“The attainment of this wisdom has itself practical ramifications. In both Saadya’s and Maimonides’ philosophical works, the focus on particular ‘theoretical’ points in semantic theory, epistemology, cosmology, prophetology, legal theory, and so forth tends to obscure the overall non-theoretical telos of their respective works. Consider the Guide. However conventional the literary form of the work is, an epistle to a beloved student, troubled by a deep existential crisis, one must take the topos seriously. Maimonides is not writing for himself, nor is the Guide to be understood as a patchwork of theoretical minitreatises on the aforementioned topics. This is not in the least to deflate or to overlook the brilliance of Maimonides’ contributions to a variety of deep and difficult philosophical and scientific topics, but rather to contextualize those discussions in the appropriate way. Everything in the Guide subserves the end of showing the addressee that, properly understood, his religion—his traditional way of life, one circumscribed by halakhic (legal) norms—is philosophically defensible.”