Menorat haMaor has survived and won considerable fame for the author, though in his humility he assures his readers that he composed it chiefly for his own use as a public speaker.
But besides this it has contributed probably more than any other medieval book to the popularization of rabbinical lore and to the religious edification and elevation of the masses.
It belongs to that class of ethical works which sprang up in the 13th century in a time of reaction against the one-sided manner in which Talmudic studies had been previously pursued.

Aboab says in the preface of this work, "These Talmudists consider it their duty to propose difficult questions and answer them in a witty and subtle manner, but leave unnoticed the precious pearls that lie upon the bed of the Talmudic ocean, the aggadic passages (similar to Midrash) so rich in beauty and sweetness."
He conceived, therefore, the plan of grouping together the rich material stored up in the vast treasure-house of Aggadah from the religious and ethical point of view, and of presenting it in a book, intending by it to illumine the minds and the hearts of his coreligionists.
Alluding to the seven-armed Menorah in the Tabernacle, he divided the book into seven sections, each of which bears the title of Ner or "Lamp" subdivided into separate parts and chapters.
The seven "Nerim" or sections are:
"Do not to chase after luxuries" - Divided into three sections about jealousy, lust, and respect.

"Do not speak sinfully" - Divided into ten sections about frivolousness speech, lying, flattery, slander, humiliation of others, keeping secrets, fighting with others, tiredness, life purpose, and the sin of insulting others.

"Keep the commandments" - Divided into ten sections about circumcision, the duty of the father to his son, prayer, honouring Shabbat and Yom Kippur, honouring one's father and mother, marriage, charity, volunteering, honesty in court, and the pursuance of mitzvoth.

"Matters of Talmud Torah" - Divided into four sections about the importance of setting time to learn Torah, the reward of learning Torah, Torah wisdom, and the importance of respecting Torah sages.

"Repentance" - Divided into three sections about matters of repentance, the days of repentance, and the torment of sin.

"Living in peach" - Divided into two sections about respecting others and advice on how to live peacefully.

"Humility" - Divided into two sections about the importance of humility and the sin of humiliation.


Aboab supplied to the average reader a great need of the time.
Its skillful arrangement of the various Biblical and rabbinical topics and its warm tone of deep earnestness and sincerity could not fail to appeal to the popular heart.
The work was translated into Spanish and read to attentive assemblies of the people, particularly to those not versed in the Law.
It thus became the household book of the medieval Jews.

It was published with a Spanish translation (Leghorn, 1657), with a Hebrew commentary and a Judæo-German translation by Moses Frankfurter (Amsterdam, 1701), with a modern German translation by Jacob Raphael Fürstenthal and Benzion Behrend (Krotoschin, 1844–46).
It was translated also into modern Yiddish, in Wilna, 1880.
The book should not be confused with a work of the same name by Israel Alnaqua.
Menorat haMaor has survived and won considerable fame for the author, though in his humility he assures his readers that he composed it chiefly for his own use as a public speaker. But besides this it has contributed probably more than any other medieval book to the popularization of rabbinical lore and to the religious edification and elevation of the masses. It belongs to that class of ethical works which sprang up in the 13th century in a time of reaction against the one-sided manner in which Talmudic studies had been previously pursued.
Aboab says in the preface of this work, "These Talmudists consider it their duty to propose difficult questions and answer them in a witty and subtle manner, but leave unnoticed the precious pearls that lie upon the bed of the Talmudic ocean, the aggadic passages (similar to Midrash) so rich in beauty and sweetness." He conceived, therefore, the plan of grouping together the rich material stored up in the vast treasure-house of Aggadah from the religious and ethical point of view, and of presenting it in a book, intending by it to illumine the minds and the hearts of his coreligionists. Alluding to the seven-armed Menorah in the Tabernacle, he divided the book into seven sections, each of which bears the title of Ner or "Lamp" subdivided into separate parts and chapters. The seven "Nerim" or sections are:
"Do not to chase after luxuries" - Divided into three sections about jealousy, lust, and respect.
"Do not speak sinfully" - Divided into ten sections about frivolousness speech, lying, flattery, slander, humiliation of others, keeping secrets, fighting with others, tiredness, life purpose, and the sin of insulting others.
"Keep the commandments" - Divided into ten sections about circumcision, the duty of the father to his son, prayer, honouring Shabbat and Yom Kippur, honouring one's father and mother, marriage, charity, volunteering, honesty in court, and the pursuance of mitzvoth.
"Matters of Talmud Torah" - Divided into four sections about the importance of setting time to learn Torah, the reward of learning Torah, Torah wisdom, and the importance of respecting Torah sages.
"Repentance" - Divided into three sections about matters of repentance, the days of repentance, and the torment of sin.
"Living in peach" - Divided into two sections about respecting others and advice on how to live peacefully.
"Humility" - Divided into two sections about the importance of humility and the sin of humiliation.

Aboab supplied to the average reader a great need of the time. Its skillful arrangement of the various Biblical and rabbinical topics and its warm tone of deep earnestness and sincerity could not fail to appeal to the popular heart. The work was translated into Spanish and read to attentive assemblies of the people, particularly to those not versed in the Law. It thus became the household book of the medieval Jews. 
It was published with a Spanish translation (Leghorn, 1657), with a Hebrew commentary and a Judæo-German translation by Moses Frankfurter (Amsterdam, 1701), with a modern German translation by Jacob Raphael Fürstenthal and Benzion Behrend (Krotoschin, 1844–46). It was translated also into modern Yiddish, in Wilna, 1880. The book should not be confused with a work of the same name by Israel Alnaqua.
Isaac Aboab I