In 1976 David Hartman published one of the seminal works of Maimonidean interpretation of the twentieth century. Maimonides: Torah and Philosophic Quest 1 “takes issue with a closely knit thesis in which it is argued that the legal writings subserve an exclusively practical end, and, accordingly, contain no indications of Maimonides’ theoretical views which, to some extent, can be gathered—with great difficulty—from the The Guide of the Perplexed.” In place of this thesis, held by interpreters like Leo Strauss and Shlomo Pines, and which largely dominated the academic study of Maimonides until 1976, Hartman sought to prove “that the connection between the halakhic writings and The Guide of the Perplexed is much closer that is admitted. 2