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Extra info for From Ancient Israel to Modern Judaism: Intellect in Quest of Understanding, Volume IV: Essays in Honor of Marvin Fox (Brown Judaic Studies 175)
12. Maimonides consistently uses the root d-r-k to indicate apprehension, while the roots '-l-m and '-q-l are used to designate God's Self-knowledge. What, if any, are the differences between these terms is op. cit. (note 3), 60-85. the pivotal problem. It should be noted that in I. 62 he terms the apprehension of the Active Intellect, a "science" ('/7m), while in I. 68 he appears to use the roots d-r-k and '-q-l interchangeably. ''For a study of the acquired intellect, as well as the other forms of human intellect, in the philosophy of Alfarabi, see F.
Guide, III. 28. Maimonides' formulation of the commandment to love God in the Mishneh Torah reflects a subtle but crucial change from his prior formulation in The Book of the Commandments, positive commandment #3. In the latter work, he includes contemplation of the divine commandments as part of the commandment to love God, thereby more closely adhering to his source in Sifre, va-ethhanan. No of Maimonides, mention of contemplation of the commandments, however, is made in the former work. See W.
Moreover, it is unclear what the view of Alfarabi. Maimonides alludes in the Guide, ^This is Laws of the Principles of the Torah, IV. 9; Introduction to Pereq Heleq (Kafih, p. to it I. 41; 70; 205). ^See Aristotle, De Anima, Book III, chap. 5. Maimonides' acceptance of this principle can be seen from the Guide, I. 68. See also Eight Chapters, VIII; Laws of the Principles of the Torah, II. 10. ^Guide, I. 72. For a study of Maimonides' view and its sources, see A. Altmann, Maimonides alludes to the apprehension of the Active Intellect in I.