Why Rambam wrote Moreh Nevuchim
According to rambam himself, he composed it, “to promote the true understanding of the real spirit of the Law, to guide those religious persons who, adhering to the Torah, have studied philosophy and are embarrassed by the contradictions between the teachings of philosophy and the literal sense of the Torah.” His main purpose is to expound on Maaseh Beraishit (regarding the creation, found in Genesis) and Maaseh Merkavah (the passage of the “Chariot” found in Ezekiel) as these are the two main mystical sections in the Tanach.
This analysis occurs in the third volume, and from this perspective, the issues raised in the first two books are there to provide background and a progression in the mystical and philosophical knowledge required to ponder the climax.
The Mishne Torah and Moreh Nevuchim were written for different readers. The first was written for the believing Jew untroubled by the apparent contradictions between revealed law and current philosophy, and its aim was to tell him how he should conduct himself in his desire to live according to the Law. Moreh Nevuchim, as its name conveys, was designed for those whose faith had been weakened by current philosophical doctrines, and its aim was to tell the reader why he should adhere to traditional Judaism. this helps to explain some of the inconsistencies between the two works.
An overview of Moreh Nevuchim
Book one: the book begins with Rambam’s thesis against anthropomorphism (God) described with human characteristics). In the Bible, one can find many expressions which describe aspects of God in human terms, for instance, the “hand of God”, rambam was strongly against what he believed to be a heresy among unlearned Jews who assumed God to be somewhat corporeal (or even possessing positive or physical characteristics).
Rambam believes that God cannot be described in any positive terms, but rather only in negative conceptions.
the book ends (chapters 73–76) with Rambam’s protracted exposition and criticism of a number of principles and methods identified with the Jewish and Islamic philosophic schools Kalam (speculative theology).
Book Two: the book begins with the exposition of the physical structure of the universe, as seen by Rambam. the world-view asserted in the work is essentially aristotelian. While Aristotle’s view with respect to the eternity of the universe is rejected, Rambam extensively borrows his proofs of the existence of God and his concepts, such as the prime Mover.
The book debates whether the universe is eternal or created, and proves that the world had to be created. this is followed by a brief exposition of creation as outlined in Genesis, and theories about the possible end of the world. the second major part of the book is a discussion of the concept of prophecy.
Book Three: the beginning of the third book is the climax of the whole work. this is the exposition of the mystical passage of the Merkavah (Chariot) found in Ezekiel.