accused Solomon of having denounced the Moreh and the Sefer ha-maddaʻ to the Dominicans, who condemned these writings to the flames; when subsequently copies of the Talmud were burnt, and some of the followers of the Rabbi of Montpellier were subjected to cruel tortures, the Maimonists saw in this event a just punishment for offending Maimonides. (Letters of Hillel of Verona, Ḥemdah Genuzah, ed. H. Edelmann, p. 18 sqq.). Meir b. Todros ha-levi Abulafia wrote already during the lifetime of Maimonides to the wise men in Lunel about the heretic doctrines he discovered in the works of Maimonides. Ahron b. Meshullam and Shesheth Benvenisti defended Maimonides. About 1232 a correspondence opened between the Maimonists and the Anti-Maimonists (Grätz, Gesch. d. J. vii. note I). The Grammarian David Kimḥi wrote in defence of Maimonides three letters to Jehudah Alfachar, who answered each of them in the sense of Rabbi Solomon of Montpellier. Abraham b. Ḥisdai and Samuel b. Abraham Saportas on the side of the Maimonists, took part in the controversy. Meshullam b. Kalonymos b. Todros of Narbonne begged Alfachar to treat Kimḥi with more consideration, whereupon Alfachar resolved to withdraw from the controversy. Naḥmanides, though more on the side of Rabbi Solomon, wrote two letters of a conciliatory character, advising moderation on both sides. Representatives of the congregations of Saragossa, Huesca, Monzon, Kalatajud, and Lerida signed declarations against R. Solomon. A ḥerem was proclaimed from Lunel and Narbonne against the Anti-Maimonists. The son of Maimonides, Abraham, wrote a pamphlet Milḥamot adonai, in defence of the writings of his father. The controversy raised about fifty years later by Abba Mari Don Astruc and R. Solomon ben-Aderet of Barcelona, concerned the Moreh less directly. The question was of a more general character: Is the study of philosophy dangerous to the religious belief of young students? The letters written in this controversy are contained in Minḥat-ḳenaot by Abba Mari Don Astruc (Presburg, 1838), and Kitab alrasail of Meir Abulafia ed. J. Brill (Paris, 1871). Yedaya Bedrasi took part in this controversy, and wrote Ketab hitnaẓlut in defence of the study of philosophy (Teshubot Rashba, Hanau, 1610, p. 111 b.). The whole controversy ended in the victory of the Moreh and the other writings of Maimonides. Stray remarks are found in various works, some in praise and some in condemnation of Maimonides. A few instances may suffice. Rabbi Jacob Emden in his Mitpaḥat-sefarim (Lemberg, 1870, p. 56) believes that parts of the Moreh are spurious; he even doubts whether any portion of it is the work of “Maimonides, the author of the Mishneh-torah, who was not capable of writing such heretic doctrines.” S. D. Luzzato regards Maimonides with great reverence, but this does not prevent him from severely criticising his philosophical theories (Letters to S. Rappoport, No. 79, 83, 266, Iggeroth Shedal ed. E.