The Kuzari was written by Judah Halevi (Spain, – ). Originally Sefer Kuzariספר הכוזרי. מחבר: יהודה 2 English, 3 Hebrew3 עברית, 2 אנגלית. Versions. the kuzari is not in stock right now a new print will be ready in a few weeks you can order the book now and it will be sent when we will have copies. “The Kuzari: In Defense of the Despised Faith” is the first new translation into English of The Kuzari since , annotated and explained based on the classic .
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Although opposed to the conception of the corporeality of God, as being contrary to Scripture, he would consider it wrong to reject all the sensuous concepts of anthropomorphism, as there is something in these ideas which fills the human soul with the awe of God. World Union of Jewish Studies, Essays in Honour of Hermann Landolt, ed. All references to the Kuzari include the book and section numbers and, in brackets, the relevant pages in David Z.
Landauer, who recognized its relevance to the passage at hand in the Kuzari. Jews are superior biologically Halevi’s The Kuzari imagines that the king of the Kuzars decides to adopt a religion, and plans to choose between Judaism, Christianity, Islam, and philosophy.
This mutual bloodshed exposes the irrational basis of their religions. The king is persuaded, among other reasons, because the Jew tells the king that Jews are unique. The book is taught in a host of synagogues, with weekly lectures covering most of its five parts, usually by people who do not recognize the problems existing in Halevi’s views. AmazonGlobal Ship Orders Internationally. Tel Aviv University,92; idem, Freethinkers, —92, — This claim, which originates in the concrete descriptions that appear in several books of the Bible e.
Jewish Philosophy > The Book of Kuzari
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Both writers insist that the history of the chosen group, by its very essence, unfolds in a separate channel from that of the nonchosen groups. Mikhail Artamonov Vasily Bartold D. Tauris,78— In light of the clarity, certainty, and perfection that is granted by mystical experience in regard to the divine objects of knowledge, should intellectual reasoning, which lacks all of those attributes as it aims for this realm, be considered lacking and flawed, and thus also unnecessary and even harmful?
Sahas, John of Damascus on Islam: Judah attacks by turns the Aristotelian cosmologypsychologyand metaphysics.
The argument embedded in the words of the rabbi here is that the conception of ongoing creation, as it leaves no englush for the natural order, also leaves no room for that which transgresses that order, i.
Rabbi Korobkin’s translation of the Kuzari is very useful. The result is a richly-rewarding learning opportunity one that provides a compelling look at timely answers to timeless questions as they relate to the human condition in a modern world. A Statement in the Talmud Second-century rabbis identify single scriptural statements that they consider to be the essence of Judaism.
The discussion concerning the soul and its faculties leads naturally to the question of free will.
Jews are smarter and more virtuous; they, and only they, with perhaps a few exceptions, are granted life after death. Belief in the eternity of matter, however, is not absolutely contrary to Jewish religious ideas; for the Biblical narrative of the Creation refers englsih to the beginning of the human race, and does not preclude the possibility of preexistent matter.
The Arabic Background of the Kuzari – English Version | Ehud Krinis –
In the second essay Judah enters into a detailed discussion of some of the theological questions hinted at in the englieh one. It is for the discerning person to distinguish one people from another, one individual from another, one time from another, one place from another, and set of circumstances from another.
The preservation of the Israelites in Egypt and in the wilderness, the delivery to them of the Torah law on Mount Sinaienflish their later history are to him evident proofs of its superiority.
The movement of the spheres formed the sphere of the elements, from the fusion of which all beings were created. The position of the Jewish literati in the world of Arabic culture during the period under consideration was extremely marginal. This culture constituted a motivating and inspiring challenge for him, and his relationship with it is marked not by an imitative approach but by a critical and creative one. When the Israelites left Egypt they were all descendants of Abraham, Isaac and Jacob – there were no strangers among them.