during the greater
part of the night. His minor works would alone have brought their author
fame. His first great work was completed in 1168. It was a Commentary on
the Mishnah, and was written in Arabic. But Maimonides' reputation rests
mainly on two books, the one written for the many, the other for the
few. The former is his "Strong Hand" (_Yad Hachazaka_), the latter his
"Guide of the Perplexed" (_Moreh Nebuchim_).

The "Strong Hand" was a gigantic undertaking. In its fourteen books
Maimonides presented a clearly-arranged and clearly-worded summary of
the Rabbinical Halachah, or Law. In one sense it is an encyclopedia, but
it is an encyclopedia written with style. For its power to grapple with
vast materials, this code has few rivals and no superiors in other
literatures. Maimonides completed its compilation in 1180, having spent
ten years over it. During the whole of that time, he was not only a
popular doctor, but also official Rabbi of Cairo. He received no salary
from the community, for he said, "Better one penny earned by the work of
one's hands, than all the revenues of the Prince of the Captivity, if
derived from fees for teaching or acting as Rabbi." The "Strong Hand,"
called also "Deuteronomy" (_Mishneh Torah_), sealed the reputation of
Maimonides for all time. Maimonides was indeed attacked, first, because
he asserted that his work was intended to make a study of the Talmud
less necessary, and secondly, because he gave no authorities for his
statements, but decided for himself which Talmudical opinions to accept,
which to reject. But the severest scrutiny found few real blemishes and
fewer actual mistakes. "From Moses to Moses there arose none like
Moses," was a saying that expressed the general reverence for
Maimonides. Copies of the book were made everywhere; the Jewish mind
became absorbed in it; his fame and his name "rang from Spain to India,
from the sources of the Tigris to South Arabia." Eulogies were showered
on him from all parts of the earth. And no praise can say more for this
marvellous man than the fact that the incense burned at his shrine did
not intoxicate him. His touch became firmer, his step more resolute.
But he went on his way as before, living simply and laboring
incessantly, unmoved by the thunders of applause, unaffected by the
feebler echoes of calumny. He corresponded with his brethren far and
near, answered questions as Rabbi, explained passages in his Commentary
on the Mishnah