In RAMBAM's  monumental legal code, the Mishnah Torah, his ideas expressed in his philosophical works come into practical expression. His total rejection of both demons and angels, as conflicting with  uncompromising monotheism, is evident in not only his neglect of these topics, but even halachot stated in the Talmud based on these topics, are either ignored totally, or else are given new, non mystical explanations.For instance, some laws are designed to help us avoid "ruach raah" (evil spirit). These halachot are either omitted by RAMBAM, or are given a hygienic explanation. The exhortation of the Talmud to wash one's hands immediately upon arising in the morning because of an evil spirit that takes hold of them, is completely absent in all of RAMBAM's vast writings. In his lengthy explanation of calculating the New Moon, and when to add a leap-month, he goes into a great deal of astronomy. He concludes his remarks with "all of these facts are borrowed from Greek and Roman scholars. There is no Jewish astronomy that we know of". In the Biblical  laws of "Patzu'a Dakah" ( a man who, because of injury, is incapable of fathering a child) being forbidden to marry, RAMBAM goes into the Talmud's description of what injuries these may be. He concludes, however, that "in practice, we relay on the great medical experts of the day to advise on this topic". As I understand it, he is saying that here, too,  there is no such thing as Jewish science. The rabbis were relying on the medical knowledge of their contemporaries, no more. In his discussion of the Messianic Era, he says "no man knows what will be until it is. We have no tradition regarding these things. All the Talmudic statements regarding his coming and his mission are merely the way that each rabbi understood the prophecies. Do not pay attention to the aggadot, neither try to reconcile the contradictions between aggadot." (In fact, reconciling contradictions in aggadot was a major occupation of Ashkenazic rabbis of this time). Although he apparently rejects the notion of Shmuel haNagid, that aggadah should be ignored, he nevertheless distinguished valuable parables from what he considered folklore, or even superstition. The Talmud is vital as being the major collection of Sinaitic regulations, as well as the enactments of Priests, Prophets and scholars. But these must be separated from outside influences and imagination.
When his writings came to  Franco-Germany, the reaction was violent. His works were burned in the public squares. He was regarded as a heretic. In time, the furor dissipated, but new ways had to be found to reconcile RAMBAM's beliefs with the literal understanding of Talmud, which was a basic principle among Ashkenazim at that time. In what ways this was accomplished, will be my next installment. Stay tuned.