Isaac ben Shem-ṭob ibn Shem-ṭob wrote a lengthy Commentary on the Moreh, Part I. (MS. Brit. Mus. Or. 1388). The object of the Commentary is to show that there is no contradiction between Maimonides and the Divine Law. He praises Maimonides as a true believer in Creatio ex nihilo, whilst Ibn Ezra and Gersonides assumed a prima materia (Yoẓer, ḳadosh). Nachmanides is called ha-ḥasid ha-gadol, but is nevertheless blamed, together with Narboni and Zeraḥyah ha-Levi, for criticising Maimonides, instead of trying to explain startling utterances even in “a forced way” (bederek raḥok); and Narboni, “in spite of his wisdom, frequently misunderstood the Moreh.” At the end of each chapter a résumé (derush) of the contents of the chapter is given, and the lesson to be derived from it. The MS. is incomplete, chaps, xlvi.–xlviii. are missing. Kaufmann, D., in his Geschichte der Attributenlehre, translated Part I. chap, l.–lxiii. into German, and added critical and explanatory notes. Kalonymos wrote a kind of introduction to the Moreh (Mesharet Mosheh), in which he especially discusses the theory of Maimonides on Providence. Leibnitz made extracts from Buxtorf’s Latin version of the Moreh, and added his own remarks. Observationes ad R. Mosen Maimoniden (Foucher de Careil. C.A., La Philosophie Juive, 1861). Levin, M., wrote Allon-moreh as a kind of introduction to his retranslation of Tibbon’s Hebrew version into the language of the Mishnah. Maimon, Solomon, is the author of Gib’at ha-moreh, a lengthy commentary on Book I. (Berlin, 1791). The author is fond of expatiating on topics of modern philosophy. In the introduction he gives a short history of philosophy. The commentary on Books II. and III. was written by Isaac Satanov. Meir ben Jonah ha-mekunneh Ben-shneor wrote a commentary on the Moreh in Fez 1560 (MS. Bodl. 1262). Menaḥem Kara expounded the twenty-five propositions enumerated in the Introduction to Part II. of the Moreh (MS. Bodl. 1649, 13). Mordecai Yaffe, in his Or Yeḳarot, or Pinnat Yiḳrat, one of his ten Lebushim, comments upon the theories contained in the Moreh. Moses, son of Abraham Provençal, explains the passage in Part I. chap, lxxiii. Prop. 3, in which Maimonides refers to the difference between commensurable and incommensurable lines (MS. Bodl. 2033, 8). Moses, son of Jehudah Nagari, made an index of the subjects treated in the Moreh, indicating in each case the chapters in which allusion is made to the subject. He did so, “in obedience to the advice of Maimonides, to consider the chapters in connected order” (Part I. p. 20). It has been printed together with the questions of Shaul ha-kohen (Venice, 1574).