Maimonides, like
Philo, gives in addition to a metaphysical theology a philosophical
exposition of the law of Moses, which has the same guiding principle
as the books on the "Specific Laws." Moses was the perfect
legislator,[334] whose ordinances are [Hebrew: tsdikim], _i.e._, perfectly
equitable, attaining "the mean"--the Aristotelian conception of
excellence--and identical with the eternal laws of nature.[335]
Numerous details of Maimonides' interpretations agree with those given
in the books on the "Specific Laws." Whether correspondence of thought
is merely an indication of the similar workings of Jewish genius in
similar conditions, or whether it is the effect of an early tradition
common to both, or whether, finally, there was connection, however
indirect, between the two minds, it is now impossible to say. But at
least the philosophy of Maimonides confirms the inner Jewishness of
the philosophy of Philo, and its essential loyalty to Jewish
tradition.
Not less striking than his correspondence with later Jewish religious
philosophy, though not less indefinite, is the relation of Philo to
the later Jewish mystical and theosophical literature, purporting also
to be a development of hoary tradition, and indeed calling itself
simply the tradition, [Hebrew: kbla]. Between Philo and the Cabbalah it is
as difficult to establish any direct connection as between Philo and
rabbinic Midrash, but the likeness in spirit and the signs of a common
source are equally remarkable.
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