psychological treatise, called The Eight Chapters. The dictum "He who speaketh much commits a sin," elicited a lesson on the economy of speech; the explanation of 'olam ha-ba in the treatise Sanhedrin (xi. 1) led him to discuss the principles of faith, and to lay down the thirteen articles of the Jewish creed. The Commentary was written in Arabic, and was subsequently translated into Hebrew and into other languages. The estimation in which the Commentary was held may be inferred from the following fact: When the Jews in Italy became acquainted with its method and spirit, through a Hebrew translation of one of its parts, they sent to Spain in search of a complete Hebrew version of the Commentary. R. Simbah, who had been entrusted with the mission, found no copy extant, but he succeeded, through the influence of Rabbi Shelomoh ben Aderet, in causing a Hebrew translation of this important work to be prepared.— In the Introduction, the author states that he has written a Commentary on the Babylonian Talmud treatise Hullin and on nearly three entire sections, viz., Moed, Nashim, and Nezikin. Of all these Commentaries only the one on Rosh ha-shanah is known.
In the year 1572 Maimonides wrote the Iggeret Teman, or Petah-tikvah ("Letter to the Jews in Yemen," or "Opening of hope") in response to a letter addressed to him by Rabbi Jacob al-Fayumi on the critical condition of the Jews in Yemen. Some of these Jews had been forced into apostasy others were made to believe that certain passages in the Bible alluded to the mission of Mohammed; others again had been misled by an impostor who pretended to be the Messiah. The character and style of Maimonides reply appear to have been adapted to the intellectual condition of the Jews in Yemen, for whom it was written. These probably read the Bible with Midrashic commentaries, and preferred the easy and attractive Agadah to the more earnest study of the Halakah. It is therefore not surprising that the letter contains remarks and interpretations which cannot be reconciled with the philosophical and logical method by which all the other works of Maimonides are distinguished. After a few complimentary words, in which the author modestly disputes the justice of the praises lavished upon him, he attempts to prove that the present sufferings of the Jews, together with the numerous instances of apostasy, were foretold by the prophets, especially by Daniel, and must not perplex the faithful. It must be borne in mind, he continues, that the attempts made in past times to do away with the Jewish religion, had invariably failed; the same would be the fate of the present attempts; for " religious persecutions are of but short duration." The arguments which profess to demonstrate that in certain Biblical passages allusion is made to Mohammed, are based on interpretations which are totally opposed to common sense. He urges that the Jews, faithfully adhering to their religion, should impress their children with the greatness of the Revelation on Mount Sinai, and of the miracles wrought through Moses; they also should remain firm in the belief that God will send the Messiah to deliver their nation, but they must abandon futile calculations of the Messianic period, and beware of impostors. Although there be signs which indicate the approach of the promised deliverance, and the times seem to be the period of the last and most cruel persecution mentioned in the visions of Daniel (xi. and xii.), the person in Yemen who pretends to be the Messiah is
