Maimonides (The Rambam): Life, Works, and Enduring Legacy

Maimonides — Rabbeinu Moshe ben Maimon (the Rambam), was born on 14 Nisan 4895 (1135) in Cordoba, Spain, and passed away on 20 Tevet 4965 (1204) in Fustat, Egypt. He was a scientist and physician, one of the most important philosophers of the Middle Ages, and a leader of the Jewish communities of Egypt and its surroundings. He was the most famous Jewish figure of his generation and is regarded as one of the greatest halachic decisors of all time. He was known as “the Great Eagle”, and as the foremost of the sages of Israel among the early authorities (Rishonim).

Early Years

Legend relates that his father, Rabbi Maimon, longed to devote himself to Torah study and therefore postponed marriage. One time, Rabbi Maimon was instructed in a dream to marry the butcher’s daughter from a nearby town. After the dream repeated itself, he did as he was told, and at the birth of his son Moshe, the child’s mother died.

Another tradition tells that in his early childhood Moshe struggled in his studies, and all his father’s efforts to advance him seemed unsuccessful. In distress, the young boy went to the synagogue in the evening, poured out his heart, and prayed to the Creator with tears and supplication until he fell asleep. When he awoke in the morning, he felt as though a new spirit had entered him, and before long he became known publicly for a remarkably quick mind and an extraordinary memory. His earliest Torah learning and wisdom he absorbed from his father, Rabbi Maimon, who was a judge and a scholar not only in Torah but also in other disciplines.

The vibrancy and creativity of that period contributed to the Rambam’s development and helped shape his path as he rose in Torah and fear of Heaven. But those days did not last long. With changes in political rule, extremist Muslim factions issued harsh decrees and expulsion orders against anyone who would not convert to Islam. When he was thirteen, he and his father began a life of wandering that would last twenty years. Along their route they reached Fez in Morocco, where the Rambam formed a strong bond with the place and its Jewish community. He studied Torah under Rabbi Yehuda Ibn Shushan and continued writing his works.

While in Morocco, the Rambam composed the “Iggeret HaShmad” (Letter on Apostasy) on behalf of the Jews who outwardly adopted Islam but secretly maintained Torah observance. The letter strengthened their spirits, teaching that even a single mitzvah performed earns endless reward. When the authorities learned of the letter’s contents, they sought to harm the Rambam, viewing his writing as a call to rebellion. He was therefore compelled to flee to the Land of Israel.

In moving and vivid descriptions, the Rambam recounts days of storm-tossed sea travel, praising God for the miracles that accompanied them until they reached safe harbor in Acre. After visiting and praying at holy sites in the Land of Israel, and seeing the land’s difficult condition, insecurity, and the limited state of Torah life at that time, he decided to descend to Egypt, which was then a major and flourishing spiritual center for Jews. At thirty-one, he arrived in Egypt and was received with the honor befitting him, for by then he was recognized throughout the world as an exceptional sage, masterful in both Torah and wisdom.

But the ways of God are hidden. Just when it seemed that everything had settled into place, troubles began to pursue him. First his father died, and afterward two of his sons passed away. His wife, unable to bear the grief over the loss of their children, died as well. Later, his brother Rabbi David drowned at sea, and with him perished the family’s wealth and livelihood. The Rambam’s sorrow was overwhelming; for an entire year he lay ill. The responsibility of supporting his brother’s dependents forced him to practice medicine, and he began dividing his time between healing and Torah study. For thirty-five years he lived this way, including fifteen years as the personal physician of the Sultan in Cairo. His reputation spread far and wide, and he was granted the title “Nagid”. With his wisdom he led his community, enacted communal ordinances, established yeshivot, confronted the Karaites (Jews who accept only the Written Torah and reject the Oral Torah), and made Torah beloved among the broader public.

His Works

In halachic literature, the Rambam is commonly referred to after his death simply as “Rabbeinu” (Our Master). He is regarded as a towering Torah authority and halachic decisor whose stature can be compared only to the Men of the Great Assembly, the Tannaim, and the Amoraim. Some called him “the Great Eagle,” and the most famous statement of praise about him is: “From Moshe (our teacher) to Moshe (ben Maimon), none arose like Moshe.” Such expressions reflect the admiration for a man whose breadth of knowledge and genius left a remarkable imprint on the history of Jewish law.

In Jewish history there were major “sealings”: the sealing of Tanach, the sealing of the Mishnah (Rabbi Yehuda HaNasi), and the sealing of the Talmud (Rav Ashi). The Rambam is often credited with shaping and “sealing” the practical structure of Jewish halachah, by summarizing nearly six hundred years of halachic development, from the Geonic period until his own time.

The core of his legacy is not merely a single idea, nor even his arguments for God’s existence and the creation of the world, but rather his comprehensive worldview: his understanding of the Creator, the world, the human being, and life’s purpose. The Rambam built a complete and expansive system that integrates all the concepts and demands of religion on the one hand, and all the concepts and logical demands of human reason on the other. He constructed an enormous intellectual edifice — one of the greatest and most important achievements in the spiritual history of humanity.

Regarding his personality, Dr. M. Glikson wrote: “In this one man, the unity of all Judaism in that generation and in the generations after him was embodied. A wondrous blend of qualities, traits, and genius — of intellect, will, and emotion together, prepared him to be a teacher and leader to his people.”

Throughout his life, in both times of glory and hardship, the Rambam never ceased learning Torah. In his mind he “organized” the entire Torah; the pathways of its wisdom were clear and illuminated to him.

At sixteen, he wrote “Bi’ur Millot HaHiggayon” (Explanation of the Terms of Logic), defining foundational concepts and useful terminology based on classical sources.

In his youth he wrote a work called “Sod HaIbbur,” dealing with astronomy and mathematics, explaining the celestial spheres, the seasons, the intercalation of months and years, and related topics. At thirty, he wrote the “Iggeret HaShmad” for the Jews of Morocco.

At twenty-three, he began writing the “Sefer HaMa’or,” and two years after arriving in Egypt, at thirty-three, he completed it. Today this work is known as the Rambam’s Commentary on the Mishnah (Peirush HaMishnayot). Within it he greatly expanded on matters of faith, philosophy, and prophecy.

At thirty-seven, he wrote the “Iggeret Teiman” (Letter to Yemen), strengthening the Jews of Yemen and forging close bonds with them. Because he was close to the ruling establishment, he remembered them and helped them as much as he could. The Yemenite community responded with deep devotion and saw him as their guiding teacher.

As a preface to his great halachic project, he wrote “Sefer HaMitzvot”, listing and detailing all 613 commandments. At thirty-five, he completed that work and turned to write his central masterpiece, the “Mishneh Torah.” Seder HaDorot records a tradition in the name of the Rambam’s grandson, Rabbi David HaNagid: “For ten years Rabbeinu (the Rambam) sat in his room and did not leave the doorway of his house until he completed the Mishneh Torah. On the night he finished it, his father Rabbi Maimon appeared to him in a dream, accompanied by another man. Rabbi Maimon said to his son: ‘Moshe ben Amram is before you,’ and he was frightened. Moshe Rabbeinu calmed him and said: ‘I came to see your work.’ After reviewing the book, he said to him: ‘May your strength be firm.’”

The Mishneh Torah is divided into fourteen sections summarizing the Written Torah and the Oral Torah. From this it received its additional name “Yad HaChazakah” (The Strong Hand), based on the verse: “the strong hand… which Moshe wrought” (Devarim 34:12). To this day, the work stands at the center of study in the beit midrash and serves as a bridge between Scripture, the Oral Tradition, and practical halachic decision-making.

At fifty-six, he completed the “Guide for the Perplexed” (Moreh Nevuchim), dealing with Jewish philosophy in dialogue with non-Jewish philosophy, and with profound spiritual themes. This work was written especially for his student Rabbi Yosef Ibn Aknin, who was born in Morocco to a family of anusim (crypto-Jews). Ibn Aknin was a scientist and philosopher who practiced medicine and studied Torah secretly with great diligence. He left Morocco for Egypt and became the Rambam’s close and beloved student.

Despite opposition from some quarters, the Rambam’s works were accepted throughout Jewish communities with love and esteem and became deeply rooted in Jewish culture. Many books were written to explain, clarify, interpret, summarize, and expand his teachings.

Passing and Burial

In his final years, worn down by suffering and exertion, he weakened greatly. On the night of 20 Tevet 4965 (1204), at the age of sixty-nine, he returned his pure soul to its Creator. In Fustat, Egypt, Jews and non-Jews mourned his death for three days. When the bitter news reached Jerusalem, the Jews established a day of weeping and fasting, placed ashes on their heads, and read the portion of the Tochachah (rebuke). Heavy mourning and great sorrow enveloped everyone at the passing of this “Ark of God.”

According to tradition, the Rambam was buried in Egypt and later his remains were brought to the Land of Israel. Seder HaDorot records: “The Rambam died in Egypt, and the Jews and Egyptians wept for him for three days… After several days they brought him up to the Land of Israel, and bandits encountered them. The escort fled and left the coffin. The bandits wished to throw the coffin into the sea, but they could not move it from the ground with all their strength — even more than thirty men! When they saw this, they said: ‘This is a holy man of God.’ They went and promised the Jews they would bring him to his desired district, and they escorted them to his burial place in Tiberias.”

It is also said that after his death they placed his coffin on a camel, as he had instructed, and a miraculous shortening of the journey occurred from Egypt to Tiberias. When the camel stopped and refused to continue, they understood that this was the Rambam’s chosen resting place. Some say he requested burial in Tiberias because after the coming of Mashiach, the Sanhedrin’s first seat would be established there.

On his first tombstone was engraved: “Here lies the Rambam, the choicest of humankind.” Opposite the Rambam’s grave is the marked burial place of his father Rabbi Maimon, a sage, judge, and righteous man who merited a son who illuminated the world with his extraordinary works. Some say that the Rambam’s grandson, Rabbi David HaNagid, is buried nearby as well. Although the precise original location of the Rambam’s burial is not definitively known, remnants of an older gravestone have been found and are displayed within the blue metal framework in the courtyard of the Rambam’s memorial site.

The Rambam’s Medical Guidance

According to the Rambam, the importance of a healthy body lies in its ability to elevate a person toward the knowledge of God. Therefore, a person must distance himself from things that harm the body and adopt habits that strengthen and restore health. The Rambam was considered a great physician in his time, and many of the principles he recommended are still recommended today.

• The Rambam wrote that one who follows the rules he lays out will not fall ill all his days and will “live long, die in old age without needing a doctor, and his body will remain whole and healthy all his life…”

• “A person should never eat unless he is hungry, and should not drink unless he is thirsty.” Training oneself to eat only according to true hunger, and avoiding food when the body does not need it, prevents many serious illnesses. For this reason, one should not fill the stomach fully, but stop when roughly three-quarters satisfied.

• “One should not drink water during a meal, except a little, and diluted with wine.”
  Even today, some hold that heavy drinking during meals can interfere with digestion.

• Exercise: “A person should not eat until he first walks before eating — until his body begins to warm, or does some work or exertion.”

• Eat calmly — not when standing or walking. A relaxed meal encourages thorough chewing, whose role in breaking down food is well known today (saliva is part of the digestive system and contains enzymes that begin starch digestion).

• The Rambam recommends eating easily digested foods first, such as fruits and vegetables, and only afterward foods that require longer digestion, such as poultry and meat: “A person should always precede the light and delay the heavy.”
  Modern nutritionists often recommend a similar approach. He also advises separating sour and sweet foods, and modern medicine recognizes that different foods are processed with different digestive enzymes.

• In summer, one should eat cooler foods with little spice; in winter, warmer and more seasoned foods.

• Be cautious of foods dangerous to health “like deadly drugs”: bitter or spoiled foods such as old fish and overly salted cheeses.

• Do not eat bread kneaded with oil, and do not consume overly refined flour from which the bran has been completely removed — an implicit warning against highly refined “white” flour, whose harms to digestion are widely discussed.

• In summer, a person should eat about two-thirds of what he eats in winter.

• After leaving a bathhouse, one must avoid becoming chilled, even in summer.

• A person should sleep one-third of the day — about eight hours, and preferably awaken shortly before sunrise. Sleep duration and timing are critically important for health.

• Not only food affects health, but hygiene matters too. The Rambam recommends living in a city with flowing water and bathhouses.