Moses, son of Solomon of Salerno, is one of the earliest expounders of the Moreh. He wrote his commentary on Parts I. and II., perhaps together with a Christian scholar. He quotes the opinion of “the Christian scholar with whom he worked together.” Thus he names Petrus de Bernia and Nicolo di Giovenazzo. R. Jacob Anatoli, author of the Malmed ha-talmidim, is quoted as offering an explanation for the passage from Pirḳe di-rabbi Eliezer, which Maimonides (II. chap, xxvi.) considers as strange and inexplicable (Part I., written 1439; MS. of Bet ha-midrash, London; Parts I.–II., MS. Bodl. 1261, written, 1547; MS. Petersburg, No. 82; Munich MS. 60 and 370). Moses ha-ḳatan, son of Jehudah, son of Moses, wrote To’aliyot pirḳe ha-maamar (“Lessons taught in the chapters of this work”). It is an index to the Moreh (MS. Bodl. 1267). Moses Leiden explained the 25 Prop. of the Introduction to Part II. (MS. Günzburg, Paris). Moses Narboni wrote a short commentary at Soria, 1362. He freely criticizes Maimonides, and uses expressions like the following:—“He went too far, may God pardon him” (II. viii.). Is. Euchel ed. Part I. (Berlin, 1791); J. Goldenthal, I. to III. (Wien, 1852). The Bodl. Libr. possesses several MS. copies of this commentary (Nos. 1260, 1264, 2, and 1266). Munk, S., added to his French translation of the Moreh numerous critical and explanatory notes. S. Sachs (Ha-teḥiyah, Berlin, 1850, p. 8) explains various passages of the Moreh, with a view of discovering the names of those who are attacked by Maimonides without being named. Scheyer, S., added critical and explanatory notes to his German translation of the Moreh, Part 3, and to the Hebrew version of Ḥarizi, Part 1. He also wrote Das Psychologische System des Maimonides, an Introduction to the Moreh (Frankf.-a.-M., 1845). Shem ṭob Ibn Palquera’s Moreh ha-moreh consists of 3 parts: (1) a philosophical explanation of the Moreh, (2) a description of the contents of the chapters of the Moreh, Part I, i.-lvii. (Presburg, 1827); (3) Corrections of Ibn Tibbon’s version. He wrote the book for himself, that in old age he might have a means of refreshing his memory. The study of science and philosophy is to be recommended, but only to those who have had a good training in “the fear of sin.” Ibn Roshd (Averroes) is frequently quoted, and referred to as he-ḥakam ha-nizkar (the philosopher mentioned above).