Maimonides had been dead for nearly three decades when the ban against his writings was pronounced, which makes the herem of 1232 a dispute about a legacy rather than a living man. Rabbi Solomon of Montpellier, together with two of his students, David of Montpellier and Jonah Gerondi, persuaded rabbinic authorities in northern France to prohibit the study of Maimonides' philosophical works, above all the Guide for the Perplexed and philosophically inflected portions of his legal code the Mishneh Torah, arguing that reading them drew Jews away from literal faith and toward a philosophy dangerous to it. The northern French rabbis who issued the ban held real institutional authority, but they were acting against a figure who by 1232 was already revered across much of the Jewish world as its greatest living legal mind, dead or not.
That mismatch, an entrenched regional authority against an already towering posthumous reputation, is what made the ban explosive rather than merely controversial. Scholars in Provence and in Spain, where Maimonides' influence ran deepest, did not accept the northern ruling as settled and organized a defense of his work almost immediately, setting two camps of rabbinic authority against each other over how his legacy should be read.