,1966), p.146-166 5. IMRE BENOSCHOFSKY, Aristotelianism of Maimonides (Budapest, 1926); Ignaz Goldziher, Die islamische und die jdische Philosophie. Die Kultur der Gegenwart (Berlin, 1909, p. 73-75); Michael Guttman, Das Judentum und seine Umwelt (Berlin: Philo Verlag, 1927), p.155-157, 175, 193, 367 6. EPHRAIM E. UHRBACH, Helkam shel Hakhmei Ashkenaz ve-Tzorphat Bephulmus al Harambam veal Sepharav (Zion, vol. II, p.149-159); Alexander Marx, The Correspondence Between The Rabbis of Southern-France and Maimonides about Astrology (HUCA, vol. III, 1926), p. 311-342 and in Hebrew p. 343-358 7. HAYOUN MAURICE RUBEN, Maimonides Arzt und Philosoph im Mittelalter. Eine Biographie. Translated by Ansgar Wilderrman (Mnchen, 1999); S.
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Krauss, Geschichte der jdischen Aerzte (Wien,1930); Moshe Carmilly-Weinberger, Censorship and Freedom of Expression in Jewish History (New York, 1977), p.27 8. A. MARX, The Correspondence op.cit., p. 328 9. RABBI ABRAHAM BEN HARAMBAM, Milhamoth HaShem (The War of God) Edited by Rubin Margalioth (Jerusalem, Mossad Harav Kook, Mekoroth, 1954), No.24 Review REJ 113 (1954), p. 85-96. 10. The Mystical Doctrine of Rabbi Obadyah, grandson of Moses ben Maimon (Journal of Jewish Studies, 1955), VI, no. 4 , p.213-225 11. GOLDZIHER IGNAZ, Das Gutachten des Maimonides ber den Gesangen und Music (MGWJ, 22, 1873, p. 174-180); M. Steinschneider, Collection of Poems on Maimonides (Kovetz al Yad, I-II, 1885-1886); Scheiber Alexander, Ein Unbekannter Brief Moses Maimuni and Lobgedicht zu Ehren Abraham Maimuni (Acta Orientalia, Budapest, 1965, p. 359-71) 12. ALBERTUS MAGNUS. Zum Gedenken nach 8oo Jahren: Neue Zugaenge, Aspekte und Perspektiven (Berlin: Akademie Verlag, 2001); Caterina Rigo, Zur Reception des Moses Maimonides im Werk des Albertus Magnus (Ibid., p.2966); Wikipedia;The Three Encyclopedia, 2007 Dec.19, p.1-6 13. THOMAS AQUINAS, Ibid., p.4-12; Moshe Carmilly - Weinberger, Censorship op.cit., p. 48; David Burell, Aquinus debt to Maimonides in straight Path. The Catholic University of America Press (Washington D.C., 1988), p.17-48; J. B. Hood, Aquinas and the Jews (Philadelphia, 1985); Wilhelm Windelband, A History of Philosophy (New York, 1958), II, p.163 14. LUDGAR JANSEN, Thomas von Aquin liest Maimonides. Kirche und Israel (Kul) (Neuendettelsau), p.121-138; Grge K. Hasselhoff, Anmerkungen zu Reception des Maimonides in den Schriften von Thomas von Aquino. Judentum und Christentum op.cit., p.59 15. GRGE K. HASSELHOFF, op.cit., p. 65-67 16. CATERINA RIGO, op. cit., p. 59-62. Harry A. Wolfson, St. Thomas on Divine Attributes. Selected Essays in Philosophy and Studies in Maimonides Judaism and Thomas Aquin (Ktav, Aug. 1975), p.1-28; David Burell, op.cit., p. 4148; P. A. Anselm Rohner, Das Schoepfungsproblem by Maimonides, Albertus Magnus and Thomas von Aquin. Ein Beitrag zur Geschichte des Schoepfungs17

problems im Mittelalter (Mnster, 1913), p. 45-46; 48-51; Albertus Magnus, op.cit., p. 42-64 17. SHLOMO SELA, Abraham Ibn Ezras Scientific Corpus. Basic Constituents and General Characterization. Arabic Sciences and Philosophy (Vol. XI; 2001), pp. 91-149 (Cambridge University Press, 2001), p. 91-149; Idem, Astrology and Biblical Exegesis in Abraham ibn Ezras Thought (In Hebrew) (Ramat-Gan, 999); Rabbi Abraham ibn Ezras Studies in the Writings of a Twelfth Century Jewish Polymath. Edited by Isadore Twersky and J. M. Harris (Cambridge, Mass., 1993); David Kahana, An Anthology of Rabbi Abraham ibn Ezras Work, Vol. I-II (Warsaw, 1894); Sepher Ibn Ezra edited by Jehudah Leib ben Jakob Tzvi Fleischer (Wien, 1926; Tel Aviv, 1930); Moshe Carmilly-Weinberger, Two Biblical Scholars in Transylvania-Banat: Prof. Leopold Fleischer and Dr. Lipot Kecskemeti, in Studia Judaica (Vol. XI-XII), (Cluj-Napoca, 2004), p.13-33 18. SHLOMO SELA, Abraham ibn Ezras op. cit., p. 121 19. MOSHE CARMILLY-WEINBERGER, Censorship and Freedom of Expression in Jewish History, p. 21, 39, 44-45, 55, 131, 153, 164, 190, 214

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