domingo, 31 de octubre de 2010

NUEVAS GUIAS RCP 2010 [Archivo adjunto 1]

 
[Más abajo se incluyen archivos adjuntos de Edwin Villacorta]





--- El mar, 10/19/10, Jessica Bedoya <jessbeve@hotmail.com> escribió:

ULTIMO MINUTO..!!!!!!!!
NUEVAS GUIAS RCP 2010

 

Queridos Amig@s:

 

Hoy 18 de Octubre a las 00.00 horas dieron a conocer las NUEVAS GUIAS DE LA RESUCITACIÓN CARDIOPULMONAR VERSION 2010, por ello, El Comite Directivo del Consejo Peruano de Reanimacion, consciente de su mision, quiere hacer llegar de manera especial a todos sus visitantes, el contenido de las mismas incluyendo el texto completo version en ingles, lo pueden descargar gratuitamente visitando nuestra pag web: www.cpr.com.pe  y hacer sus comentarios.


            Asi mismo, agradecemos tengan a bien difundirlas, invitando nos visiten a nuestra web

 

             Jorge Vigo Ramos
Presidente del Consejo Peruano de Reanimacion

                www.cpr.com.pe

 

 


__._,_.___

Archivos adjuntos de Edwin Villacorta

Archivo 1 de 1

 

Protocolos - MEDICINE


 

http://www.medicineonline.es/medicine/images/logo.gif
Medicine.2010; 10
Protocolo diagnóstico de la disnea aguda
M. González Viñolis.  C. Villasante.  J.M. Pino.
pulse sobre visualizar documento
Protocolo diagnóstico de la disnea crónica
L. Bravo.  S. Alcolea.  R. Álvarez-Sala.
pulse sobre visualizar documento
Protocolo de interpretación clínica de la gasometría arterial en la insuficiencia respiratoria
D. Barros.  C. García Quero.  F. García Río.
pulse sobre visualizar documento
Indicaciones de las diversas técnicas de asistencia mecánica no invasora
D. Féliz.  M.A. Gómez-Mendieta.  C. Carpio.
pulse sobre visualizar documento
Indicaciones de la oxigenoterapia a domicilio. Seguimiento clínico
I. Lucena.  A. Santiago.  R. Álvarez-Sala.
pulse sobre visualizar documento
 


__._,_.___
Actividad reciente:
    Para cancelar su suscripción a este grupo, envíe un mensaje de correo-e a:
    SANFERNANDOPERU-unsubscribe@yahoogroups.com

    .

    __,_._,___

    Quemaduras


    ----- Mensaje reenviado ----
    De: Victor Whizar-Lugo <vwhizar@anestesia-dolor.org>
    Para: maximocuadros@yahoo.es
    Enviado: lun,18 octubre, 2010 07:16
    Asunto: Quemaduras

    XXIII Congreso Internacional de Anestesiologia - Lima, PerúXLIV Congreso Mexicano de Anestesiologia

    Anestesia y Medicina del Dolor
    Siguenos en:
    Find us on Facebook Follow us on Twitter
    Próximos Eventos
      
    siguenos en facebook
    Registrate con nosotros
    Registrate a nuestra lista 
    Conoce México
    Ligas
     

    No:288     

    Octubre 18, 2010
     Leon, Gto.

    Estimad@ Maximo Jesus Cuadros Chavez:

     

     

    Manejo de líquidos en quemaduras mayores

    Fluid management in major burn injuries
    Mehmet Haberal, A. Ebru Sakallioglu Abali, Hamdi Karakayali
    Department of General Surgery and Burn and Fire Disasters Institute, Ankara, Turkey
    Ind Journal of Plastic Surgery 2010:43;:29-36.   doi:10.4103/0970-0358.70715

    Abstract   
    It is a widely accepted fact that severe fluid loss is the greatest problem faced following major burn injuries. Therefore, effective fluid resuscitation is one of the cornerstones of modern burn treatment. The aim of this article is to review the current approaches available for modern trends in fluid management for major burn patients. As these current approaches are based on various experiences all over the world, the knowledge is essential to improve the status of this patient group.

     

    Link para el artículo completo


    http://www.ijps.org/article.asp?issn=0970-0358;year=2010;volume=43;issue=3;spage=29;epage=36;aulast=Haberal

    Atentamente
    Anestesiología y Medicina del Dolor


    : The top 100 diseases of global importance



    The Lancet
    Find us on Facebook   Follow us on Twitter
     
      The Core Clinical Collection
    Essential overviews of globally important diseases

    The Core Clinical Collection is a comprehensive collection of Seminars and Reviews covering the top 100 diseases of global importance, clinical significance, and research interest.

    Ideal for anyone needing an overview of a topic, whether preparing for exams, teaching, or at the point of care.

    The Core Clinical Collection is selected by editors of The Lancet and is relevant to practice anywhere in the world.
     

     

    Download two seminar articles free of charge until 31 December

    The Lancet have made two seminar articles available to registered users of TheLancet.com which can be downloaded for FREE until the 31 December.

    To view the entire collection and to download the FREE seminar articles...
     

    You are receiving this email because you are a registered user on TheLancet.com and opted in to receive related information from TheLancet.com. This email has been sent from The Lancet, Elsevier Limited, The Boulevard, Langford Lane, Kidlington, Oxford, OX5 1GB, registered in England with registered number 1982084.

     
    To update your profile, click here, log in with your username and password, and amend your preferences. If you are unable to remember your log-in details, you can unsubscribe by clicking here.

    Forgotten your password? 
    Click here - for a reminder.

    Copyright © 2010 Elsevier Limited. All rights reserved. Please read our site's 
    Privacy Policy.

    THE LANCET ® is a registered trademark of Elsevier Properties SA, used under license.








    Trauma .....seminars .

     

    GANSO 1000

     
     
    SEMINARS IN PEDIATRICS SURGERY
     
    Noviembre 2010        Pediatric Trauma–Current Considerations
     
     
     
     
     
     
     


     

    __._,_.___

    Essentials of Pediatric Radiology -- BOOK --



    ----------

     

    Essentials of Pediatric Radiology: A Multimodality Approach
    Heike E. Daldrup-Link MD PhD, Charles A. Gooding MD

    • Publisher:   Cambridge University Press
    • Number Of Pages:   420
    • Publication Date:   2010-10-18
    • ISBN-10 / ASIN:   0521515211
    • ISBN-13 / EAN:   9780521515214

    Product Description:


    Essentials of Pediatric Radiology: A Multimodality Approach provides a concise overview of both basic and complex topics encountered by pediatric radiologists in their daily practice. Written by leading pediatric radiologists from renowned children's hospitals, it focuses particularly on multimodality imaging, covering the full gamut of radiologic diagnostic techniques, including conventional radiography and ultrasound, Doppler ultrasound, up-to-date CT and MRI techniques, and PET-CT. Each chapter is generously illustrated with high quality images, as well as graphs, tables, decision flowcharts and featured cases. Chapters are arranged according to pathologies, rather than organ systems, providing the reader with clinically-oriented information when employing 'whole body' techniques or analysing scans involving multiple anatomical sites. The book is complemented by online presentations of cases as 'unknowns', which enable readers to test their diagnostic proficiency. A key text for pediatric radiology fellows, radiology residents and general radiologists, this is also essential reading for all pediatricians.


    http://www.megaupload.com/?d=3XDLF7D2


    __._,_.___

    ] Curso Nacional de Actualización en Emergencia - Shock Trauma

     

    ----- Mensaje reenviado ----
    De: Cursos en salud <cursoadistanciarebagliati@gmail.com>
    Para: maximocuadros@yahoo.es
    Enviado: vie,29 octubre, 2010 16:06
    Asunto: [Cursos en Salud] Curso Nacional de Actualización en Emergencia - Shock Trauma

    Los Departamentos y Servicios en Emergencia han cobrado gran notoriedad en los últimos 20 años a nivel mundial y nadie enterado mínimamente discute su importancia y gravitancia en la atención de salud.

    En el Perú uno de los primeros Hospitales en estar a la vanguardia de los últimos conceptos atención en Emergencias ha sido el Rebagliati. Nuestro Hospital Desarrolló la Unidad de Shock Trauma bajo el concepto de una atención inmediata a aquellas patologías de presentación aguda y fue la primera sede hospitalaria que bajo la Universidad de San Marcos formó a los primeros especialistas escolarizados en Medicina de Emergencias y Desastres.

    Varios años han pasado y con ellos se ha adquirido un conjunto de conocimientos y experiencia que le permite se la Emergencia más grande del país y la que le permite ser la Emergencia más grande del país y la que tiene la mayor cantidad de atenciones año a año. Se han creado otras unidades como Cuidados críticos de Emergencia, Cuidados intermedios de Emergencia y el manejo de sus patologías corre a cargo de los profesionales médicos especialistas altamente capacitados en nuestro País y el extranjero. Se los ha convocado siempre que ha ocurrido grandes emergencias y desastres en el Perú y aún para apoyos en desastres en el extranjero.

    Por ello el Cuerpo Médico del Hospital Rebagliati tiene el gran honor de organizar del Curso Nacional de actualización en Emergencia-Shock Trauma el que brindará a los participantes conceptos valiosísimos y actuales de manejo de pacientes graves. Tendremos para ello a ponentes especialistas de primer orden miembros del departamento de Emergencia de nuestro Hospital a quienes desde ya damos el profundo agradecimiento y reconocimiento por el gran esfuerzo y labor realizada al servicio de sus pacientes, muchas veces en condiciones que obligan a emplear capacidades y energías multiplicadas.

    Los esperamos para compartir la ciencia y especialidad de Medicina de Emergencias y Desastres.

    Dr. Rolando Vásquez Alva
    Presidente del Cuerpo Médico - HNERM
    Profesor de la Facultad de Medicina "San Fernando" - UNMSM
    postdata
    estoy invitando al correo cursoadistanciarebagliati@gmail.com como miembro de mi
    GRUPO Facebook "CompartirMEDICO" (http://www.facebook.com/group.php?gid=118221131544173)
    para que en el futuro publique los cursos del 2010 y se enteren los 657 miembros


     

    http://www.cursosensalud.pe/images/stories/demo/cursos/shock/aficheshock.jpg?ml=5&mlt=system&tmpl=component

    Trípticos:

    Tríptico Lado A

    Tríptico Lado B




    __._,_.___

    sábado, 30 de octubre de 2010

    Catalunya concentra 12 de los 20 mejores hospitales públicos de España

    sera por eso que los catalanes no se consideran espanoles.
     

    Catalunya concentra 12 de los 20 mejores hospitales públicos de España

    Madrid, con cuatro centros, y Castilla y León, Castilla-La Mancha, Murcia y Comunitat Valenciana, con un hospital cada una, completan la clasificación.

    El barcelonés Hospital Sant Joan de Déu figura en la lista 'TOP 20'.

    Catalunya alberga 12 de los 20 mejores hospitales pertenecientes al Sistema Nacional de Salud español, según el ranking Hospitales TOP 20, elaborado anualmente por la consultora IASIST y presentado ayer en Madrid.

     

    Precisamente la Comunidad de Madrid (con 4 hospitales entre los 20 mejores) junto con Catalunya, son las dos autonomías que repiten un año más en esta lista. Castilla y León, Castilla-La Mancha, Murcia y Comunitat Valenciana -con un hospital reconocido cada una-, completan esta clasificación, a la que han optado 134 centros del SNS de toda España y 31 hospitales privados, en categorías diferenciadas.

     

    En concreto, entre los grandes hospitales de referencia regional y nacional, han sido reconocidos dos centros catalanes, la Agrupació Sanitària Sant Joan de Déu-Hospital Clínic de Barcelona y el Hospital Universitari de Bellvitge, en Barcelona, además del Hospital Universitari Son Dureta de Palma de Mallorca y el Complejo Asistencial Universitario de Salamanca.

     

    En la categoría de grandes hospitales generales, han sido galardonados los hospitales madrileños de Fuenlabrada y el Hospital Infanta Leonor, además del Hospital

    de Torrevieja, Alicante, y el Consorci Sanitari del Maresme-Hospital de Mataró, Barcelona.

     

    Entre los hospitales con especialidades de referencia, IASIST ha reconocido como los mejores a tres hospitales catalanes, el Hospital de Sabadell-Corporació Sanitària Parc Taulí, Barcelona, el Hospital Universitari Mútua de Terrasa, Barcelona, y el Hospital Universitari Arnau de Vilanova (Lleida), además del Hospital General de Ciudad Real.

     

    Atención hospitalaria en áreas concretas

     

    El análisis TOP 20 también ha realizado una evaluación de resultados por las áreas especializadas de corazón, sistema nervioso, mujer, aparato respiratorio, cirugía digestiva y traumatología y ortopedia. De este modo, los hospitales incluidos en el TOP muestran entre un 18% y un 35% menos de mortalidad en el área del corazón.

     

    En el apartado de sistema nervioso, ostentan entre un 23% y un 19% la mortalidad por ictus; en el área de la mujer han rebajado entre un 35% y un 57% las cirugías radicales en cáncer de mama; y en los trastornos respiratorios presentan unos niveles de mortalidad un 31% inferior dentro de los hospitales TOP.

     

    Asimismo, en cirugía digestiva, los hospitales catalogados como los 20 mejores realizan hasta un 81% más de cirugías sin ingreso, con un 15% menos de complicaciones y una mortalidad un 28% inferior que el resto de centros.

     

    Por último, los hospitales destacados en la clasificación en el área de traumatología y ortopedia muestran de media, la mitad de complicaciones, unas estancias hospitalarias un 42% inferiores y un 50% más de cirugías sin ingreso.

     

    Según han explicado la directora general y el director ejecutivo de IASIST, Mercè Casas y Antoni Arias, respectivamente, a nivel global, los hospitales TOP han conjugado una mayor productividad (26%) y un menor coste de aprovisionamientos (30%) con una menor mortalidad (28%), menos complicaciones (9%), un 17% menos de ingresos evitables y un 21% más de intervenciones sin hospitalización.

     

    __._,_.___
    Actividad reciente:
      Para cancelar su suscripción a este grupo, envíe un mensaje de correo-e a:
      SANFERNANDOPERU-unsubscribe@yahoogroups.com

      .

      __,_._,___

      Insuficiencia respiratoria 2010


       

      Insuficiencia respiratoria aguda
      C. Carpio.  D. Romera.  J. Fernández-Bujarrabal.
      Medicine.2010; 10 :4332-8
      pulse sobre visualizar documento.

      Insuficiencia respiratoria crónica

      C. Llontop.  C. Prados.  I. Fernández Navarro.
      Medicine.2010; 10 :4339-44
      pulse sobre visualizar documento




      __._,_.___

      genio regidor descubre nuevo cilo biologico del cisticerco.

      genio regidor del Cuzco descubre nuevo ciclo vital del cisticerco. Sera lobista de los camales clandestinos?. O sea podemos tener la tenia pero si nos lavamos las manos no habra problemas.
       

       
      REFIERE REGIDOR PROVINCIAL, EDUARDO GIL MORA

      "Cisticercosis se debe a la falta de higiene humana más que al tema de la carne de cerdo"

      30 de Octubre del 2010

       

            

      CUSCO | Se acerca la Fiesta de Todos los Santos y en el Cusco se acostumbra comer carne de cerdo en esta fecha, en tal sentido, es menester conocer sobre los peligros que implica comer carne de cerdo contaminada con cisticercosis. Para conocer más de cerca este tema Correo ha conversado con el regidor de la MPC Eduardo Gil, quien dice que se adquiere cisticercosis por falta de higiene más que por el tema de los cerdos.

      Correo: Cómo se contrae la Cisticercosis?

      E.G.: Debido a la falta de higiene puede ocurrir un fenómeno conocido como fecalismo, que es la ingesta de heces. Al comer excremento, a través de la carne de cerdo en algunos casos, el hombre puede ingerir huevos de cisticercos adultos. Entonces, el huevo llega al estómago del hombre y se libera de la pared que lo protege gracias a la acción de los jugos generados ahí. Ya sin su capa protectora, el huevo llega al intestino delgado donde se desarrolla. De esta forma alcanza el sistema circulatorio (o el ganglionar) y viaja a través de él hasta encontrar algún tejido donde alojarse.

      Correo: ¿Y qué pasa cuando estos se alojan dentro de una persona?

      E.G.: Se tienen estadísticas de que tanto en humanos como en cerdos, predomina la infección del sistema nervioso central, en especial del cerebro, aunque muchas veces el parásito se puede alojar en los músculos (sobre todo en el cerdo), el hígado y los ojos. La cisticercosis puede llegar a ser una enfermedad mortal, pero ello depende del lugar y el número de cisticercos que afectan al que la padece. En la mayoría de los casos pasa inadvertida.

      Correo: Cúanto riesgo corremos de contraer esta enfermedad al comer carne de cerdo en malas condiciones?

      E.G.: Lo anterior nos dice que la cisticercosis y la teniasis humana y porcina son, más que problemas alimentarios, problemas de higiene y educación sanitaria, problemas que se pueden solucionar transmitiendo a todos las medidas sanitarias más comunes y los hábitos de limpieza básicos para ingerir y preparar alimentos.

      Correo: Recomendaciones

      E.G.: Comer en lugares limpios de alta higiene, lavarnos siempre las manos antes de comer y después de ir al baño, Lavar y/o cocer muy bien frutas, verduras y carnes (sea de cerdo o no). entre otros.



      lunes, 25 de octubre de 2010

      MAGNIFICENT




       
      -----
      So believeable or as the link calls it MAGNIFICENT.

      Sit back and see 6 minutes of wonder.
       
      The photography is amazing and the song/music is awesome---ENJOY
       
       


      Just click on the word magnificent
       





      I am using the Free version of SPAMfighter.
      SPAMfighter has removed 12 of my spam emails to date.

      Do you have a slow PC? Try free scan! =


      domingo, 24 de octubre de 2010

      Debemos estar TODOS....RCP + DEA Salvemos vidas! (para difusion)



       

      SoyUnHeroe

      ¡¡¡¡Cardiothon Héroes!!!! 28 de Noviembre Primer entrenamiento gratuito en Reanimación Cardiopulmonar Básica del adulto - Guías Internacionales 2010 ILCOR ERC AHA - Inscripciones abiertas vía el link:

       http://www.surveymonkey.com/s/TXCD9C2

       


       

      __._,_.___

      Indecencia en el Perú


      Nota: 1 dolar norteamericano = 2,8 soles
      INDECENTE, es que el salario minimo de un trabajador sea de S/. 6,600 al año y el de un congresista de S/. 180,000.00 al año pudiendo llegar con dietas y otras prebendas a S/. 260,000.00 (Llamese gratificación, dieta especial, etc.)

      INDECENTE,
      es que un catedratico de universidad o un médico del Ministerio de Salud gane menos que el concejal de una Municipalidad Distrital.

      INDECENTE
       es que los politicos se suban sus retribuciones en el porcentaje que les apetezca, (siempre por unanimidad, por supuesto, al inicio de la legislatura y en secreto).

      INDECENTE
      es comparar la jubilacion de un congresista con la de una viuda y la maestros, policias y médicos que es alrededor de un sueldo mínimo vital actual

      INDECENTE
      es que un ciudadano tenga que pagar hasta los 65 años para percibir una jubilacion y a los congresistas les baste solo con tres o con cinco segun el caso y que los miembros del gobierno para cobrar la pension minima solo necesiten jurar el cargo.

      INDECENTE
      es que los congresistas sean los unicos trabajadores (??) de este pais  que estan exonerados de pagar Impuesto a la Renta, Quinta Categoría, etc.

      INDECENTE
      es colocar en la administracion a miles de asesores (llamese amigotes del partido o amiguitas personales, con un buen sueldo) que no logran los técnicos mas calificados.

      INDECENTE
      es la gran cantidad de dinero destinado a sostener a los partidos politicos aprobados por los mismos politicos que viven de ellos.

      INDECENTE
      es que a un político no se le exija superar una mínima prueba de capacidad para ejercer su cargo (y no digamos intelectual o cultural), como a todos los demas.

      INDECENTE
      es el costo que representa para los ciudadanos sus comidas, coches oficiales, choferes, viajes (siempre en gran clase) y tarjetas de credito por doquier.

      INDECENTE
      es que estos congresistas beocios y corruptos tengan casi cinco meses de vacaciones al año y los nuevos trabajadores solo 15 días

      INDECENTE
      es que tengan y gocen de inmunidad cuando cometen delitos, y cuando cometen faltas a la moral y a la Ética sean juzgados por ellos mismos.

      INDECENTE
       es que los ministros, de estado despidan a los funcionarios de carrera para poner a sus allegados y recomendados

      INDECENTE
      es que se utilice sin pago los medios de comunicacion para transmitir propaganda de los partidos políticos a la sociedad y que los ciudadanos paguen el costo de estos espacios.

      INDECENTE
      es que nos oculten sus privilegios mientras vuelven a la sociedad contra quienes de verdad les sirven.
      Y mientras, hablan de política social y derechos sociales?



      INDECENTE
      es que estando a un año de las elecciones generales (Presidente, Congreso), esten planeando crear la "Camara de Senadores" para mantener a 80 senadores más (incluidos sus asesores), y en total harían 200 congresistas.

      QUE INDECENTE!!

       

      E
      STA SI ES UNA CADENA QUE NO SE DEBE ROMPER, PORQUE SOLO NOSOTROS PODEMOS PONERLE REMEDIO A ESTA SITUACION!!



       
      !NO VUELVAS A VOTAR POR NINGUNO DE ESTOS ZOPENCOS INMORALES ES NUESTRA UNICA FORMA DE COMBATIRLOS






      Maimonides

      Maimonides

      .

      Moses Maimonides


      Commonly used image indicating one artist's conception of Maimonides's appearance

      Full name

      Moses Maimonides

      Born

      1135
      Córdoba, Spain

      Died

      12 December 1204 (aged 67–68)
      Fostat, Egypt, or Cairo, Egypt[1]

      Era

      Medieval Philosophy

      Region

      Arab Mediterranean

      School

      Jewish philosophy, Jewish law, Jewish ethics

      Influenced by[show]

      Talmud, Aristotle, al-Farabi, Avicenna, ibn Bajja, Averroes, Al-Ghazali[2][3]

      Influenced[show]

      Spinoza, Aquinas, Joyce, Bodin, Leibniz, Kaplan,[4] Newton,[5] Strauss

      Signature

      Moses Maimonides, also known as Rambam, was the preeminent medieval Jewish philosopher and one of the greatest Torah scholars of the Middle Ages. He was born in Córdoba, Spain on Passover Eve, 1135, and died in Egypt on 20th Tevet, December 12, 1204.[6] He was as a rabbi, physician and philosopher in Morocco and Egypt.

      Although his writings on Jewish law and ethics met with respectful opposition during his life, he was posthumously acknowledged to be one of the foremost rabbinical arbiters and philosophers in Jewish history, his copious work a cornerstone of Jewish scholarship. His fourteen-volume Mishneh Torah still carries canonical authority as a codification of Talmudic law. In the Yeshiva world he is known as "Hanesher Hagadol" (the great eagle) in recognition of his outstanding status as a bona fide exponent of the Oral Torah, particularly on account of the manner in which his Mishneh Torah is elucidated by Chaim Soloveitchik.

      [edit] Name

      His full Hebrew name is Rabbi Moshe ben Maimon (Hebrew: רבי משה בן מימון‎), whose acronym forms "Rambam" (רמב"ם). In Latin, the Hebrew "ben" (son of) becomes the Greek−style suffix "-ides" to form "Moses Maimonides". His full Arabic name is Abū ʿImrān Mūsā bin ʿUbaidallāh Maimūn al-Qurubī (‏أبو عمران موسى بن عبيد الله ميمون القرطبي) or Mūsā ibn Maymūn (Arabic: موسى ابن ميمون‎) for short.

      [edit] Biography

      Further information: History of the Jews in Egypt#Arab Rule (641 - 1250)

      Maimonides was born during what some scholars consider to be the end of the golden age of Jewish culture in Spain, after the first centuries of the Moorish rule. At an early age, he developed an interest in the exact sciences and philosophy. In addition to reading the works of Muslim scholars, he also read those of the Greek philosophers made accessible through Arabic translations. Maimonides was not known as a supporter of mysticism. He voiced opposition to poetry, the best of which he declared as false, since it was founded on pure invention — and this too in a land which had produced such noble expressions of the Hebrew and Arabic muse. This Sage, who was revered for his saintly personality as well as for his writings, led an unquiet life, and wrote many of his works while travelling or in temporary accommodation.[7] Maimonides studied Torah under his father Maimon, who had in turn studied under Rabbi Joseph ibn Migash - a student of Isaac Alfasi.

      Maimonides house in Fes

      The Almohades conquered Córdoba in 1148, and threatened the Jewish community with the choice of conversion to Islam, death, or exile.[7] Maimonides's family, along with most other Jews, chose exile. For the next ten years they moved about in southern Spain, avoiding the conquering Almohades, but eventually settled in Fes in Morocco, where he studied at the University of Al-Karaouine. During this time, he composed his acclaimed commentary on the Mishnah in the years 1166–1168.[8]

      Following this sojourn in Morocco, he and his family briefly lived in the Holy Land, before settling in Fostat, Egypt around 1168. While in Cairo he studied in Yeshiva attached to a small synagogue that bears his name.[9] In the Holy Land, he prayed at the Temple Mount. He wrote that this day of visiting the Temple Mount was a day of holiness for himself and his descendants. Maimonides shortly thereafter became instrumental in helping rescue Jews taken captive during King Amalric's siege of the Egyptian town of Bilbays. He sent five letters to the Jewish communities of Lower Egypt asking them to pool money together to pay the ransom. The money was collected and then given to two judges sent to Palestine to negotiate with the Crusaders. The captives were eventually released.[10] Following this triumph, the Maimonides family gave their savings to the youngest son David, a merchant, in the hopes of expanding their wealth. Maimonides directed him to procure goods only at the Sudanese port of Aydhab, but, after a long arduous trip through the desert, David did not like the goods offered in the port city. So he boarded a ship to India against his brother's wishes since great wealth was to be found in the East.[11] Sadly, David drowned at sea sometime between 1169–1170 before he could make it to India. The death of his brother caused Maimonides to become sick with grief. In a letter discovered in the Cairo Geniza, he later explained:

      The greatest misfortune that has befallen me during my entire life—worse than anything else—was the demise of the saint, may his memory be blessed, who drowned in the Indian sea, carrying much money belonging to me, him, and to others, and left with me a little daughter and a widow. On the day I received that terrible news I fell ill and remained in bed for about a year, suffering from a sore boil, fever, and depression, and was almost given up. About eight years have passed, but I am still mourning and unable to accept consolation. And how should I console myself? He grew up on my knees, he was my brother, [and] he was my student.[12]

      Following his recovery, he was appointed the Nagid of the Egyptian Jewish community around 1171.[9] Arabist S.D. Goitein believes the leadership he displayed during the ransoming of the Crusader captives led to this appointment.[13] But since the Maimonides family had their savings tied up in David's business venture, when he drowned, all of that money was lost. This forced Maimonides to take up his famous vocation as a physician. Maimonides was trained as a physician in Córdoba and in Fes. He gained widespread recognition and became a court physician to the Grand Vezier Alfadil, then to Sultan Saladin, after whose death he remained a physician to the royal family.[14] In his writings he described many conditions including asthma, diabetes, hepatitis, and pneumonia, and emphasized moderation and a healthy life style.[15] His treatises became influential for generations of physicians. He was knowledgeable about Greek and Persian medicine, and followed the principles of humorism in the tradition of Galen, however, he did not blindly accept authority but used his own observation and experience.[15] Frank, however, indicates that in his medical writings he sought not to explore new ideas but to interpret works of authorities so that they could become acceptable.[14] Maimonides displayed in his interactions with patients attributes that today would be called intercultural awareness and respect for the patient's autonomy.[16] In a famous letter, he describes his daily routine: After visiting the Sultan's palace, he would arrive home exhausted and hungry, where "I would find the antechambers filled with gentiles and Jews ... I would go to heal them, and write prescriptions for their illnesses ... until the evening ... and I would be extremely weak."[17]

      The Tomb of Maimonides in Tiberias

      Maimonides died on the 20th of Tevet 4965 (December 12, 1204) in Fustat, Egypt where it is believed that he was shortly buried[18] before being reinterred in Tiberias, a town on the western shore of the Sea of Galilee, Lower Galilee, Israel. However the location of Maimonides grave is not without controversy and in the Jewish Cairene community there is tradition that maintains that his grave has remained in Egypt.[19]

      Maimonides and his wife, the daughter of one Mishael ben Yeshayahu Halevi, had one child, Avraham, who was recognized as a great scholar, and who succeeded him as Nagid and as court physician at the age of eighteen. He greatly honored the memory of his father, and throughout his career defended his father's writings against all critics. The office of Nagid was held by the Maimonides family for four successive generations until the end of the 14th century.

      He is widely respected in Spain and a statue of him was erected in Córdoba in the only synagogue in that city which escaped destruction; although no longer functioning as a Jewish house of worship, it is open to the public.

      [edit] Influence

      The title page of The Guide for the Perplexed

      Maimonides was one of the most influential figures in medieval Jewish philosophy. A popular medieval saying that also served as his epitaph states, From Moshe (of the Torah) to Moshe (Maimonides) there was none like Moshe.

      Radical Jewish scholars in the centuries that followed can be characterised as "Maimonideans" or "anti-Maimonideans." Moderate scholars were eclectics who largely accepted Maimonides's Aristotelian world-view, but rejected those elements of it which they considered to contradict the religious tradition. Such eclecticism reached its height in the 14th–15th centuries.

      The most rigorous medieval critique of Maimonides is Hasdai Crescas' Or Adonai. Crescas bucked the eclectic trend, by demolishing the certainty of the Aristotelian world-view, not only in religious matters, but even in the most basic areas of medieval science (such as physics and geometry). Crescas's critique provoked a number of 15th century scholars to write defenses of Maimonides. A translation of Crescas was produced by Harry Austryn Wolfson of Harvard University, in 1929.

      Maimonides also had an important influence on the great Church theologian Saint Thomas Aquinas.[20] There are explicit references to Maimonides in several of Aquinas's works, including the Commentary on the Sentences.

      [edit] The 13 principles of faith

      Main article: Jewish principles of faith

      In his commentary on the Mishneh (tractate Sanhedrin, chapter 10), Maimonides formulates his 13 principles of faith. They summarized what he viewed as the required beliefs of Judaism with regards to:

      1. The existence of God
      2. God's unity
      3. God's spirituality and incorporeality
      4. God's eternity
      5. God alone should be the object of worship
      6. Revelation through God's prophets
      7. The preeminence of Moses among the prophets
      8. God's law given on Mount Sinai
      9. The immutability of the Torah as God's Law
      10. God's foreknowledge of human actions
      11. Reward of good and retribution of evil
      12. The coming of the Jewish Messiah
      13. The resurrection of the dead

      These principles were controversial when first proposed, evoking criticism by Rabbi Hasdai Crescas and Rabbi Joseph Albo, and were effectively ignored by much of the Jewish community for the next few centuries. ("Dogma in Medieval Jewish Thought," Menachem Kellner). However, these principles became widely held; today, Orthodox Judaism holds these beliefs to be obligatory.[citation needed] Two poetic restatements of these principles (Ani Ma'amin and Yigdal) eventually became canonized in the "siddur" (Jewish prayer book).

      [edit] Legal works

      A recent newly corrected version of Mishneh Torah, Maimonides's main work of Halakha

      Main article: Mishneh Torah

      With Mishneh Torah, Maimonides composed a code of Jewish law with the widest-possible scope and depth. The work gathers all the binding laws from the Talmud, and incorporates the positions of the Geonim (post-Talmudic early Medieval scholars, mainly from Mesopotamia).

      While Mishneh Torah is now considered the fore-runner of the Arbaah Turim and the Shulchan Aruch[citation needed] (two later codes), it met initially with much opposition[citation needed]. There were two main reasons for this opposition. Firstly, Maimonides had refrained from adding references to his work for the sake of brevity; secondly, in the introduction, he gave the impression of wanting to "cut out" study of the Talmud,[21] to arrive at a conclusion in Jewish law, although Maimonides himself later wrote that this was not his intent. His most forceful opponents were the rabbis of Provence (Southern France), and a running critique by Rabbi Abraham ben David (Raavad III) is printed in virtually all editions of Mishneh Torah. However, it was recognized as a monumental contribution to the systemized writing of Halakha. Throughout the centuries, it has been widely studied and its halakhic decisions have weighed heavily in later rulings.

      In response to those who would attempt to force followers of Maimonides and his Mishneh Torah to abide by the rulings of his own Shulchan Aruch or other later works, Rabbi Yosef Karo wrote: "Who would dare force communities who follow the Rambam to follow any other decisor, early or late? ... The Rambam is the greatest of the decisors, and all the communities of the Land of Israel and the Arabistan and the Maghreb practice according to his word, and accepted him as their rabbi."[22]

      He argued that executing a defendant on anything less than absolute certainty would lead to a slippery slope of decreasing burdens of proof, until we would be convicting merely according to the judge's caprice.[23]

      Scholars specializing in the study of the history and subculture of Judaism in premodern China (Sino-Judaica) have noted this work has surprising similarities with the liturgy of the Kaifeng Jews, descendants of Persian Merchants who settled in the Middle Kingdom during the early Song Dynasty.[24] Beyond scriptural similarities, Michael Pollak comments the Jews' Pentateuch was divided into 53 sections according to the Persian style.[25] He also points out:

      There is no proof, to be sure, that Kaifeng Jewry ever had direct access to the works of "the Great Eagle," but it would have had ample time and opportunity to acquire or become acquainted with them well before its reservoir of Jewish learning began to run out. Nor do the Maimonidean leanings of the kehillah contradict the historical evidence that has the Jews arriving in Kaifeng no later than 1126, the year in which the Sung fled the city--and nine years before Maimonides was born. In 1163, when the kehillah built the first of its synagogues, Maimonides was only twenty-eight years old, so that it is highly unlikely that even his earliest authoritative teachings could by then have reached China.[26]

      [edit] Charity (Tzedakah)

      One of the most widely referred to sections of the Mishneh Torah is the section dealing with Tzedakah. In Hilkhot Matanot Aniyim (Laws about Giving to Poor People), Chapter 10:7-14, Maimonides lists his famous Eight Levels of Giving:

      1. Giving an interest-free loan to a person in need, giving a grant to a person in need.
      2. Giving tzedakah anonymously to an unknown recipient via a person (or public fund) which is trustworthy, wise, and can perform acts of tzedakah with your money in a most impeccable fashion.
      3. Giving tzedakah anonymously to a known recipient.
      4. Giving tzedakah publicly to an unknown recipient.
      5. Giving tzedakah before being asked.
      6. Giving adequately after being asked.
      7. Giving willingly, but inadequately.
      8. Giving "in sadness" - it is thought that Maimonides was referring to giving because of the sad feelings one might have in seeing people in need (as opposed to giving because it is a religious obligation; giving out of pity).

      [edit] Philosophy

      This section does not cite any references or sources.
      Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2008)

      Through the Guide for the Perplexed ( which was initially written in Arabic as Delalatul Ha'yreen) and the philosophical introductions to sections of his commentaries on the Mishna, Maimonides exerted an important influence on the Scholastic philosophers, especially on Albert the Great, Thomas Aquinas, and Duns Scotus. He was himself a Jewish Scholastic. Educated more by reading the works of Arab Muslim philosophers than by personal contact with Arabian teachers, he acquired an intimate acquaintance not only with Arab Muslim philosophy, but with the doctrines of Aristotle. Maimonides strove to reconcile Aristotelian philosophy and science with the teachings of the Torah.

      [edit] Negative theology

      The principle, which inspired his philosophical activity, was identical with the fundamental tenet of Scholasticism: there can be no contradiction between the truths which God has revealed, and the findings of the human mind in science and philosophy. Maimonides primarily relied upon the science of Aristotle and the teachings of the Talmud, commonly finding basis in the former for the latter. In some important points, however, he departed from the teaching of Aristotle; for instance, he rejected the Aristotelian doctrine that God's provident care extends only to humanity, and not to the individual.

      Maimonides was led by his admiration for the neo-Platonic commentators to maintain many doctrines which the Scholastics could not accept. For instance, Maimonides was an adherent of "negative theology" (also known as "Apophatic theology".) In this theology, one attempts to describe God through negative attributes. For instance, one should not say that God exists in the usual sense of the term; all we can safely say is that God is not non-existent. We should not say that "God is wise"; but we can say that "God is not ignorant," i.e. in some way, God has some properties of knowledge. We should not say that "God is One," but we can state that "there is no multiplicity in God's being." In brief, the attempt is to gain and express knowledge of God by describing what God is not; rather than by describing what God "is."

      The Scholastics agreed with him that no predicate is adequate to express the nature of God; but they did not go so far as to say that no term can be applied to God in the affirmative sense. They admitted that while "eternal," "omnipotent," etc., as we apply them to God, are inadequate, at the same time we may say "God is eternal" etc., and need not stop, as Maimonides did, with the negative "God is not not-eternal," etc. In essence what Maimonides wanted to express is that when people give God anthropomorphic qualities they do not explain anything more of what God is, because we cannot know anything of the essence of God.

      Maimonides' use of apophatic theology is not unique to this time period or to Judaism. For example, Pseudo-Dionysius the Areopagite and Maximus the Confessor, Eastern Christian theologians, developed apophatic theology for Christianity nearly 900 years earlier. See Negative theology for uses in other religions.

      [edit] Prophecy

      He agrees with "the philosophers" in teaching that, man's intelligence being one in the series of intelligences emanating from God, the prophet must, by study and meditation, lift himself up to the degree of perfection required in the prophetic state. But here, he invokes the authority of "the Law," which teaches that, after that perfection is reached, there is required the "free acts of God," before the man actually becomes a prophet.

      [edit] The problem of evil

      Maimonides wrote on theodicy (the philosophical attempt to reconcile the existence of a God with the existence of evil in the world). He took the premise that an omnipotent and good God exists. He adopts the Aristotelian view that defines evil as the lack of, or the reduced presence of a God, as exhibited by those who exercise the free choice of rejecting belief.

      [edit] Astrology

      Maimonides answered an inquiry concerning astrology, addressed to him from Marseille. He responded that man should believe only what can be supported either by rational proof, by the evidence of the senses, or by trustworthy authority. He affirms that he had studied astrology, and that it does not deserve to be described as a science. The supposition that the fate of a man could be dependent upon the constellations is ridiculed by him; he argues that such a theory would rob life of purpose, and would make man a slave of destiny. (See also fatalism, predestination.)

      [edit] True beliefs versus necessary beliefs

      In "Guide for the Perplexed" Book III, Chapter 28,[27] Maimonides explicitly draws a distinction between "true beliefs," which were beliefs about God that produced intellectual perfection, and "necessary beliefs," which were conducive to improving social order. Maimonides places anthropomorphic personification statements about God in the latter class. He uses as an example the notion that God becomes "angry" with people who do wrong. In the view of Maimonides (taken from Avicenna) God does not actually become angry with people, as God has no human passions; but it is important for them to believe God does, so that they desist from sinning.

      [edit] Resurrection, acquired immortality, and the afterlife

      Maimonides distinguishes two kinds of intelligence in man, the one material in the sense of being dependent on, and influenced by, the body, and the other immaterial, that is, independent of the bodily organism. The latter is a direct emanation from the universal active intellect; this is his interpretation of the noûs poietikós of Aristotelian philosophy. It is acquired as the result of the efforts of the soul to attain a correct knowledge of the absolute, pure intelligence of God.

      The knowledge of God is a form of knowledge, which develops in us the immaterial intelligence, and thus confers on man an immaterial, spiritual nature. This confers on the soul that perfection in which human happiness consists, and endows the soul with immortality. One who has attained a correct knowledge of God has reached a condition of existence, which renders him immune from all the accidents of fortune, from all the allurements of sin, and even from death itself. Man, therefore is in a position not only to work out his own salvation and immortality.

      The resemblance between this doctrine and Spinoza's doctrine of immortality is so striking as to warrant the hypothesis that there is a causal dependence of the latter on the earlier doctrine. The differences between the two Jewish thinkers are, however, as remarkable as the resemblance. While Spinoza teaches that the way to attain the knowledge which confers immortality is the progress from sense-knowledge through scientific knowledge to philosophical intuition of all things sub specie æternitatis, Maimonides holds that the road to perfection and immortality is the path of duty as described in the Torah and the rabbinic understanding of the oral law.

      Religious Jews not only believed in immortality in some spiritual sense, but most believed that there would at some point in the future be a messianic era, and a resurrection of the dead. This is the subject of Jewish eschatology. Maimonides wrote much on this topic, but in most cases he wrote about the immortality of the soul for people of perfected intellect; his writings were usually not about the resurrection of dead bodies. This prompted hostile criticism from the rabbis of his day, and sparked a controversy over his true views.

      Rabbinic works usually refer to this afterlife as "Olam Haba" (the World to Come). Some rabbinic works use this phrase to refer to a messianic era, an era of history right here on Earth; in other rabbinic works this phrase refers to a purely spiritual realm. It was during Maimonides's lifetime that this lack of agreement flared into a full-blown controversy, with Maimonides charged as a heretic by some Jewish leaders.

      Some Jews at this time taught that Judaism did not require a belief in the physical resurrection of the dead, as the afterlife would be a purely spiritual realm. They used Maimonides's works on this subject to back up their position. In return, their opponents claimed that this was outright heresy; for them the afterlife was right here on Earth, where God would raise dead bodies from the grave so that the resurrected could live eternally. Maimonides was brought into this dispute by both sides, as the first group stated that his writings agreed with them, and the second group portrayed him as a heretic for writing that the afterlife is for the immaterial spirit alone. Eventually, Maimonides felt pressured to write a treatise on the subject, the "Ma'amar Tehiyyat Hametim" "The Treatise on Resurrection."

      Chapter two of the treatise on resurrection refers to those who believe that the world to come involves physically resurrected bodies. Maimonides refers to one with such beliefs, as being an "utter fool" whose belief is "folly".

      If one of the multitude refuses to believe [that angels are incorporeal] and prefers to believe that angels have bodies and even that they eat, since it is written (Genesis 18:8) 'they ate', or that those who exist in the World to Come will also have bodies—we won't hold it against him or consider him a heretic, and we will not distance ourselves from him. May there not be many who profess this folly, and let us hope that he will go no farther than this in his folly and believe that the Creator is corporeal.

      However, Maimonides also writes, that those who claimed that he altogether believed the verses of the Hebrew Bible referring to the resurrection were only allegorical, were spreading falsehoods and "revolting" statements. Maimonides asserts that belief in resurrection is a fundamental truth of Judaism about which there is no disagreement, and that it is not permissible for a Jew to support anyone who believes differently. He cites Daniel 12:2 and 12:13 as definitive proofs of physical resurrection of the dead when they state "many of them that sleep in the earth shall awake, some to everlasting life and some to reproaches and everlasting abhorrence" and "But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days."

      While these two positions may be seen as in contradiction (non-corporeal eternal life, versus a bodily resurrection), Maimonides resolves them with a then unique solution: Maimonides believed that the resurrection was not permanent or general. In his view, God never violates the laws of nature. Rather, divine interaction is by way of angels, whom Maimonides often regards to be metaphors for the laws of nature, the principles by which the physical universe operates, or Platonic eternal forms. [This is not always the case. In Hilchot Yesodei HaTorah Chaps. 2-4, Maimonides describes angels that are actually created beings.] Thus, if a unique event actually occurs, even if it is perceived as a miracle, it is not a violation of the world's order.[28]

      In this view, any dead who are resurrected must eventually die again. In his discussion of the 13 principles of faith, the first five deal with knowledge of God, the next four deal with prophecy and the Torah, while the last four deal with reward, punishment and the ultimate redemption. In this discussion Maimonides says nothing of a universal resurrection. All he says it is that whatever resurrection does take place, it will occur at an indeterminate time before the world to come, which he repeatedly states will be purely spiritual.

      He writes "It appears to us on the basis of these verses (Daniel 12:2,13) that those people who will return to those bodies will eat, drink, copulate, beget, and die after a very long life, like the lives of those who will live in the Days of the Messiah." Maimonides thus disassociated the resurrection of the dead from both the World to Come and the Messianic era.

      In his time, many Jews believed that the physical resurrection was identical to the world to come; thus denial of a permanent and universal resurrection was considered tantamount to denying the words of the Talmudic sages. However, instead of denying the resurrection, or maintaining the current dogma, Maimonides posited a third way: That resurrection had nothing to do with the messianic era (here in this world) or with Olam Haba (עולם הבא) (the purely spiritual afterlife). Rather, he considered resurrection to be a miracle that the book of Daniel predicted; thus at some point in time we could expect some instances of resurrection to occur temporarily, which would have no place in the final eternal life of the righteous.

      [edit] The Oath of Maimonides

      The Oath of Maimonides is a document about the medical calling and recited as a substitute for the Oath of Hippocrates. The Oath is not to be confused with a more lengthy Prayer of Maimonides. These documents may not have been written by Maimonides, but later.[14] The Prayer appeared first in print in 1793 and has been attributed to Marcus Herz, a German physician, pupil of Immanuel Kant.[29]

      [edit] Maimonides and the Modernists

      Maimonides remains the most widely debated Jewish thinker among modern scholars. He has been adopted as a symbol and an intellectual hero by almost all major movements in modern Judaism, and has proven immensely important to philosophers such as Leo Strauss; and his views on the importance of humility have been taken up by modern humanist philosophers, like Peter Singer and Iain King. In academia, particularly within the area of Jewish Studies, the teaching of Maimonides has been dominated by traditional, generally Orthodox scholars, who place a very strong emphasis on Maimonides as a rationalist. The result of this is many sides of Maimonides's thought, for example his opposition to anthropocentrism, have been obviated. There is some movement in postmodern circles, e.g. within the discourse of ecotheology, to claim Maimonides for other purposes. Maimonides's reconciliation of the philosophical and the traditional has given his legacy an extremely diverse and dynamic quality.

      [edit] Tributes and memorials

      Plaque of Maimonides at Rambam Medical Center, Haifa

      Maimonides has been memorialized in numerous ways. For example, one of the Learning Communities at the Tufts University School of Medicine bears his name. There is also Maimonides School in Brookline, Massachusetts, the Brauser Maimonides Academy in Hollywood, Florida,[30] and Maimonides Medical Center in Brooklyn, New York. In 2004, conferences were held at Yale, Florida International University, Penn State, and the Rambam hospital in Haifa. To commemorate the 800th anniversary of his death, Harvard University issued a memorial volume.[31] In 1953, the Israel Postal Authority issued a postage stamp of Maimonides, pictured. In March 2008, during the Euromed Conference of Ministers of Tourism, The Tourism Ministries of Israel, Morocco and Spain agreed to work together on a joint project that will trace the footsteps of the Rambam and thus boost religious tourism in the cities of Córdoba, Fez and Tiberias.[32] Rambam Hospital in Haifa, Israel, is named for him.

      [edit] Works and bibliography

      Manuscript page by Maimonides. Judeo-Arabic language in Hebrew letters.

      [edit] Judaic and philosophical works

      Maimonides composed works of Jewish scholarship, rabbinic law, philosophy, and medical texts. Most of Maimonides's works were written in Judeo-Arabic. However, the Mishneh Torah was written in Hebrew. His Judaism texts were:

      • Commentary on the Mishna (Hebrew Pirush Hamishnayot), written in Judeo-Arabic. This text was one of the first commentaries of its kind; its introductory sections are widely quoted.
      • Sefer Hamitzvot (trans. The Book of Commandments).
      • Sefer Ha'shamad (letter of Martydom)
      • Mishneh Torah, also known as Sefer Yad ha-Chazaka, a comprehensive code of Jewish law;
      • Guide for the Perplexed, a philosophical work harmonising and differentiating Aristotle's philosophy and Jewish theology. Written in Judeo-Arabic. The first translation of this work into Hebrew was done by Samuel ibn Tibbon
      • Teshuvot, collected correspondence and responsa, including a number of public letters (on resurrection and the afterlife, on conversion to other faiths, and Iggereth Teiman - addressed to the oppressed Jewry of Yemen).
      • Treatise on Logic (Arabic: Maqala Fi-Sinat Al-Mantiq) has been printed 17 times, including editions in Latin (1527), German (1805, 1822, 1833, 1828), French (1935), and English (1938), and in an abridged Hebrew form.

      [edit] Medical works

      Maimonides wrote ten known medical works in Arabic that have been translated by the Jewish medical ethicist Fred Rosner into contemporary English.[15]

      • Extracts from Galen, or The Art of Cure, is essentially an extract of Galen's extensive writings.
      • Commentary on the Aphorisms of Hippocrates is interspersed with his own views.
      • Medical Aphorisms of Moses titled Fusul Musa in Arabic ("Chapters of Moses," Pirkei Moshe in Hebrew) contains 1500 aphorisms and many medical conditions are described.
      • Treatise on Hemorrhoids discusses also digestion and food.
      • Treatise on Cohabitation contains recipes as aphrodisiacs and anti-aphrodisiacs.
      • Treatise on Asthma discusses climates and diets and their effect on asthma and emphasizes the need for clean air.
      • Treatise on Poisons and Their Antidotes is an early toxicology textbook that remained popular for centuries.
      • Regimen of Health is a discourse on healthy living and the mind-body connection.
      • Discourse on the Explanation of Fits advocates healthy living and the avoidance of overabundance.
      • Glossary of Drug Names represents a pharmacopeia with 405 paragraphs with the names of drugs in Arabic, Greek, Syrian, Persian, Berber, and Spanish.

      [edit] See also

      [edit] References

      1. ^ Goldin, Hyman E. Kitzur Shulchan Aruch - Code of Jewish Law, Forward to the New Edition. (New York: Hebrew Publishing Company, 1961)
      2. ^ "H-Net". http://www.h-net.org/reviews/showrev.cgi?path=227091077594594. 
      3. ^ "Maimonides Islamic Influences". Plato. Stanford. http://plato.stanford.edu/entries/maimonides-islamic/. 
      4. ^ Moses (1138-1204)[dead link]
      5. ^ "Isaac Newton: "Judaic monotheist of the school of Maimonides"". Achgut.com. 2007-06-19. http://www.achgut.com/dadgdx/index.php/dadgd/article/issac_newton_judaic_monotheist_of_the_school_of_maimonides/. Retrieved 2010-03-13. 
      6. ^ Davidson 2005, pp. 7-9, 18. If the traditional birth date of 14 Nisan is not correct, then a date in 1136 is also possible.
      7. ^ a b 1954 Encyclopedia Americana, vol. 18, p. 140.
      8. ^ Seder HaDoros (year 4927) quotes Maimonides as saying that he began writing his commentary on the Mishna when he was 23 years old, and published it when he was 30. Because of the dispute about the date of Maimonides's birth it is not clear which year it was actually published
      9. ^ a b Goitein, S.D. Letters of Medieval Jewish Traders. Princeton University Press, 1973 (ISBN 0-691-05212-3), p. 208
      10. ^ Cohen, Mark R. Poverty and Charity in the Jewish Community of Medieval Egypt. Princeton University Press, 2005 (ISBN 0-691-09272-9), pp. 115–116
      11. ^ The "India Trade" (a term devised by the Arabist S.D. Goitein) was a highly lucrative business venture where Jewish merchants from Egypt, the Mediterranean, and the Middle East would import and export goods ranging from pepper to brass from various ports along the Malabar Coast between the 11th–13th centuries. For more info, see the "India Traders" chapter in Goitein, Letters of Medieval Jewish Traders, 1973 or Goitein, India Traders of the Middle Ages, 2008.
      12. ^ Goitein, Letters of Medieval Jewish Traders, p. 207
      13. ^ Cohen, Poverty and Charity in the Jewish Community of Medieval Egypt, p. 115
      14. ^ a b c Julia Bess Frank (1981). "Moses Maimonides: Rabbi of Medicine" (PDF). The Yale Journal of Biology and Medicine 54 (1): 79–88. PMID 7018097. PMC 2595894. http://www.pubmedcentral.nih.gov/picrender.fcgi?artid=2595894&blobtype=pdf. 
      15. ^ a b c Fred Rosner (2002). "The Life o Moses Maimonides, a Prominent Medieval Physician". Einstein Quart J Biol Med 19 (3): 125–128. http://www.aecom.yu.edu/uploadedFiles/EJBM/19Rosner125.pdf. 
      16. ^ Gesundheit B, Or R, Gamliel C, Rosner F, Steinberg A (April 2008). "Treatment of depression by Maimonides (1138–1204):Rabbi, Physician, and Philosopher". Am J Psychiatry 165 (4): 425–428. doi:10.1176/appi.ajp.2007.07101575. PMID 18381913. http://www.jewishmedicalethics.org/data/treatment%20of%20depression%20by%20maimonides%20rabbi%20physician%20and%20philosopher.pdf. 
      17. ^ Responsa Pe'er HaDor, 143.
      18. ^ [The Life of Maimonides http://www.jnul.huji.ac.il/v-exhibitions/rambam/eng/life.html] Jewish National and University Library
      19. ^ [The End of the Exodus from Egypt http://www.hsje.org/The%20end%20of%20the%20Exodus%20from%20Egypt.pdf] HaAretz Daily Newspaper Israel: Amiram Barkat, April 21, 2005
      20. ^ Rubio, Mercedes (2006). Aquinas and maimonides on the possibility of the knowledge of god. Springer-Verlag. doi:10.1007/1-4020-4747-9_2. ISBN 978-1-4020-4720-6. 
      21. ^ Last section of Maimonides's Introduction to Mishneh Torah
      22. ^ Avkat Rochel ch. 32PDF
      23. ^ Moses Maimonides, The Commandments, Neg. Comm. 290, at 269–71 (Charles B. Chavel trans., 1967).
      24. ^ Leslie, Donald. The Survival of the Chinese Jews; The Jewish Community of Kaifeng. Tʻoung pao, 10. Leiden: Brill, 1972, p. 157
      25. ^ Pollak, Michael. Mandarins, Jews, and Missionaries: The Jewish Experience in the Chinese Empire. The Jewish Publication Society of America, 1980, p. 413
      26. ^ Pollak, Mandarins, Jews, and Missionaries, pp. 297-298
      27. ^ "Guide for the Perplexed, on". Sacred-texts.com. http://www.sacred-texts.com/jud/gfp/gfp164.htm. Retrieved 2010-03-13. 
      28. ^ Commentary on the Mishna, Avot 5:6
      29. ^ "Oath and Prayer of Maimonides". Library.dal.ca. http://www.library.dal.ca/kellogg/Bioethics/codes/maimonides.htm. Retrieved 2010-03-13. 
      30. ^ "News for South Florida's Jewish Community — Florida Jewish Journal". Floridajewishnews.com. http://www.floridajewishnews.com/site/a/major_grant_awarded_to_maimonides/. Retrieved 2010-03-13. 
      31. ^ "Harvard University Press: Maimonides after 800 Years : Essays on Maimonides and his Influence by Jay M. Harris". Hup.harvard.edu. http://www.hup.harvard.edu/catalog/HARMAM.html. Retrieved 2010-03-13. 
      32. ^ http://www.jpost.com/servlet/Satellite?cid=1209627041328&pagename=JPost%2FJPArticle%2FShowFull

      [edit] Further reading

      • Abraham Joshua Heschel, Maimonides (a biography)
      • Marvin Fox Interpreting Maimonides, Univ. of Chicago Press 1990.
      • Julius Guttman, Philosophies of Judaism Translated by David Silverman, JPS, 1964
      • Maimonides' Principles: The Fundamentals of Jewish Faith, in "The Aryeh Kaplan Anthology, Volume I," Mesorah Publications 1994
      • Dogma in Medieval Jewish Thought, Menachem Kellner, Oxford University press, 1986
      • Maimonides Thirteen Principles: The Last Word in Jewish Theology? Marc. B. Shapiro, The Torah U-Maddah Journal, Vol. 4, 1993, Yeshiva University
      • A History of Jewish Philosophy Isaac Husik, Dover Publications, Inc., 2002. Originally published in 1941 by the Jewish Publication of America, Philadelphia, pp. 236–311
      • Persecution and the Art of Writing, Leo Strauss, University of Chicago Press, 1988 reprint
      • "How to Begin to Study the Guide," Leo Strauss, from The Guide of the Perplexed, Vol. 1, Maimonides, translated from the Arabic by Shlomo Pines, University of Chicago Press, 1974
      • Rabbi Yaakov Feldman, Shemonah Perakim: The Eight Chapters of the Rambam, Targum Press, 2008.
      • Joel L. Kraemer, "Maimonides: The Life and World of One of Civilization's Greatest Minds", Doubleday, 2008.
      • Marc B. Shapiro, Studies in Maimonides and His Interpreters (Scranton (PA), University of Scranton Press, 2008), 200 pp.
      • Herbert A. Davidson, Moses Maimonides: The Man and his Works, OUP 2005

      [edit] External links

      Wikimedia Commons has media related to: Maimonides

       

      Wikiquote has a collection of quotations related to: Maimonides

       

      Wikisource has original text related to this article:

      Maimonides

      About Maimonides

      Wikisource has the text of the 1911 Encyclopædia Britannica article Maimonides.

      Maimonides's Works

      Texts by Maimonides