Maimonides: A Spiritual Biography (Lives and Legacies.)

Rating:
Summary: Intelligent, well-researched biography
Review: As a librarian, I was alerted to this excellent biography by Booklist and by The Library Journal, which both gave it excellent reviews. I don't read every book I order, but since I am particularly interseted in Maimonides, I did read it, and with great pleasure. I have studied much of Maimonides' work, and many books that analyzed his work, but Arbel's book is the only one fulfilling the need for a lively biography that really tells about Maimonides, his character and his relationships.

The book is extremely well-written, easy to understand, and will be entirely comprehesible to the secular reader. You don't have to be a Maimonides expert, a philosophy student, or a religious scholar to enjoy it. Yet any scholar will appreciate Arbel's historical research and grasp of the era he discusses.

My only criticism was that I wished the book were longer and continued into the second generation (Maimonides' son, Abraham, was a fascinating character). However, I realized that the book is a part of a series of biographies, the well-received Lives and Legacies (all called "A Spiritual Biography") from Crossroad Publishing, so Arbel probably followed certain guidelines as to length. I am very much looking forward to the publication of Arbel's biography of Rabbi Hillel, which apparently he is writing now.

Rating:
Summary: An excellent biography
Review: I am twelve years old, and I got this book for my bat-mitzva. I loved it and learned a lot and I would recommend it to both adults and children. I particularly liked the way Maimonides helped women during those hard times.

Rating:
Summary: A marvelous, thrilling read
Review: In this exciting, vibrant biography, the author succeeds where all others failed -- she brings Maimonides and his contemporaries to life. A few other books, all of them at least thirty years old, claim to be his biographies, but they are really only discussions of his work, with a few biographical details merely tacked on. Arbel's book, on the other hand, is truly the story of the life of a most interesting man, set against the vast panorama of a turbulent era. The intriguing details, taken from rarely used historical materials, help the reader visualize the scandals, controversies, court intrigues, and wars, as well as the daily lives, fashions, food, entertainment, and houses of people in Spain, Morocco, Israel, and Egypt of the twelfth century.

Arbel obviously likes and admires Maimonides, but she does not worship him, and is not averse to showing his human, less than perfect side. She may run into trouble with the more orthodox rabbis, perhaps, but for the general reader it is a wonderful approach, and you end the book feeling that you have spent some time with a human being, not the demigod that is presented by other authors. I truly enjoyed the book.

Rating:
Summary: A New Biography of Maimonides
Review: The appearance of a new biography of Maimonides is always important, if only because it happens infrequently.

What we need, and do not yet have in English, is an excellent and scholarly biography of Maimonides, like Netanyahu's biography of Abarbanel.

Ilil Arbel's new biography, entitled Maimonides, A Spiritual Biography, does not fill that bill. However, for those who are already reading Maimonides, it will fill in the historical gaps reasonably well. The book is based on secondary and tertiary sources, with the exception of the more historically significant items of Maimonides' correspondence and some of the shorter works, which the author shows familiarity with. The author is fluent in Hebrew, and may be an Israeli, it is not clear from the jacket material. That material indicates that she is a "Writer and editor, and has a Ph.D. in the field of mythology and folklore, and is a regular contributor of Judaic myths to Encyclopedia Mythica, her next book is A biography of Hillel, she resides in New York City".

The book comes with a full index and a short bibliography. There are a very few notes, more would have been desirable. I would like to know where she got some of her material. There is a Chronology which she confesses is based on the usual consensus opinions but not based on any research of her own.

I do not think the book will do anyone any harm. She pointedly stays away from giving comment or analysis of the Guide or the Mishneh Torah, and for that reason, I do not understand why she calls this a spiritual biography. The excitement that I get from the works of Maimonides themselves is not well communicated by the author.

What she does do that helps make this book of contemporary significance is the integration of Geniza material from the Ben Ezra synagogue in Cairo, Egypt, about which I recently wrote on in connection with the Spertus College of Judaica exhibit. She does know this material, and has spent some time with the writings of S.D. Goitein, the acknowledged expert in that field. She also has listed in her bibliography several contemporary Israeli books on Maimonides. All of these sources help to provide depth and context in Maimonides' story.

Among these positive attributes I would randomly site her extended treatment of the unending controversies between Maimonides and the Gaon of Baghdad, Shmuel Ben Ali, who was the leader of the Babylonian Academy and saw himself as the universal Jewish authority. She also fills in the personalities of Maimonides son Abraham, and his student Joseph Ibn Aknin, for whom the Guide of the Perplexed was dedicated.

On the controversial issue of Maimonides' feigned conversion to Islam, she fails to explain the meaning of such conversions, and leaves her readers confused. At one point she states flatly we can rest assured that he never converted to Islam, and at other times she indicates just as flatly that he feigned observance of Islam. She should have explained that Islam does not need conversion at all as Islam views people as having an Islamic nature which only needs to be realized. Such realization takes place when the individual acknowledges the formula of the divinity of Allah and the prophecy of Mohammed in a mosque. Maimonides himself writes that since this is all that is required, together with occasional attendance at Mosque prayers, a Jew need not question his own faith if he has to do these acts for the sake of survival.

Admittedly our determination that Maimonides feigned such conversion is based on circumstantial evidence, but it is exceptionally good circumstantial evidence. Apart from his own words in his epistle on the subject, we know for a fact that no Jew, and particularly no Jew of public prominence like Maimonides and his father, could have survived long in Fez, Morocco under the Almohads without feigning Islam. Then there is the well known case, discussed by Arbel, of the prosecution brought by Abul Arab ibn Moisha in Cairo. Moisha had known Maimonides in Fez, as an apparent Muslim, and was shocked to find him as the head of the Jewish community in Cairo. He brought a prosecution against Maimonides for the capital heresy of converting from Islam. Maimonides' protector, El Fadil, Saladin's vizier, was the judge in the case. Arbel states that Fadil's ruling was to declare Maimonides never really adopted the fate or converted but only kept up a fabulous disguise and therefore could not have had a relapse from Islam. What really happened, according to Dr. Joel Kraemer, was that the court ruled coerced conversions were not effective conversions in Islam, citing Quran, and Maimonides could not be held guilty for feigning conversion under coercion.

Like all books nowadays, the editors don't really do any editing, and there are many obvious typographical errors in the text. One howler is the author's apparent inability to distinguish pray from prey (twice!) as in
". . . It prayed on his mind."

The book is neither long nor difficult to read, and the author has a moderately engaging prose style. She seems to be genuinely interested in the details of Maimonides life, and for those reasons the book should be read.

Rating:
Summary: A New Biography of Maimonides
Review: The appearance of a new biography of Maimonides is always important, if only because it happens infrequently.

What we need, and do not yet have in English, is an excellent and scholarly biography of Maimonides, like Netanyahu's biography of Abarbanel.

Ilil Arbel's new biography, entitled Maimonides, A Spiritual Biography, does not fill that bill. However, for those who are already reading Maimonides, it will fill in the historical gaps reasonably well. The book is based on secondary and tertiary sources, with the exception of the more historically significant items of Maimonides' correspondence and some of the shorter works, which the author shows familiarity with. The author is fluent in Hebrew, and may be an Israeli, it is not clear from the jacket material. That material indicates that she is a "Writer and editor, and has a Ph.D. in the field of mythology and folklore, and is a regular contributor of Judaic myths to Encyclopedia Mythica, her next book is A biography of Hillel, she resides in New York City".

The book comes with a full index and a short bibliography. There are a very few notes, more would have been desirable. I would like to know where she got some of her material. There is a Chronology which she confesses is based on the usual consensus opinions but not based on any research of her own.

I do not think the book will do anyone any harm. She pointedly stays away from giving comment or analysis of the Guide or the Mishneh Torah, and for that reason, I do not understand why she calls this a spiritual biography. The excitement that I get from the works of Maimonides themselves is not well communicated by the author.

What she does do that helps make this book of contemporary significance is the integration of Geniza material from the Ben Ezra synagogue in Cairo, Egypt, about which I recently wrote on in connection with the Spertus College of Judaica exhibit. She does know this material, and has spent some time with the writings of S.D. Goitein, the acknowledged expert in that field. She also has listed in her bibliography several contemporary Israeli books on Maimonides. All of these sources help to provide depth and context in Maimonides' story.

Among these positive attributes I would randomly site her extended treatment of the unending controversies between Maimonides and the Gaon of Baghdad, Shmuel Ben Ali, who was the leader of the Babylonian Academy and saw himself as the universal Jewish authority. She also fills in the personalities of Maimonides son Abraham, and his student Joseph Ibn Aknin, for whom the Guide of the Perplexed was dedicated.

On the controversial issue of Maimonides' feigned conversion to Islam, she fails to explain the meaning of such conversions, and leaves her readers confused. At one point she states flatly we can rest assured that he never converted to Islam, and at other times she indicates just as flatly that he feigned observance of Islam. She should have explained that Islam does not need conversion at all as Islam views people as having an Islamic nature which only needs to be realized. Such realization takes place when the individual acknowledges the formula of the divinity of Allah and the prophecy of Mohammed in a mosque. Maimonides himself writes that since this is all that is required, together with occasional attendance at Mosque prayers, a Jew need not question his own faith if he has to do these acts for the sake of survival.

Admittedly our determination that Maimonides feigned such conversion is based on circumstantial evidence, but it is exceptionally good circumstantial evidence. Apart from his own words in his epistle on the subject, we know for a fact that no Jew, and particularly no Jew of public prominence like Maimonides and his father, could have survived long in Fez, Morocco under the Almohads without feigning Islam. Then there is the well known case, discussed by Arbel, of the prosecution brought by Abul Arab ibn Moisha in Cairo. Moisha had known Maimonides in Fez, as an apparent Muslim, and was shocked to find him as the head of the Jewish community in Cairo. He brought a prosecution against Maimonides for the capital heresy of converting from Islam. Maimonides' protector, El Fadil, Saladin's vizier, was the judge in the case. Arbel states that Fadil's ruling was to declare Maimonides never really adopted the fate or converted but only kept up a fabulous disguise and therefore could not have had a relapse from Islam. What really happened, according to Dr. Joel Kraemer, was that the court ruled coerced conversions were not effective conversions in Islam, citing Quran, and Maimonides could not be held guilty for feigning conversion under coercion.

Like all books nowadays, the editors don't really do any editing, and there are many obvious typographical errors in the text. One howler is the author's apparent inability to distinguish pray from prey (twice!) as in
". . . It prayed on his mind."

The book is neither long nor difficult to read, and the author has a moderately engaging prose style. She seems to be genuinely interested in the details of Maimonides life, and for those reasons the book should be read.