 After his migration from Lithuania to Germany, Maimon entered the circles of the Haskala (the Jewish Enlightenment movement) in Berlin. Maimon shared with this circle the idea that there is a need to propagate the enlightenment and scientific education among traditional Jews; yet, he seemed to have a very different understanding of what Enlightenment is. While for the Berlin Haskala, ‘Enlightenment’ was primarily the attempt to acculturate the Jewish masses in order to allow their acceptance into modern German society, Maimon’s idea of Enlightenment was that of propagating science and philosophy. This understanding of Enlightenment was deeply imbedded in Maimon’s inheritance of Maimonidean philosophy, which took philosophy and the sciences to be the highest stages of religious work, through which one comes to know God in the deepest sense. This attitude is clearly demonstrated in Maimon’s 1791 commentary on the Guide of the Perplexed — Giva’ath ha-Moreh (Hebrew: The Hill of the Guide). In this work Maimon frequently interprets the claims of Maimonides according to 18th century science and philosophy (especially Kant). While this form of intentional anachronism reveals Maimon’s view of philosophy as a perennial discourse, it was also designed to serve the propagation of modern science and thought among its readers (Maimon himself explains in a similar way Maimonides’ decision to open his legal codex, the Mishne Torah, with a summary of Aristotelian first philosophy).