Moses Maimonides wrote that "by virtue of the existence of the Creator, everything exists" and argues in his 12th-century "Guide for the Perplexed" (2:13) that "time itself is part of creation" and that therefore, "when God is described as existing before the creation of the universe, the notion of time should not be understood in its normal sense". The 15th-century Jewish philosopher Joseph Albo argued similarly in his "Ikkarim" that there are two types of time: "Measured time which depends on motion, and time in the abstract", the second of which has no origin and is "the infinite space of time before the universe was created". Albo argued that "although it is difficult to conceive of God existing in such a duration, it is likewise difficult to imagine God outside space". Other Jewish writers have come to different conclusions, such as 13th-century scholar Bahya ben Asher, 16th-century scholar Moses Almosnino, and the 18th-century Hasidic teacher Nahman of Bratslav, who expressed a view - similar to that expressed by the Christian Neo-Platonic writer Boethius - that God "lives in the eternal present" and transcends or is above all time.