 Gersonides was, understandably, dissatisfied with Maimonides’s position. Maimonides was celebrated for insisting that belief in God’s incorporeality is fundamental to Judaism: anyone who denies it is not a Jew. But if language used about God is really equivocal, Gersonides points out, how does Maimonides know that “God is a body” is false? (Wars III.3 [1987: 107–115]). Gersonides himself is willing, not unlike Avicenna and Averroes, to restrict God’s knowledge to the general outlines of how the world is ordered, but he holds that the precise details of humans’ lives, though not the rest of nature, are determined by him indirectly, through the stars. He escapes the determinism that this might imply, however, by allowing for an exception. Humans have the power, by using their intellects, to change what is astrally determined for them. Suppose it is astrally determined that I spend this evening partying, I am none the less able to grasp intellectually that it would be better to devote it to reading Gersonides and, despite the stars, stay at home with The Wars of the Lord (Wars III, 3–4 [1987: 107–131]).