Anonymous Commentaries.—The MS. Brit. Mus. 1423 contains marginal and interlineary notes in Arabic. No author or date is given, nor is any other commentary referred to in the notes. The explanations given are mostly preceded by a question, and introduced by the phrase, “the answer is,” in the same style as is employed in the Hebrew-Arabic Midrash, MS. Brit. Mus. Or. 2213. The Midrashic character is prominent in the notes. Thus the verse “Open, ye gates, that the righteous nation which keepeth the truth may enter in,” is explained as meaning: Open, ye gates of wisdom, that human understanding that perceiveth truth may enter. The notes are numerous, especially in the first part, explaining almost every word; e.g., on “Rabbi”: Why does Maimonides employ this title before the name of his pupil? The answer is: either the word is not to be taken literally (“master”), but as a mere compliment, or it has been added by later copyists. Of a similar style seem to be the Arabic notes in the Berlin MS. Or. Oct. 258, 2, 8, 10. (Cat. Steinschneider, No. 108.)—Anonymous marginal notes are met with almost in every MS. of the Moreh; e.g., Brit. Mus. Harl. 5525; Add. 14,763, 14,764; Bodl. 1264, 1; 2282, 10; 2423, 3; Munich MS., 239, 6. The explanation of passages from the Pentateuch contained in the Moreh have been collected by D. Ottensosser, and given as an appendix (Moreh-derek) to Derek-selulah (Pent. with Comm. etc., Furth, 1824). IV. Controversies.—The seemingly new ideas put forth by Maimonides in the Moreh and in the first section of his Mishneh-torah (Sefer ha-maddaʻ) soon produced a lively controversy as regards the merits of Maimonides’ theories. It was most perplexing to pious Talmudists to learn how Maimonides explained the anthropomorphisms employed in the Bible, the Midrashim and the Talmud, what he thought about the future state of our soul, and that he considered the study of philosophy as the highest degree of Divine worship, surpassing even the study of the Law and the practice of its precepts. The objections and attacks of Daniel of Damascus were easily silenced by a ḥerem (excommunication) pronounced against him by the Rosh ha-golah Rabbi David. Stronger was the opposition that had its centre in Montpellier. Rabbi Solomon ben Abraham noticed with regret in his own community the fruit of the theories of Maimonides in the neglect of the study of the Law and of the practice of the Divine precepts. It happened to Moses Maimonides what in modern times happened to Moses Mendelssohn. Many so-called disciples and followers of the great master misunderstood or misinterpreted his teaching in support of their dereliction of Jewish law and Jewish practice, and thus brought disrepute on him in the eyes of their opponents. Thus it came that Rabbi Solomon and his disciples turned their wrath against the writings of Maimonides instead of combating the arguments of the pseudo-Maimonists. The latter even