Kisvei HaRambam: The Writings of Rabbi Moshe ben Maimon—The Rambam, Translated, Annotated and Elucidated
By Rabbi Yehuda Meir Keilson
ArtScroll Mesorah Publications
New Jersey, Vol. 1, 2023; Vol. 2, 2024
Vol. 1, 500 pages; Vol. 2, 654 pages
Reviewed by Rabbi Moshe Maimon
The two recently published volumes of ArtScroll’s Kisvei HaRambam are a remarkable tour de force that offer scholars and laymen alike a profound wealth of insight into the Rambam’s writings and worldview.1
Whereas the first volume focuses on the Rambam’s introduction to Perek Cheilek and other writings of his on the fundamentals of Judaism, the second volume is dedicated to an exposition of the master’s writings on ethics and character perfection.
Both volumes stand out for their clear elucidation of often complex material and are immeasurably enhanced by the section entitled “Insights”—the author’s scholarly essays that expand on issues raised in the notes to the texts. These essays—which are substantial enough to form a full-length sefer of their own—seek to position the Rambam firmly within the continuum of rabbinic thought as it has evolved over the ages, while addressing the very issues he himself confronted.
From a broader perspective, the publication appears to reflect a significant shift in the intellectual climate of the English-speaking yeshivah world, where the Rambam’s writings have become the focus of renewed scholarly and rabbinic scrutiny.
The Rambam’s works have long been foundational texts in Jewish law and thought. Every facet of our tradition—our laws and customs, our theological frameworks—bears the indelible imprint of the Rambam’s creative genius. Orthodox life as we know it would not only be diminished without him—it would be unrecognizable.
The Rambam’s Legal, Theological and Philosophical Influence
Consider the Rambam’s legal writings. The very concept of a binding legal code of halachah—now taken for granted—was pioneered by the Rambam with the publication of Mishneh Torah.
More significantly, an estimated 60 to 80 percent of the Shulchan Aruch consists of direct citations from the Rambam, meaning that much of the practical halachah observed by Orthodox Jewry today is rooted in his rulings.
In the realm of theology as well, our conception of the Almighty owes its character to the Rambam’s lifelong campaign against anthropomorphism. Likewise, his Thirteen Principles of Faith have profoundly shaped Jewish belief; the daily declaration of these articles of faith reflects Orthodoxy’s adoption of these principles in determining an individual’s standing within the community.
Yet, it is perhaps his philosophical writings that have had the most enduring effect on Jewish thought. Every major intellectual movement in Jewish history—whether adopting or reacting against Maimonidean thought—owes its emergence, in one way or another, to him.
The Rambam’s philosophical influence persisted well beyond the medieval period. The Rema (Toras Ha’Olah), Ramchal (Da’as Tevunos2) and other spiritual giants engaged deeply with Moreh Nevuchim, and, later, the intellectual currents of the Enlightenment era were shaped by his rationalism. While Rambam’s legal works continue to be diligently studied today, interest in his philosophical writings within yeshivah circles has weakened over time. The publication of Kisvei HaRambam may signal that the pendulum is swinging back and that engagement with Maimonidean thought among English-speaking yeshivah students is becoming increasingly prevalent.
The obvious question, then, is what has changed? Has the yeshivah world grown more open to the Maimonidean tradition, or has the Rambam been repackaged in a framework more palatable to this audience?
Engaging with the Rambam’s Views
To explore this question, I examined Kisvei HaRambam’s treatment of several instances in which the Rambam’s views diverge from the mainstream yeshivah perspective. In every case, the editors have presented his views faithfully, with candor and sensitivity, mitigating the claim that the Rambam’s approach has been adapted to align with contemporary yeshivah views.
Notably, the volume includes an appendix featuring the Ritva’s staunch defense of the Rambam, in which he acknowledges his own adherence to the Ramban’s Kabbalistic worldview, while simultaneously affirming that the Rambam’s non-Kabbalistic perspectives, as expressed in Moreh Nevuchim, deserve full scholarly consideration and honor.
The Occult
Conspicuous in the Vilna Gaon’s critique of the Rambam3 is his position that philosophical leanings led the Rambam to reject supernatural occurrences described in the Gemara, such as those involving demons and witchcraft. In the Rambam’s defense, a strong case can be made that for the most part he was not formulating these views independently but was instead following Geonic precedent.4
Orthodox life as we know it would not only be diminished without the Rambam—it would be unrecognizable.
Still, the Rambam was unique in developing a worldview in which a firm boundary separates the physical from the metaphysical, with the sole point of intersection occurring in the realm of seichel (human intellect). Thus, a person who attains a high level of spiritual and intellectual refinement can receive prophetic communication through a malach (angel) with the experience itself being internal, occurring within the mind rather than through an embodied creature.
In keeping with this perspective, and in contrast to contemporary Chareidi and Chassidic thought, which is far more mystically inclined, the Rambam consistently argued for a narrow interpretation of supernatural references in the Torah and Talmud. He viewed such passages as allegorical, symbolic or the product of mystical visions rather than literal occurrences. He applied this approach even to openly miraculous events, seeking to understand them within the framework of natural order rather than as occurring outside the laws of nature.
Various aspects of this approach are explored by the Rambam in his Letter on Resurrection and in his Letter on Astrology; Kisvei HaRambam treats these texts with scholarly rigor, addressing their themes with intellectual honesty and sensitivity.
“Accept the truth from whoever says it”
One of the most striking elements of the Rambam’s worldview is his openness to integrating truths derived from non-Jewish sources. In Shemoneh Perakim5 (Vol. 2, pp. 6–7) we encounter his famous declaration:
Know that the matters that I will discuss in these introductory chapters—as well as what will be said in the commentary to the mishnayos of this tractate—are not ideas that I conceived of on my own, nor are they explanations that I innovated; rather they are ideas that I have gleaned from the words of the sages in the Midrashim and the Talmud, and other works of theirs, and also from the words of the non-Jewish philosophers, both early and more contemporary. Do not be surprised that I utilize the teachings of non-Jewish scholars, because these teachings that I utilize are true, and the rule is that one should accept the truth from whoever says it.
Throughout history, some have sought to downplay this statement, arguing that it was merely a concession to an audience steeped in philosophy. Today, as well, Chareidi sensitivities dictate that only authors within the Orthodox tradition are cited in Torah scholarship, a policy adhered to by ArtScroll (including in Kisvei HaRambam). Yet, as Kisvei HaRambam itself notes, the approach that wisdom and truth can be found in non-Jewish sources is a theme that runs throughout all of the Rambam’s writings, and “although Rambam concedes that some readers might have qualms about some of his sources, he gives no impression that he shares those qualms” (162).
A fascinating historical parallel—only vaguely referenced in Kisvei HaRambam—can be found in an account by Rabbi Yosef ibn Aqnin (a protégé of the Rambam whose own commentary on Pirkei Avos is cited frequently in Kisvei HaRambam) concerning Rabbi Hai Gaon, who instructed a student to seek a linguistic interpretation of a verse in Tehillim from a Christian cleric, emphasizing that wisdom can be gained from any source.6
Financial Support for Torah Study
The issue that perhaps presents the sharpest contrast between the Rambam’s ideology and contemporary Chareidi thought is one that touches the very core of its sociological foundations—the Rambam’s strong censure of those who rely on financial support for Torah study.
Acknowledging that his viewpoint ran counter to the rabbinic society of his time, the Rambam asserts that Torah study is a personal duty that should not become a profession sustained by public funds. Basing himself on the mishnah in Avos (4:5), the Rambam criticizes those who make Torah study their profession and depend on public funds, arguing that this diminishes the Torah’s dignity. His ideological outlook emphasizes personal responsibility, self-sufficiency and a clear separation between Torah and material dependency.
In contrast, Chareidi ideology views the financial support of Torah learners as a collective obligation essential to ensuring the endurance of Torah scholarship for future generations. This approach treats Torah study as a communal responsibility, where sustaining Torah scholars is considered a merit for the broader Jewish people. Accordingly, much of the contemporary Chareidi world embraces and institutionalizes full-time Torah study supported by communal funds, government subsidies and private philanthropy. This model, particularly dominant in Israel, is rooted in later rabbinic justifications—particularly those of the Shulchan Aruch, the Chasam Sofer and the Chazon Ish. In its treatment of these texts, Kisvei HaRambam treads carefully, showing sensitivity to contemporary Chareidi norms while simultaneously exploring the full scope of the Rambam’s viewpoint, placing it within the broader framework of rabbinic discourse.
Final Reflections
With the publication of Kisvei HaRambam, ArtScroll and Rabbi Keilson have produced an outstanding work of scholarship that not only makes the Rambam’s writings accessible to the English-speaking public but also offers a depth of analysis that meets the highest standards of rigorous study.
This edition strikes a rare balance, offering clarity for newcomers while maintaining the intellectual richness that serious scholars demand. A significant contribution to the study of the Rambam, it reflects a noteworthy shift in contemporary Torah scholarship on the writings and worldview of the great master, one that may continue to influence the study of Torah for generations to come.
Notes
1. In the interests of full disclosure, I acknowledge my modest involvement in this project. I had the opportunity to discuss aspects of its preparation with its primary editor-author, Rabbi Yehuda Meir Keilson, and was honored to review an addendum comprising a newly edited chapter from Rabbeinu Avraham ben HaRambam’s sefer, HaMaspik L’Ovdei Hashem. However, I hope that my observations will be evaluated on their own merit rather than through the lens of my involvement.
2. Compare to Rabbi Avraham Shoshana’s introduction to Mesillas Yesharim (Machon Ofek, 2019, p. 20 at n. 8).
3. See Biur HaGra, YD 179 and 246.
4. Especially Rabbi Saadiah Gaon. Compare also to the sources referenced in my annotated edition of the Rambam’s grandson Rabbi David HaNagid’s commentary to Parashas Va’era in Mechilta, vol. 4, pp. 197ff.
5. ArtScroll’s spelling follows the popular pronunciation, though grammatically speaking the “peh” in the second word, coming on the heels of the “heh” in Shemoneh, should be soft; hence: Shemoneh Ferakim.
6. A full treatment of this account, along with an English translation of the Judeo-Arabic original manuscript, can be found in Yosaif M. Dubovick, “‘Oil, which shall not quit my head’: Jewish-Christian Interaction in Eleventh-century Baghdad,” Entangled Religions 6 (2018): 95–123.
Rabbi Moshe Maimon, editor of a recent two-volume edition of Peirush Rabbeinu Avraham ben HaRambam al HaTorah, is a beis midrash rebbi and a general editor for Machon Aleh Zayis. He lives with his wife and children in Jackson, New Jersey, where he serves as a rav of Khal Chasidim D’Jackson.