This abridged version of Maimonedes thoughts covers about one quarter of the complete book with the same title. The selection by Guttmann concentrates on Maimonedes' attempt to bring rational Aristotelian philosophy in accord with classical Jewish literature. Thus, allegorical reading of the anthropomorphic features of the biblical God is urged for a better understanding of the hidden meaning and to bring it in conformity with reason. Other main aspects covered deal with Prophecy, Providence and the way to a godly life. It is the latter which struck me as most interesting because the dedication of every moment of one's life to God (except when engaged in mundane duties which ought to be kept to a minimum) is precisely what one finds in the Bhagavad Gita except that the name of the Deity is Krishna rather than Yahweh. Apart from the name there is absolutely no other difference. If we are serious in believing that there is only one God in control of the universe this should not be disturbing because all nations are entitled to use their name for the Deity which encompasses all. Yet Maimonedes insists that only through contemplation of the Jewish law can perfection be achieved and one finds some rather derogatory remarks about those who think otherwise. Although Maimonedes emphasizes that the way to God is through humility, tolerance of the views of others will not be found. Furthermore, while intellect and reason are extolled Maimonedes has no difficulty accepting oral traditions of biblical stories, especially in regard to Abraham, Jacob and Moses, which have not only no corrollary in the Pentateuch but are at times at variance with it. Thus, the imaginative faculty and the rational faculty, as Maimonedes called them, and which distinguish the human being from animals, did not seem to find complete harmony in his view of the world and may leave some of us still perplexed.
The introductions to the book by Frank and by Guttmann are very helpful in setting Maimonedes' work in its appropriate context. For the student of comparative religion this is a useful introduction to medieval Jewish philosophy as it originated in a Muslim milieu and which is still held in high esteem by some modern theologians.

Rambam knocks me over. This is an amazing work. This is one of the most important books in any language. This translation by Pines is excellent, clear, simple, unobtrusive, and has just the right small amount of clarifying notes.

The Guide clearly should be studied with others. I would like to discuss each chapter with other people as we read (and maybe re-read) them. My email address is my firstnamelastname at yahoo dot com.

This is volume one of a two volume set, so be sure to get both volumes. Volume one contains two interpretive essays, one by Leo Strauss and one by the translator, the former alone making this translation worthy of purchase, according to the Times Literary Supplement. Maimonides' work itself is an intentionally tangled web of reason, not to be undertaken by the casual reader; such a reader will leave disappointed with its obscure style. Maimonides assumes a great deal of Scriptural knowledge and a familiarity with the most important commentators of his time. Nevertheless, for those willing to put in the effort both in learning the fundamentals of religion and in exploring an almost endless maze of logic, Maimonides will provide a sumptuary feast and sketch the outlines of his view of philosophy and faith.