He carefully establishes the necessity of revelation as a source of knowledge, not merely because it aids us in comprehending in a somewhat better way the truths already furnished by reason, as some of the Arabian philosophers and Maimonides had acknowledged, but because it is the absolute source of our knowledge of the mysteries of the Christian faith; and then he lays down the relations to be observed between reason and revelation, between philosophy and theology.
With this third Moses (the other two being the Biblical lawgiver and Moses Maimonides) a new era opens in the history of the Jewish people.
The greatest of all medieval Jewish scholars was Moses ben Maimon (Rambam), called Maimonides by Christians.
Maimonides also wrote an Arabic commentary on the Mishnah, soon afterwards translated into Hebrew, commentaries on parts of the Talmud (now lost), and a treatise on Logic. His breadth of view anti- and his Aristotelianism were a stumbling-block to the orthodox, and subsequent teachers may be mostly classified as Maimonists or anti-Maimonists.