Stemming from the insight, gained in my previous work, into the fictive nature of the plan for Jewish extermination in wartime Shanghai, the present account will elucidate the process of establishment of the Designated Area for Stateless Refugees, so-called ‘Shanghai ghetto’ (18 February 1943). A day-by-day description of this process was enabled by the newly discovered documents of the Japanese Naval captain Toshiro Saneyoshi (1886-1973), who led the Special Investigation Department in the Naval Attaché's Office in Shanghai from April 1942 to June 1943.
Analysis of these first-hand documents corroborates the conclusion that I reached in my previous work for the non-existence of interference by the Nazi authorities in this policy decision. It was on the initiative of Saneyoshi and his subordinate Tsutomu Kubota (1895-1975) that the plan of the Designated Area was conceived, embodied and executed, as they sought direction from the Naval General Staff Office and meticulously conferred with the Ministry of Foreign Affairs, the Ministry of Army, as well as the Ministry of Greater East Asia, newly formed on 1^st November 1942.
As to whether or to what extent this Designated Area deserved the appellation of ‘ghetto’, the answer is to be found through further analysis of Saneyoshi documents posterior to February 1943.

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Moses Maimonides, a Jewish philosopher in the 12th century, discusses the relation between God's providence and man's freedom of the will in his several treatises as: Mishneh Torah, Madda, chapter 5; Shemonah Peraqim, chapter 8; and the Guide of the Perplexed in part two, chapter 48. In Mishneh Torah and Shemonah Peraqim, he emphasises man's freedom of the will by saying that human acts are not pre-determined by God's will, but man can choose his acts freely by using his own free will. However, as Pines points out, in the Guide of the Perplexed, Maimonides emphasises God's providence rather than man's freedom of the will, and it seems that Maimonides recognises that God's providence precedes human free will. In the same way, Altman argues that although traditional Jewish view stresses man's freedom of the will, Maimonides ascribes a series of intermediate causes to God through prophetic expressions since his philosophical and speculative thought is independent of the traditional view. On the other hand, Gellman distinguishes human actions from consequences of them, and argues that ‘God determines only that we choose, not what we choose’ by indicating that the ascription of human actions to God is honorific, and Maimonides's true intention is to stress man's free will. Through above discussion, we come to wonder what true intention of Maimonides is concerning God's providence and man's freedom of the will.
In this essay, firstly, I will clarify how Maimonides recognises man's freedom of the will through Mishneh Torah and Shemonah Peraqim from Jewish legal point of view. Secondly, I will present a frame of discussion by outlining arguments of six discussants (Epicurus, Aristotle, Ash‘ariyya, Mu‘tazila, Jews, Maimonides) in the Guide III:17, and Maimonides' commentary on Book of Job in the Guide III:23. Thirdly, I will search how Maimonides, who abhorred astrology, recognises the relation between God' providence and man's freedom of the will by quoting passages referring to human free will in the Guide II:48 and relevant chapters.

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