 Maimon’s reception by both traditional and enlightened Jews was quite poor. In a few texts Maimon was lumped together with Spinoza and Acosta to form “the great chain of Jewish heretics,” but mostly Maimon’s writings and philosophy were ignored. The traditional community could not forgive him his infidelity and his desertion of their ranks (A certain literary source tells us that in Maimon’s funeral the children of the nearby Jewish community of Glogau ran after his coffin and threw stones on it. Maimon’s corpse was buried at the margin of the Jewish cemetery in Glogau. When Maimon’s friend, Graf Kalkreuth, asked why he was treated with such disrespect, he was told that “the edge of the cemetery is an honorary place designated traditionally for philosophers and their like”). For the enlightened Jews of Germany, Maimon was too much of an Ostjude and had too much sympathy for and similarity to the Talmudists. Furthermore, Maimon never took part in the attempt to define the “essence” of Judaism and by this to provide a theology that would imitate and be able to compete with modern Protestant theology. Being thoroughly knowledgeable about the variety of aspects and streams of Judaism, Maimon simply could not participate in this reductive project which unfortunately was quite central to modern Jewish philosophy. Thus, in spite of the fact that Maimon’s erudition in Jewish literature was hardly equaled by any other modern Jewish thinker, Maimon’s name is omitted in many, if not most, 20th century surveys of modern Jewish philosophy.