DOCSLIB.ORG

Abraham Bar Ḥiyya 3N Abraham Ibn Daud 12, 12N, 17, 18N, 111 The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Abraham Bar Ḥiyya 3N Abraham Ibn Daud 12, 12N, 17, 18N, 111 The Index Abraham bar Ḥiyya 3n Middle Commentary on Aristotle’s De Abraham ibn Daud 12, 12n, 17, 18n, 111 Anima 124n The Exalted Faith 12n, 17, 18 commentaries by 5, 6, 95, 96, 124, 157, Abraham ibn Ezra 1n, 3n, 12, 122n 158, 159 Abraham ibn Ḥasdai 2, 123n, 152 Hebrew translations of 1, 3n, 95n, 99, translator of: 115n76, 115n78, 115n79 The Balance of Action 27, 123n, 152 Avicenna 4, 7, 17n, 131, 133, 134–147, 152, Albertus Magnus 8 154–156, 158, 159, 161–163 Alexander of Aphrodisias 3, 4, 14 Canon of Medicine 7, 9, 19 Almohad 2 Compendium on the Soul 9 Arabic 15n, 21, 22, 127, 130–133 De Anima 8n, 12n, 21, 97, 98, 111n culture 111, 130 Logic 5 dictionaries 99, 100 Metaphysics 5, 6, 7, 157, 158, 161 knowledge of 3, 95, 96, 100, 110, 156 Physics 5, 7, 20, 157 manuscripts/sources 4, 6, 97–99, 105, Pointers and Reminders 4, 9, 157 106, 111, 113, 155n37, 155n38 The Book of Knowledge 9 philosophy 2, 157 The Compilation / Philosophy of ʿArūḍī scientific texts 109 161 terms 102–104, 107, 108n, 112, 114, 115, The Cure 4, 7–9, 21, 96–99, 106, 126, 132, 118–121, 124, 126n, 150, 151n, 152, 153 133, 147n, 157, 158 see also Judeo-Arabic; translation The Easterners 9 Aristotle 1, 3, 4n, 8n27, 8n30, 10n, 13, 15, 16, The Provenance and Destination 161 157, 159 The Salvation 5n, 7–9, 21, 96–99, Isagoge 4 126, 132, 133, 135n, 136, 147n, 151, 158, Logic 15 161 Metaphysics 161–163 The Small Treatise on Destination 9 Meteorology 8n The State of the Human Soul 9, 161 On the Soul 11n, 100 philosophical discussions 1, 6, 120, 123, Physics 1, 4 125, 157, 160 Poetics 1 psychology 132 Prior Analytics 4 terminology 127 Rhetoric 1 see also soul, Avicenna’s concept of; Topics 4 translation, of Avicenna system of logic 4 Avignon 2n teaching 14 see also philosophy, Aristotelian; physics, Baḥya ibn Paquda 3n, 4, 107, 108 Aristotelian; soul, Aristotelian concept Blau, Joshua 22 of Bonjues see Judah ben Solomon Nathan Arles 1 Avempace 6, 13, 14 Caspari, Carl P. 22 Avendauth see Abraham ibn Daud choice, rational 101, 119 Averroes 3, 4, 6, 9, 10n, 13–17, 131, 152n Middle Commentary on Aristotle’s Poetics David ben Joshua 12 5 divine Middle Commentary on Aristotle’s Rhetoric foreknowledge 6 4n, 5 intelligence 120 index 221 power 11 Ḥasdai Crescas 12, 17, 18n, 159 spirit 11 The Light of the Lord 17 Hasse, Dag Nikolaus 8n Efros, Israel 22 Hebrew 97, 107, 117, 121, 150, 151, 152 Egypt 12 Arabicized 113, 158 En Bongodas see Judah ben Solomon Nathan manuscripts 8, 20 entelechy 10, 101, 106, 119 readers 2, 7, 8 Europe 7, 124 scientific texts 18, 22, 117, 131, 132, 151, 159 faculty terminology 96, 101, 107, 109, 112, 118, 120, estimative 10, 152, 153, 158 127, 147, 151, 153 imaginative 10, 119, 150, 152, 153 translation movement 1, 2, 95, 130, 157, of growth 6 158 rational 125 translation 2, 3, 4, 15n, 98, 99, 112, 127, theoretical 11 157 Fakhr al-Dīn al-Rāzī 4, 5 translators 7, 109, 110, 111, 151 Falaquera 2, 5n, 8, 12, 17, 22, 106, 110n, 111, see also translation, Arabic into Hebrew; 117, 120n, 131–149, 154–156 methods of translation Book of the Soul 22, 106, 108n, 132, 133, Hillel ben Samuel 2 136, 137, 139, 152 Ḥunayn ibn Isḥāq 108 Guide to the Guide 120n, 131n, 132, 133, 134, 136n Ibn Bājjah see Avempace Opinions of the Philosophers 131, 150, Ibn Daud see Abraham ibn Daud 152 Ibn Gabirol see Solomon ibn Gabirol The Cure, paraphrased 8 Ibn Janāḥ 108n The Salvation, paraphrased 8, 22 Ibn Kaspi 14 use of terms 150–153 Ibn Rushd see Averroes al-Fārābī 1, 3, 4, 6n, 13, 162 Ibn Sīnā see Avicenna On the Purpose of the Metaphysics intellect 120 162 active 9, 11, 102, 120, 121 First Mover 15, 162 Avicenna’s concept of 11, 103 Freudenthal, Gad 14, 15 holy 123 incorporeality of 9 Gersonides 1, 3, 14, 109n, 122, 123, 126 material 11 Commentary on Averroes’s Epitome of passive 11 the Physics 14n practical 119, 123 Commentary on Proverbs 122, 123n intellectuals, Jewish 2, 3n, 7, 14, 15, 159 al-Ghazālī 1, 2, 4, 5, 10, 14–18, 22, 99, 111n, intelligible 10, 11, 103, 120, 121 118, 123n, 125, 152, 153n, 159, 162 intuition 11, 102, 103, 120, 121, 129, 151, Intentions of the Philosophers 2, 5, 15, 158 16n, 17, 159 Italy 2, 12 Goichon, Amélie Marie 22 Ivry, Alfred, L. 9n, 17n, 110 Goshen-Gottstein, Moshe 22, 24, 113 Gutas, Dimitri 9, 12, 108n, 159, 162 Jacob Anatoli 2 Jacob ben Makhir 2 ḥads see intuition John Blund 8 Harvey, Steven 6n, 13, 16n, 17, 18n, 111n, Joseph ben Saul Kimḥi 2, 16n 120n Joseph ibn Ṣadiq 12 Harvey, (Warren) Zev 13n, 17, 18n Joseph ibn Waqār of Toledo 14n.
Load more

Recommended publications
  • TALMUDIC STUDIES Ephraim Kanarfogel
    chapter 22 TALMUDIC STUDIES ephraim kanarfogel TRANSITIONS FROM THE EAST, AND THE NASCENT CENTERS IN NORTH AFRICA, SPAIN, AND ITALY The history and development of the study of the Oral Law following the completion of the Babylonian Talmud remain shrouded in mystery. Although significant Geonim from Babylonia and Palestine during the eighth and ninth centuries have been identified, the extent to which their writings reached Europe, and the channels through which they passed, remain somewhat unclear. A fragile consensus suggests that, at least initi- ally, rabbinic teachings and rulings from Eretz Israel traveled most directly to centers in Italy and later to Germany (Ashkenaz), while those of Babylonia emerged predominantly in the western Sephardic milieu of Spain and North Africa.1 To be sure, leading Sephardic talmudists prior to, and even during, the eleventh century were not yet to be found primarily within Europe. Hai ben Sherira Gaon (d. 1038), who penned an array of talmudic commen- taries in addition to his protean output of responsa and halakhic mono- graphs, was the last of the Geonim who flourished in Baghdad.2 The family 1 See Avraham Grossman, “Zik˙atah shel Yahadut Ashkenaz ‘el Erets Yisra’el,” Shalem 3 (1981), 57–92; Grossman, “When Did the Hegemony of Eretz Yisra’el Cease in Italy?” in E. Fleischer, M. A. Friedman, and Joel Kraemer, eds., Mas’at Mosheh: Studies in Jewish and Moslem Culture Presented to Moshe Gil [Hebrew] (Jerusalem, 1998), 143–57; Israel Ta- Shma’s review essays in K˙ ryat Sefer 56 (1981), 344–52, and Zion 61 (1996), 231–7; Ta-Shma, Kneset Mehkarim, vol.
    [Show full text]
  • Readings on the Encounter Between Jewish Thought and Early Modern Science
    HISTORY 449 UNIVERSITY OF PENNSYLVANIA W 3:30pm-6:30 pm Fall, 2016 GOD AND NATURE: READINGS ON THE ENCOUNTER BETWEEN JEWISH THOUGHT AND EARLY MODERN SCIENCE INSTRUCTOR: David B. Ruderman OFFICE HRS: M 3:30-4:30 pm;W 1:00-2:00 OFFICE: 306b College Hall Email: [email protected] SOME GENERAL WORKS ON THE SUBJECT: Y. Tzvi Langerman, "Jewish Science", Dictionary of the Middle Ages, 11:89-94 Y. Tzvi Langerman, The Jews and the Sciences in the Middle Ages, 1999 A. Neher, "Copernicus in the Hebraic Literature from the Sixteenth to the Eighteenth Century," Journal History of Ideas 38 (1977): 211-26 A. Neher, Jewish Thought and the Scientific Revolution of the Sixteenth Century: David Gans (1541-1613) and His Times, l986 H. Levine, "Paradise not Surrendered: Jewish Reactions to Copernicus and the Growth of Modern Science" in R.S. Cohen and M.W. Wartofsky, eds. Epistemology, Methodology, and the Social Sciences (Boston, l983), pp. 203-25 H. Levine, "Science," in Contemporary Jewish Religious Thought, eds. A. Cohen and P. Mendes-Flohr, l987, pp. 855-61 M. Panitz, "New Heavens and a New Earth: Seventeenth- to Nineteenth-Century Jewish Responses to the New Astronomy," Conservative Judaism, 40 (l987-88); 28-42 D. Ruderman, Kabbalah, Magic, and Science: The Cultural Universe of a Sixteenth- Century Jewish Physician, l988 D. Ruderman, Science, Medicine, and Jewish Culture in Early Modern Europe, Spiegel Lectures in European Jewish History, 7, l987 D. Ruderman, Jewish Thought and Scientific Discovery in Early Modern Europe, 1995, 2001 D. Ruderman, Jewish Enlightenment in an English Key: Anglo-Jewry’s Construction of Modern Jewish Thought, 2000 D.
    [Show full text]
  • Religion and Science in Abraham Ibn Ezra's Sefer Ha-Olam
    RELIGION AND SCIENCE IN ABRAHAM IBN EZRA'S SEFER HA-OLAM (INCLUDING AN ENGLISH TRANSLATION OF THE HEBREW TEXT) Uskontotieteen pro gradu tutkielma Humanistinen tiedekunta Nadja Johansson 18.3.2009 1 CONTENTS 1 INTRODUCTION ............................................................................................................... 3 1.1 Abraham Ibn Ezra and Sefer ha-Olam ........................................................................ 3 1.2 Previous research ......................................................................................................... 5 1.3 The purpose of this study ............................................................................................. 8 2 SOURCE, METHOD AND THEORETICAL FRAMEWORK ....................................... 10 2.1 Primary source: Sefer ha-Olam (the Book of the World) ........................................... 10 2.1.1 Edition, manuscripts, versions and date .............................................................. 10 2.1.2 Textual context: the astrological encyclopedia .................................................... 12 2.1.3 Motivation: technical handbook .......................................................................... 14 2.2 Method ....................................................................................................................... 16 2.2.1 Translation and historical analysis ...................................................................... 16 2.2.2 Systematic analysis .............................................................................................
    [Show full text]
  • 3 Al-Farabi, Avicenna, and Averroes in Hebrew: Remarks on the Indirect Transmission of Arabic-Islamic Philosophy in Medieval Judaism
    3 Al-FArAbi, AvicennA, And Averroes in Hebrew: remArks on tHe indirect trAnsmission oF ArAbic-islAmic PHilosophy in medievAl JudAism James T. Robinson erhaps as early as the eighth century, in the Islamic East, the traditional Sanskrit tales about the Buddha’s enlightenment—about his recognition of his own mortality and training with an ascetic monk—were translated into Persian and Arabic. The Arabic version, entitled Bilawhar wa-Būdhāsaf, then served as Pthe basis for renderings into Georgian, Greek, Latin, Hebrew, and a long list of European vernacular languages.1 These renderings were, more often than not, not straightforward translations but adaptations, often introducing significant modifications into the frame narrative. The Greek version, for example, transformed Bilawhar—an ascetic teacher—into Barlaam, a saintly Christian monk, and his disciple Budasaf or Yudasaf—the Buddha—into Joasaph or Josaphat, a saintly Christian Neophyte.2 The Hebrew version is no less surprising than the Greek, when Bilawhar be- comes not a Jewish sage but a Neoplatonic philosopher, and his 1 For the Arabic and Persian versions, see D. Gimaret (1972); D. Gimaret (1971). See also S. M. Stern and S. Walzer (1971). For the Georgian and Greek versions, see: D. M. Lang (1957), idem (1966); John Damascene (1914). The Hebrew version was edited by A. M. Habermann (1951), with extensive apparatus and commentary. For the vernacular versions, see most recently the studies of the German and English versions: S. Calomino (1990); K. Ikegami (1999). 2 In fact, both Barlaam and Joasaph/Josaphat became Christian saints. 60 The Judeo-Christian-Islamic Heritage final lesson to his young disciple is not a lesson in religious prac- tice but an introduction to neoplatonic metaphysics, based on the Arabic versions of Plotinus—namely, that complex of texts associated with the Theology of Aristotle.3 This is one example of the indirect transmission of Greek and Arabic philosophy in medieval Judaism.
    [Show full text]
  • Abraham Ibn Ezra's “Yesod Mora”
    139 Abraham ibn Ezra’s “Yesod Mora” By: H. NORMAN STRICKMAN Rabbi Abraham ben Meir ibn Ezra (1092–1164) was one of the outstanding scholars produced by medieval Sephardic Jewry. He was a poet, mathematician, astrologer, and grammarian. Above all he was one of medieval Jewry’s greatest Bible commentators. Abraham ibn Ezra was born in 1092 C.E.1 in Tudela, Spain and passed away in 1164. It is unclear whether he died in Lon- don,2 Calahorra3 or Rome.4 1 According to a statement found in several codices, Ibn Ezra (hence- forth “I.E.”) died on Monday, the first day of Adar 1 4927 (January 23, 1167) at the age of seventy-five. If this date is accepted, then I.E. was born in 1092. See M. Friedlander, The Commentary of Ibn Ezra on Isaiah (London, 1873), p. xxvii, n. 54. However, Heinrich Graetz believes that I.E. was born between 1088 and 1089. See Heinrich Graetz, Divre Yeme Yisra’el, ed. and trans. S. P. Rabino- witz, vol. 4 (Warsaw, 1916), p. 212. 2 E.Z. Melamed, Mefareshei ha-Mikrah, vol. 2 (Jerusalem: Magnes Press, 1978), p. 520. 3 Abraham Zakuta, Sefer ha-Yuhasin . _____________________________________________________ H. Norman Strickman is Rabbi emeritus of Marine Park Jewish Center, professor of Jewish Studies at Touro College, and past president of the Rabbinic Board of Flatbush. He received his M.H.L. from Yeshiva University, a PhD from Dropsie Universi- ty and was ordained at Rabbi Isaac Elchanan Theological Semi- nary. He is the recipient of the Histadrut Ha-Ivrit prize in He- brew Literature and his writings have appeared in Jewish Quar- terly Review, Midstream, Bitzaron and Ha-Darom.
    [Show full text]
  • Bernard Revel Graduate School of Jewish Studies
    Bernard Revel Graduate School of Jewish Studies Table of Contents Ancient Jewish History .......................................................................................................................................... 2 Medieval Jewish History ....................................................................................................................................... 4 Modern Jewish History ......................................................................................................................................... 8 Bible .................................................................................................................................................................... 17 Jewish Philosophy ............................................................................................................................................... 23 Talmud ................................................................................................................................................................ 29 Course Catalog | Bernard Revel Graduate School of Jewish Studies 1 Ancient Jewish History JHI 5213 Second Temple Jewish Literature Dr. Joseph Angel Critical issues in the study of Second Temple literature, including biblical interpretations and commentaries, laws and rules of conduct, historiography, prayers, and apocalyptic visions. JHI 6233 Dead Sea Scrolls Dr. Lawrence Schiffman Reading of selected Hebrew and Aramaic texts from the Qumran library. The course will provide students with a deep
    [Show full text]
  • Adult Education 2017
    Adult Education 2017 Texts ● Culture ● Language ● Faith In troduction Dear Members and Friends, The ACT Jewish Community is proud to present 2017’s Adult Education program. In 2016 we had the opportunity to learn from a variety of amazing scholars, including visiting professors, authors, journalists, and culminating with our Scholar in Residence, Eryn London. This year, we have the opportunity to present a fantastic program that explores the full spectrum of Jewish life and learning. Throughout this document, you will find general information and explanations of each course on offer along with a timetable of all of our programs. Each course will be marked with one or more of the following four symbols; - Torah Scroll – This implies that there is a textual element to this course - Chamtza – This implies there is a cultural element to the course - Aleph – These courses will primarily be language based - Ten Commandments – These courses will include Jewish Laws and Customs and will focus on the religious aspect of Judaism As always, our programs are designed to broadly encompass different ideas, observances, and denominations. Last year we had a record number of attendees, this year we would like to aim for 100% participation. Please do join us, Rabbi Alon Meltzer Week at a Glance Sunday - Shabbat Cooking – 5 Sessions over the course of the year Monday - Jewish Journeys – Weekly (Semester 1) - Midrash for Beginners – Weekly (Semester 2) Tuesday - Paint Night (with wine) – 5 Sessions over the course of the year Wednesday - Café Ivrit – Weekly Thursday - Jewish Philosophy – Weekly (Semester 1) - Poems and Poets – Weekly (Semester 2) Shabbat Cooking Join Rabbi Meltzer for a practical cooking class that will explore different concepts and themes relating to Shabbat laws of the kitchen.
    [Show full text]
  • Competing Tropes of Eleventh-Century Andalusi Jewish Culture*
    Competing Tropes of Eleventh-Century Andalusi Jewish Culture* Ross Brann Judaism and the Jews, whose very names are determined by ties of memory to a particular place (Judea), embraced the concept of diaspora out of political, religious, and historical necessity. Following the exile of Judean elites to Babylonia in 587 BCE, the idea of diaspora became enmeshed in a complex bundle of remembered and imagined experiences such as destruction and dispossession along with decidedly ahistorical aspirations such as redemption and return.1 Diaspora thus became a critical feature of the dialectic of Jewish history in that it described the current state of the Jews' dispersion and sense of rupture with a past "pristine age" yet reinforced their expectation and hope that it was destined to come to an end with the "ingathering of the exiles." Jews of very different literary, intellectual, and spiritual orientations treated Exile/Diaspora as the central trope of Jewish experience. How was this trope handled in Andalusi-Jewish culture?2 Here, I am concerned * This essay is a revised version of a talk presented at the University of California (Berkeley), the University of Washington (Seattle), King's College (London), Yale University, and Cornell University. 1 "Scattering," "dispersal" [Ezekiel 36:19: "I scattered them among the nations, and they were dispersed through the countries"], and recuperation [Ezekiel 36:24: "I will take you from among the nations and gather you from all the countries, and I will bring you back to your own land"] are already inscribed as tropes in the biblical literature of the first exile after 587 BCE.
    [Show full text]
  • Ibn Ezra's Interpretation of the Garden of Eden
    165 Ibn Ezra’s Interpretation of the Garden of Eden: Reality, Allegory, or a Combination of the Two? By: H. NORMAN STRICKMAN Chapters two and three of Genesis deal with the Garden of Eden. They describe the Garden, the creation of Adam and Eve, their sin and their expulsion from the Garden. Abraham Ibn Ezra (“I.E.”) concludes his explanation of the Biblical account of the Garden of Eden with the fol- lowing comments: Note, whatever we find recorded in Scripture is true. There is no doubt that it happened exactly as described in Scripture. Neverthe- less, it also has a secret meaning. It alludes to the following: From the light of the Intellect came desire. From the second [came] that which ascends above. For the movement of desire is in front. The leaves from the fig tree also prove this. The third is called “the test.” For at first there is [a] potentiality that is not actualized. The one who understands this secret will understand the meaning of the river that divided into four parts. This is the secret of the Garden of Eden and the garments of skin. This secret also teaches that man has the potential to live forever. The intelligent will understand that this is the ultimate purpose of man’s [life on earth].1 ודע כי כל מה שמצאנו כתוב הוא אמת. וכן היה ואין בו ספק, ויש :See I.E. to Gen. 3:24 1 לו סוד , כי מאור השכל יצא החפץ , ומהשני העולה למעלה , כי תנועות החפץ לפנים היא גם H. Norman Strickman is Rabbi Emeritus of Marine Park Jewish Center, professor of Jewish Studies at Touro College, and past president of the Rabbinic Board of Flatbush.
    [Show full text]
  • Intellectual Mysticism in the Visión Deleitable
    religions Article “El entendimiento con el qual me conoscan”: Intellectual Mysticism in the Visión Deleitable Michelle M. Hamilton Center for Medieval Studies, University of Minnesota, Minneapolis, MN 55455, USA; [email protected] Received: 6 October 2019; Accepted: 17 December 2019; Published: 20 December 2019 Abstract: Visión deleytable is a fictional tale based in the Aristotelian philosophical and Neoplatonic mystical beliefs of the Judeo-Arabic tradition of medieval Iberia. This fifteenth-century work of imaginative fiction, a “best-seller” among Iberian readers, tells of the ascent of the active intellect to the celestial spheres and an experience of God. In this narrative, knowledge of the Latin trivium and quadrivium are combined with that of the Arabo-Andalusi philosophic traditions. Particularly noteworthy is the author, De la Torre’s extensive use of Maimonides’ work, the Guide of the Perplexed, as a source for the wisdom revealed in the Visión deleytable. While Maimonides’ position on the mystic experience is debated by contemporary scholars, in the present study I explore how the concept of intellectual mysticism, applied to the Neoplatonic/Aristotelian model of the intellect’s conjunction with the divine as found in Maimonides’ work, also describes the goal toward which the protagonist (and reader) of the Visión deleytable strive. As such, the Visión deleytable reveals how this notion of human-divine union (most notably in the concept of the “prophet-angel”) from the Judeo-Andalusi tradition, transmitted in Arabic and Hebrew, was translated into Spanish and adopted into the Catholic and converso frameworks of the Visión deleytable in fifteenth-century Iberia. Keywords: spanish medieval literature; converso literature; Maimonides; early print works; alfonso de la torre; spanish intellectual history; manuscript studies; prophecy; andalusi philosophy; spanish allegory Alfonso de la Torre’s Visión deleitable (Visión), composed c.
    [Show full text]
  • The Theology of Nahmanides Systematically Presented
    The Theology of Nahmanides Systematically Presented DAVID NOVAK THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED Program in Judaic Studies Brown University BROWN JUDAIC STUDIES Edited by Shaye J. D. Cohen, Ernest S. Frerichs, Calvin Groldscheider Editorial Board Vicki Caron, Lynn Davidman, Wendell S. Dietrich, David Hirsch, David Jacobson, Saul M. Olyan, Alan Zuckerman Number 271 THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED by David Novak THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED by DAVID NOVAK University of Virginia Scholars Press Atlanta, Georgia THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED By David Novak Copyright © 2020 by Brown University Library of Congress Control Number: 2019953676 Open access edition funded by the National Endowment for the Humanities/Andrew W. Mellon Foundation Humanities Open Book Program. The text of this book is licensed under a Creative Commons Attribution-NonCommercial-NoDeriva- tives 4.0 International License: https://creativecommons.org/licenses/by-nc-nd/4.0/. To use this book, or parts of this book, in any way not covered by the license, please contact Brown Judaic Studies, Brown University, Box 1826, Providence, RI 02912. STUDIES IN MEDIEVAL JUDAISM Edited by Lenn E. Goodman To the Memory of Harry H. Ruskin (1905-1989) The righteous man lives in his faith. - Habakkuk 2:4 other works by David Novak Law and Theology in Judaism (2 volumes) Suicide and Morality The Image of the Non-Jew in Judaism Halakhah in a Theological Dimension Jewish Christian Dialogue Contents Editor's Foreword ix Preface xi Introduction 1 Notes 17 Chapter 1 The Human Soul 25 Chapter 2 Faith 31 Chapter 3 Tradition 51 Chapter 4 Miracles 61 Chapter 5 Natural and Supernatural 77 Chapter 6 The Land of Israel 89 Chapter 7 The Commandments 99 Chapter 8 Eschatology 125 Bibliography 135 List of Abbreviations 136 Index of Names and Subjects 137 Index of Passages 141 Publishers’ Preface Brown Judaic Studies has been publishing scholarly books in all areas of Ju- daic studies for forty years.
    [Show full text]
  • The Early Ibn Ezra Supercommentaries: a Chapter in Medieval Jewish Intellectual History
    Tamás Visi The Early Ibn Ezra Supercommentaries: A Chapter in Medieval Jewish Intellectual History Ph.D. dissertation in Medieval Studies Central European University Budapest April 2006 To the memory of my father 2 Table of Contents Acknowledgements .................................................................................................................... 6 Introduction............................................................................................................................... 7 Prolegomena............................................................................................................................ 12 1. Ibn Ezra: The Man and the Exegete ......................................................................................... 12 Poetry, Grammar, Astrology and Biblical Exegesis .................................................................................... 12 Two Forms of Rationalism.......................................................................................................................... 13 On the Textual History of Ibn Ezra’s Commentaries .................................................................................. 14 Ibn Ezra’s Statement on Method ................................................................................................................. 15 The Episteme of Biblical Exegesis .............................................................................................................. 17 Ibn Ezra’s Secrets .......................................................................................................................................
    [Show full text]