Epistle to Yemen
Around 1165 C.E., the Jewish community of Yemen was in grave crisis. The fanatical Muslim ruler of Yemen presented the Jews with a choice: conversion to Islam, or martyrdom. Additionally, a zealous Jewish apostate began a campaign to convince his former co-religionists to convert to Islam, preaching that Mohammed was a divinely-sent prophet alluded to in the Bible. And as if that were not enough, an impoverished Yemenite Jew began proclaiming that he was the long-awaited Messiah.
In desperation, the leader of the Yemenite Jewish community, Rabbi Jacob ben Netanel al-Fayyūmi, turned to the greatest scholar of the generation: Rabbi Moses ben Maimon, also known as Maimonides, and in Hebrew, Rambam.
Maimonides, at the time not yet 40 years old, had recently been appointed Nagid (leader) of the Egyptian Jewish community. Maimonides had experienced first-hand the persecution of Moslem extremists in his homeland of Spain, where his family had chosen exile rather than forced conversion at the hands of the Almohad Moslems. It is not surprising that Maimonides was acutely sensitive to the plight of the Jews of Yemen.
In 1172, he responded to Rabbi Jacob’s inquiry with his Epistle to Yemen (Iggeret Teiman). Despite the clear dangers involved, Maimonides wrote his bold response in Arabic, so that his words would be understood by all members of the threatened Yemenite community.
The epistle was successful. The Yemenite Jews remained faithful to their religion despite the grave dangers facing them. Maimonides also used his influence at the court of Saladin in Egypt to intervene in their behalf, and the persecution ceased.
Originally written in Arabic, this edition is based on the 1952 English translation by Boaz Cohen. The translation has been revised and Biblical quotes updated to modern usage. It has also been divided into mini-chapters to assist the reader.
A few years prior to writing his "Epistle to Yemen," Maimonides published his "Commentary to the Mishnah." Perhaps the most famous section of this major work is his Introduction to Mishnah Tractate Sanhedrin, Chapter Ten (“Perek Chelek”). This short article deals with eschatological themes in Judaism, and concludes with Maimonides’ famous creed, "The Thirteen Principles of the Torah." Since the essay discusses the Messianic Era and the final redemption of Israel, it is a natural companion to the Epistle to Yemen.
In his Introduction to Chelek, Maimonides discusses the various rewards promised to those who faithfully observe the Torah and its precepts: material benefits in this world, the Messianic Era, the Revival of the Dead, and the Garden of Eden. All of these rewards, Maimonides explains, are not goals but merely means so that we will be free to attain greater wisdom and perfection.
The ultimate recompense is the World to Come. As he writes: “This is the great bliss with which no bliss is comparable and to which no pleasure can be likened. For how can the enduring and infinite be likened to something which has a cessation and an end?”
And yet, the highest level is one who serves God, not for a reward, but out of love for God and truth. As Maimonides explains: “The true goal is only to know the truth, and that the Torah is truth, and the purpose of its study is to observe its laws.” Thus the World to Come is not a reward but rather the result of a life lived properly.
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In desperation, the leader of the Yemenite Jewish community, Rabbi Jacob ben Netanel al-Fayyūmi, turned to the greatest scholar of the generation: Rabbi Moses ben Maimon, also known as Maimonides, and in Hebrew, Rambam.
Maimonides, at the time not yet 40 years old, had recently been appointed Nagid (leader) of the Egyptian Jewish community. Maimonides had experienced first-hand the persecution of Moslem extremists in his homeland of Spain, where his family had chosen exile rather than forced conversion at the hands of the Almohad Moslems. It is not surprising that Maimonides was acutely sensitive to the plight of the Jews of Yemen.
In 1172, he responded to Rabbi Jacob’s inquiry with his Epistle to Yemen (Iggeret Teiman). Despite the clear dangers involved, Maimonides wrote his bold response in Arabic, so that his words would be understood by all members of the threatened Yemenite community.
The epistle was successful. The Yemenite Jews remained faithful to their religion despite the grave dangers facing them. Maimonides also used his influence at the court of Saladin in Egypt to intervene in their behalf, and the persecution ceased.
Originally written in Arabic, this edition is based on the 1952 English translation by Boaz Cohen. The translation has been revised and Biblical quotes updated to modern usage. It has also been divided into mini-chapters to assist the reader.
A few years prior to writing his "Epistle to Yemen," Maimonides published his "Commentary to the Mishnah." Perhaps the most famous section of this major work is his Introduction to Mishnah Tractate Sanhedrin, Chapter Ten (“Perek Chelek”). This short article deals with eschatological themes in Judaism, and concludes with Maimonides’ famous creed, "The Thirteen Principles of the Torah." Since the essay discusses the Messianic Era and the final redemption of Israel, it is a natural companion to the Epistle to Yemen.
In his Introduction to Chelek, Maimonides discusses the various rewards promised to those who faithfully observe the Torah and its precepts: material benefits in this world, the Messianic Era, the Revival of the Dead, and the Garden of Eden. All of these rewards, Maimonides explains, are not goals but merely means so that we will be free to attain greater wisdom and perfection.
The ultimate recompense is the World to Come. As he writes: “This is the great bliss with which no bliss is comparable and to which no pleasure can be likened. For how can the enduring and infinite be likened to something which has a cessation and an end?”
And yet, the highest level is one who serves God, not for a reward, but out of love for God and truth. As Maimonides explains: “The true goal is only to know the truth, and that the Torah is truth, and the purpose of its study is to observe its laws.” Thus the World to Come is not a reward but rather the result of a life lived properly.
Epistle to Yemen
Around 1165 C.E., the Jewish community of Yemen was in grave crisis. The fanatical Muslim ruler of Yemen presented the Jews with a choice: conversion to Islam, or martyrdom. Additionally, a zealous Jewish apostate began a campaign to convince his former co-religionists to convert to Islam, preaching that Mohammed was a divinely-sent prophet alluded to in the Bible. And as if that were not enough, an impoverished Yemenite Jew began proclaiming that he was the long-awaited Messiah.
In desperation, the leader of the Yemenite Jewish community, Rabbi Jacob ben Netanel al-Fayyūmi, turned to the greatest scholar of the generation: Rabbi Moses ben Maimon, also known as Maimonides, and in Hebrew, Rambam.
Maimonides, at the time not yet 40 years old, had recently been appointed Nagid (leader) of the Egyptian Jewish community. Maimonides had experienced first-hand the persecution of Moslem extremists in his homeland of Spain, where his family had chosen exile rather than forced conversion at the hands of the Almohad Moslems. It is not surprising that Maimonides was acutely sensitive to the plight of the Jews of Yemen.
In 1172, he responded to Rabbi Jacob’s inquiry with his Epistle to Yemen (Iggeret Teiman). Despite the clear dangers involved, Maimonides wrote his bold response in Arabic, so that his words would be understood by all members of the threatened Yemenite community.
The epistle was successful. The Yemenite Jews remained faithful to their religion despite the grave dangers facing them. Maimonides also used his influence at the court of Saladin in Egypt to intervene in their behalf, and the persecution ceased.
Originally written in Arabic, this edition is based on the 1952 English translation by Boaz Cohen. The translation has been revised and Biblical quotes updated to modern usage. It has also been divided into mini-chapters to assist the reader.
A few years prior to writing his "Epistle to Yemen," Maimonides published his "Commentary to the Mishnah." Perhaps the most famous section of this major work is his Introduction to Mishnah Tractate Sanhedrin, Chapter Ten (“Perek Chelek”). This short article deals with eschatological themes in Judaism, and concludes with Maimonides’ famous creed, "The Thirteen Principles of the Torah." Since the essay discusses the Messianic Era and the final redemption of Israel, it is a natural companion to the Epistle to Yemen.
In his Introduction to Chelek, Maimonides discusses the various rewards promised to those who faithfully observe the Torah and its precepts: material benefits in this world, the Messianic Era, the Revival of the Dead, and the Garden of Eden. All of these rewards, Maimonides explains, are not goals but merely means so that we will be free to attain greater wisdom and perfection.
The ultimate recompense is the World to Come. As he writes: “This is the great bliss with which no bliss is comparable and to which no pleasure can be likened. For how can the enduring and infinite be likened to something which has a cessation and an end?”
And yet, the highest level is one who serves God, not for a reward, but out of love for God and truth. As Maimonides explains: “The true goal is only to know the truth, and that the Torah is truth, and the purpose of its study is to observe its laws.” Thus the World to Come is not a reward but rather the result of a life lived properly.
In desperation, the leader of the Yemenite Jewish community, Rabbi Jacob ben Netanel al-Fayyūmi, turned to the greatest scholar of the generation: Rabbi Moses ben Maimon, also known as Maimonides, and in Hebrew, Rambam.
Maimonides, at the time not yet 40 years old, had recently been appointed Nagid (leader) of the Egyptian Jewish community. Maimonides had experienced first-hand the persecution of Moslem extremists in his homeland of Spain, where his family had chosen exile rather than forced conversion at the hands of the Almohad Moslems. It is not surprising that Maimonides was acutely sensitive to the plight of the Jews of Yemen.
In 1172, he responded to Rabbi Jacob’s inquiry with his Epistle to Yemen (Iggeret Teiman). Despite the clear dangers involved, Maimonides wrote his bold response in Arabic, so that his words would be understood by all members of the threatened Yemenite community.
The epistle was successful. The Yemenite Jews remained faithful to their religion despite the grave dangers facing them. Maimonides also used his influence at the court of Saladin in Egypt to intervene in their behalf, and the persecution ceased.
Originally written in Arabic, this edition is based on the 1952 English translation by Boaz Cohen. The translation has been revised and Biblical quotes updated to modern usage. It has also been divided into mini-chapters to assist the reader.
A few years prior to writing his "Epistle to Yemen," Maimonides published his "Commentary to the Mishnah." Perhaps the most famous section of this major work is his Introduction to Mishnah Tractate Sanhedrin, Chapter Ten (“Perek Chelek”). This short article deals with eschatological themes in Judaism, and concludes with Maimonides’ famous creed, "The Thirteen Principles of the Torah." Since the essay discusses the Messianic Era and the final redemption of Israel, it is a natural companion to the Epistle to Yemen.
In his Introduction to Chelek, Maimonides discusses the various rewards promised to those who faithfully observe the Torah and its precepts: material benefits in this world, the Messianic Era, the Revival of the Dead, and the Garden of Eden. All of these rewards, Maimonides explains, are not goals but merely means so that we will be free to attain greater wisdom and perfection.
The ultimate recompense is the World to Come. As he writes: “This is the great bliss with which no bliss is comparable and to which no pleasure can be likened. For how can the enduring and infinite be likened to something which has a cessation and an end?”
And yet, the highest level is one who serves God, not for a reward, but out of love for God and truth. As Maimonides explains: “The true goal is only to know the truth, and that the Torah is truth, and the purpose of its study is to observe its laws.” Thus the World to Come is not a reward but rather the result of a life lived properly.
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Product Details
| BN ID: | 2940148232711 |
|---|---|
| Publisher: | Chanan Morrison |
| Publication date: | 02/18/2014 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Sales rank: | 898,261 |
| File size: | 229 KB |
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