I feel like I lack the necessary background to review this book, since I think it assumes previous knowledge of Maimonides's ideas (which is the reason I've put off this review for so long, I think). I think the title is somewhat misleading, since it might make the reader believe that this is a biography. That said, I think it is presented in a fairly accessible format – each chapter starts with a question like 'Who wrote the Zohar?' or a general subject like 'Views on Sacrifices'. Some subjects are more obscure than others and will therefore be more of interest to a less casual reader. I think because of its format the book really reads like a textbook or a reference volume (i.e. this is something you would use to consult if you were studying Maimonides's thought, rather than a book you just sit down and read).

I apologize that despite the "Early Reviewers" tag, this is neither early nor much of a review. I haven't been able to settle into this book, probably because I lack the introductory information about Maimonides that this work assumes of its audience. Whether I will eventually read this remains to be seen, but I'm impressed by the level of scholarship I've seen in browsing.

This is an interesting work by Drazin. It is the first I have read by this author. When I chose this book, I hoped for information about Maimonides' influences, both scholarly, religious and societal. What I have received was an in-depth work meant for someone who had already been exposed to his teachings. Nevertheless, this is a vastly interesting and well-written work with many thoughts to ponder.

Professor Drazin, Rabbi and former Chaplain (Brigadier General, US Army, retired), has written a guide to the great Jewish philosopher Maimonides (1138--1204 CE) whose own Guide of the Perplexed (also titled Guide for the Perplexed) sorted out the rational from the mystical religious issues of Judaism.

Maimonides, The Exceptional Mind comprises 41 chapters arranged in four parts: (1) Maimonides’ own views; (2) similarities in the thoughts of others and those of Maimonides; (3) Maimonides’ views on devils and other superstitions, and (4) mysticism and divination beliefs rebuffed by Maimonides.

Chapter titles, by themselves, reveal the didactic method Professor Drazin has chosen to approach the complexities of his subject, for example: Is the Bible the source of philosophy? (Chapter 2); Are Jews superior to non-Jews? (Chap 4); and, Is there a concept of ethics in the Bible (chap 7). Each chapter opens with a set of questions, each answered with reference to texts of Maimonides and others, and ends with a summary paragraph. This textbook approach is useful for readers unfamiliar with Judaism’s Bible or Tanakh (Torah, Nevim, Kesuvim) and Targum, Talmud (Mishnah), Midrash, and other Rabbinic literature.

For this reader, part 2, is most enlightening. Professor Drazin introduces his readers to several other important Jewish thinkers: Philo (ca. 20 BCE—50 CE), Saadiah Gaon (892—942), Abraham ibn Ezra (1089—1164), Joseph ibn Caspi (1297—1340), and Baruch Spinoza (1632—1677). The thrust of rationalism in Judaism derives from these scholars who saw their religion through the prism of Greek thought especially the writings of Aristotle (384—322 BCE) which were re-introduced to the Christian medieval world through the great Islamic scholars Avicenna (980—1037) and Averroes (1126—1198).

In sum, Professor Drazin explores the depths of Jewish intellectual history and religious practices from the rationalist base of their most profound interpreter Maimonides. This is a book that demands close reading and one that will lead one to other books, especially the subject’s Guide of the Perplexed.

For the ever curious reader, I recommend perusal of Israel Drazin’s Amazon ‘dot’ com reviews which look at a wonderful assortment of scholarly writings on Judaism, military history (including a recent book on General David Petraeus), and crime fiction by authors such as Harlan Coben, Jonathan Kellerman, and Robert Parker. ( )

I have been putting off writing this review, because I really enjoyed Rabbi Drazin's work on Onkelos and I had been looking forward to seeing his treatment of the Rambam (Maimonides), but I was very disappointed in this book.

I have two main criticisms.

First, the book reads like an early draft or an outline. It didn't feel like each idea was developed in any length; there are headings and subheads and a few paragraphs about each point, but ideas aren't given a chance to develop natural relationships with each other.

Second, and more damaging, I was never quite sure whether any given idea that was presented was the Rambam's, one of his contemporaries who was being contrasted with Rambam, one of his contemporaries who was being cited to contextualize Rambam's thoughts, or Rabbi Drazin's synthesis, explanation, and commentary. Not only was this confusing, but it made me fear that I would come away from reading this book with a wrong impression of what the Rambam actually wrote, perhaps even attributing ideas to him that had actually been ones he opposed.

Much as it pains me to write so negatively in public, I have an obligation under the Early Reviewers program to post this review. Perhaps there will be a second edition that will address these concerns; as I noted above, I have read other works by Rabbi Drazin and know he is capable of accessible works of scholarship, and I hope that he will be able to raise this work to that level. ( )