1191:, and subject to time. From this conflict, which later caused Maimonides to dispute the authority of Aristotle in all matters transcendental, Ibn Daud was not able to extricate himself; and, therefore, he rather tries to glide over the existing difficulties than to solve them. For he represents the course of creation as a series of creative acts; which recalls Gabirol's doctrine concerning the succession of the various substances. But he himself subsequently admits that this was only a hypothesis to satisfy the need of giving an architectonic finish to our notions, intended to mark that gradual process of things which would result, had creation really gone through all the stages of existence, from primary matter, which is imperceptible to us, to all individual things, though some of these stages may be regarded as partly existing only in abstract notions. To concede the possibility of such a gradual process of creation, however, would be, according to ibn Daud, a contradiction of our conception of God's mode of acting.
1280:, Ibn Daud (whom Maimonides follows in many ways in his conception of prophecy) further argues that the gift of prophecy must not be considered as a phenomenon, interrupting the continuity of the development of the human mind, but in a certain sense as the final stage of a natural evolution whose lower phases, though they must be distinguished from prophecy proper, are nevertheless connected with the same faculty through a certain identity of nature. And even if the true stage of prophecy is reached, this gift is, nevertheless, still capable of progressive development, although it may exceptionally at once reach the highest perfection in particularly gifted individuals.
1240:
a renunciation of a positive conception of the Divine Being; for negative statements may suffice to prevent erroneous ideas, but a positive knowledge can never be obtained through them alone. Indeed, our whole knowledge of God is limited to two certainties, (1) that It exists and (2) that Its essence is incomprehensible. In addition to the negative attributes, only relative attributes can be predicated of God; for even these latter, however many may be assumed, since they do not apply to the essence of God but only to Its relation to the world, produce no modification in the notion of the unity of the Divine Being.
1175:
they seem to contradict one another, to seek a mode of reconciling them. Ibn Daud insists that, however highly philosophy may be valued, the religion of
Judaism is preferable. Knowledge, which had been acquired by philosophers through the evolution of several thousand years, and after overcoming the most serious errors, had been bestowed upon Judaism from the beginning through revelation. As to moral truths, it may be even assumed as probable that the philosophers did not attain to them through independent study, but rather under the influence of the doctrines of Holy Scripture.
177:
1329:
morality, by purifying and ennobling himself. The Torah, and the study of ethics which forms a part of practical philosophy and is designated, by an expression borrowed from Plato, as the "doctrine of the healing of souls," are the guiding stars to this exalted plane; but no scientific presentation of practical philosophy approaches in this regard the lofty heights of the
Scriptures, wherein are clearly expressed the most sublime moral principles known to philosophers.
1325:. In its strict and precise form, the notion of possibility is not at all antagonistic to the omniscience of God; for it is easily conceivable that God from the beginning regulated creation, so that for certain cases both alternatives should be "possible" events; that the Creator, in order to grant to human liberty the opportunity to display its own energy, left the final issue of certain actions undecided even for His own knowledge.
1187:. According to Aristotle, all coming into being results from the fusion of matter into a certain form; matter, therefore, is the necessary basis for any genesis; primary matter itself, as the substance common to all things existent, must, therefore, be without beginning and must be eternal. But the acceptance of pre-existent and eternal matter cannot be reconciled with the Biblical history of creation, which implies a
1244:
an event that is reported to have taken place publicly before a great body of men, which originated, so to say, under the control of public opinion, without having been disputed by contemporaries, and has descended with an uninterrupted continuity, is persuasive which cannot be controverted even by the professional logician. The trustworthiness of historical tradition forms a presumption in favour of the truth of
1151:, although he does not adopt his views on the freedom of the will, notwithstanding that the solution of this problem was to be the chief aim and purpose of his whole system. On the other hand, his attitude toward Gabirol was entirely antagonistic, and even in the preface to his "Emunah Ramah" he pitilessly condemned Gabirol's "Fountain of Life." Being the first strict Aristotelian among the Jews—who considered
1040:, which had been the centre of Jewish scholarship for centuries, were travelling across the Mediterranean by ship in 990. Their ship was captured by a royal Spanish fleet and all four rabbis were sold into slavery at different points around the Mediterranean. In each place where the rabbis were sold as slaves, the local Jewish communities bought their freedom. One of the slaves was
1317:
this world in no way contradict the wisdom and goodness of God. The defects appear only to a finite conception which considers things separately and in themselves, and not in their connection with the whole. Viewed from a higher standpoint the imperfections adhering to things or individuals would perhaps, in their relation to the whole, even prove to be perfections and advantages.
1211:, who Itself, as First Cause, can not have any other cause of motion above It, and must, therefore, be thought of as motionless. The Prime Mover is God. But this proof of the existence of God leaves still open two important questions relating to the truth of our knowledge of God: one concerning the incorporeality, and the other respecting the unity of God.
1734:
1226:
But as a being of necessary existence, God must also be absolutely simple and single; inasmuch as the conception of a plurality in its essence would, at the same time, nullify the notion of the necessity of Its existence. For the consolidation of this plurality into a unity must have been effected by
1239:
from the older Arabic theology. According to Ibn Daud, only negative attributes, in the strict and proper sense, can be imputed to God; so that, whatever multiplicity of these negative attributes may be ascribed to It, no multiplicity in the essence of God can result. Certainly this is equivalent to
1230:
From the notion of absolute unity results the conception of the uniqueness of God; for if two beings of this kind could exist, the unity of God would be nullified, since to one, at least, of the units a special character must be attributed so as to distinguish it from the other. With the doctrine of
1328:
Ibn Daud admits that human free will is somewhat limited through the variety of moral dispositions, partly due to natural causes, to be found both in single individuals and in entire nations. But man is able to overcome his natural disposition and appetites, and to lift himself to a higher plane of
1243:
From the speculative doctrines of faith, the truth of which can be proved only by reasoning, are to be distinguished the historical dogmas whose authenticity is based principally upon divine revelation, or (more precisely) upon the historical tradition of such a revelation. The tradition concerning
1320:
The human free-will as a subjective principle has for its objective correlate the notion of possibility, by which one of two alternatives may occur. This does not limit divine omniscience in any way; unless, misled by common usage, one should designate as "possible" those things whose undetermined
1316:
in the world, because God can not be the author of evil and good at the same time, is refuted by the fact that evil has no existence in itself, but is only the natural result of the absence of actual good, and that, consequently, evil needs no creator. The defects and imperfections which appear in
1174:
True philosophy, according to Ibn Daud, does not entice us from religion; it tends rather to strengthen and solidify it. Moreover, it is the duty of every thinking Jew to become acquainted with the harmony existing between the fundamental doctrines of
Judaism and those of philosophy, and, wherever
1332:
The ceremonial laws also serve the purpose of moral education. Therefore, they too qualify as moral laws; although when compared with the doctrines of faith and the ethical laws proper, they have only a subordinate importance, just as the Bible also attribute to the sacrifices a relatively minor
1222:
thing can be infinite itself; nor can infinite force be attributed to it. But the Prime Mover is infinite; for, since it itself is without motion, its force also remains unaffected by the motion of change and transformation. Therefore, the Prime Mover—that is, God—cannot be corporeal.
1248:. This trust only applies when the divine revelations apply to important public matters, but not when they relate to less important matters, or to the personal affairs of a single individual. Thus, as ibn Daud remarks (perhaps referring to the miracles attributed to
1167:. Impartial enough to accord to childlike faith its full rights, Ibn Daud desired also to defend the rights of reason, and, consequently, resisted with the utmost energy any attempt to set bounds to science; regarding this as a culpable encroachment upon the
1283:
The connection between the mind of the prophet and the higher intellects, principally with the Active
Intelligence, furnishes a sufficient explanation of the higher cognitive faculty of the prophet, as well as of his power of transcending
1321:
state results not from their own essence, but only from our deficient knowledge of the essence. But this kind of possibility, which, indeed, is no possibility at all, must be eliminated from God as quite irreconcilable with His
1227:
another being different from itself; hence the existence of this plural being would be no more necessary, that is, determined by its own essence, but would be dependent upon that other being which brought about the unification.
1199:
As to the doctrine of God, Abraham ibn Daud, like
Aristotle and his Arabic interpreters, proceeding from the principle of motion, and basing his argument upon the proof of the impossibility of a
1067:, died some thirty years before the story took place, and that the legend of Rabbi Moshe, disguised as a pauper, surprising scholars in a Torah study session was nearly identical to the rise of
1048:. When he began attending Torah classes and giving brilliant answers to questions, the community recognized him as a prodigious scholar and made him their leader; this transferred what
1231:
the unity of God is connected the doctrine of the divine attributes, which is preceded in
Abraham ibn Daud's system by the doctrine of the negative attributes, already accepted by
849:
3026:
1183:
It is true that on certain points ibn Daud could not always avoid conflict with the doctrines of
Aristotle: this was especially true regarding Aristotle's theory of
1466:
1036:
In his book he attempted to explain how the pre-Inquisition
Spanish Jewish community became the centre of the Jewish world by claiming that four rabbis from
885:
3016:
1837:
1388:
475:
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1115:
mentions Ibn Daud as the only Jewish philosopher among the predecessors of
Maimonides. But having been completely overshadowed by Maimonides'
3036:
1450:
1415:
1252:), the authenticity of the Torah would be in a difficult situation if, instead of being based historically certain miracles such as those of
176:
1288:. Appointed to become an intermediary between God and man, the prophet is elevated almost to the plane of the separated intelligences, or
2400:
2235:
1362:
Gad
Freudenthal (2016). "Abraham Ibn Daud, Avendauth, Dominicus Gundissalinus and Practical Mathematics in Mid-Twelfth Century Toledo".
1082:(The Sublime Faith), written in 1168, in Arabic, has been preserved in two Hebrew translations: one by Solomon ben Labi, with the title
3011:
1889:
1312:, may be regarded as much nearer its solution. The objection that faith in a divine providence is inconsistent with the existence of
1111:
and which differs from former systems of philosophy mainly in its more thorough systematic form derived from Aristotle. Accordingly,
3031:
2628:
1134:), a work to which Maimonides himself was indebted for many valuable suggestions, received scant notice from later philosophers.
2633:
878:
2771:
2617:
2455:
2450:
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Based upon the philosophical system developed above, and after the exposition of the doctrine of faith, the problem of human
1163:, to be the only true philosophers—Ibn Daud was provoked to constant opposition by the doctrines of Gabirol, who represented
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1810:
A Critical Edition with a Translation and Notes of "The Book of Tradition" (Sefer Ha-Qabbalah) by Abraham ibn Daud
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2500:
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The only Jewish philosophical works that Ibn Daud had before him, according to his own statement, were Saadia's
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of God, it follows logically from the notion of infinity which belongs to the First Cause of motion that no
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154:
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to his own time, is replete with valuable general information, especially relating to the time of the
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A critical edition with a translation and notes of the Book of Tradition: (Sefer Ha-Qabbalah)
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1017:, i.e. the "Order of Tradition"), in which he fiercely attacked the contentions of
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601:
334:
286:
1845:
1767:, with Latin translation by G. Génébrard, Mantua, 1519, Paris, 1572, Cracow, 1820;
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2012:
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202:
2212:
2079:
1301:
1152:
1049:
1037:
949:
518:
281:
212:
207:
1405:
1445:. The Littman Library of Jewish civilization. Routledge & Kegan Paul.
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2181:
1898:
1277:
1273:
1245:
1160:
1156:
980:. Some scholars believe he was the Arabic-into-Latin translator known as
611:
291:
1737: This article incorporates text from a publication now in the
1171:
plan, who did not endow man with the faculty of thought without intent.
2796:
2728:
2535:
2336:
1256:, it were supported only by private miracles such the resurrections by
508:
1440:
1086:; the other by Samuel Motot. Labi's translation was retranslated into
2307:
1590:
1261:
1257:
1219:
1074:
An astronomical work written by him in 1180 is favourably noticed by
1059:
contains numerous impossibilities and inaccuracies. Jewish historian
1030:
965:
854:
1855:
992:
His chronicle, a work written in Hebrew in 1161 under the title of
2831:
2558:
2410:
2321:
1955:
1289:
1253:
1249:
1026:
238:
1518:
See Kaufmann, "Studien über Solomon ibn Gabirol," Budapest, 1899.
1313:
1013:'Book of Tradition'; some manuscripts give the title as
1871:
1168:
1867:
1527:
ib. pp. 23, 50, 62; German trans., pp. 30, 65, 78
1812:. Philadelphia: The Jewish Publication Society of America.
1063:
noted that the alleged leader of the Spanish royal fleet,
143:
Integration of Aristotelian philosophy with Jewish thought
16:
12th century Spanish astronomer, historian and philosopher
1500:"Emunah Ramah," p. 2, or in German trans., p. 3
1792:
Die Religionsphilosophie des Abraham ibn Daud aus Toledo
1439:
Ibn-Daʾud, Avraham ben Daṿid ha-Leṿi 1110-1180 (1969).
1710:
ib. pp. 98, 101; German trans., pp. 126, 130
1509:"Emunah Ramah," p. 98; German trans., p. 125
1052:
called the 'crown of Torah' from Babylonia to Spain.
968:
about 1180. He is sometimes known by the abbreviation
1407:
PEOPLE LOVE DEAD JEWS: reports from a haunted present
1147:. On the one hand, he fully recognized the merits of
1745:"ABRAHAM IBN DAUD HALEVI (= DAVID); called Ben Daud"
1638:
ib. pp. 78, 81; German trans., pp. 98, 103
936:
916:
2917:
2830:
2795:
2727:
2534:
2306:
2180:
2078:
1954:
1905:
1025:by the establishment of a chain of traditions from
137:
127:
117:
109:
101:
81:
73:
65:
57:
45:
33:
21:
1780:, German translation by S. Weil, Frankfort, 1882;
1103:Ibn Daud was the first to introduce the phase of
1785:Die Religionsphilosophie des Abraham ben David
1333:importance in comparison with the moral laws.
1883:
907:אַבְרָהָם בֶּן־דָּוִד הַלֵּוִי אִבְּן דָּאוּד
879:
29:אַבְרָהָם בֶּן־דָּוִד הַלֵּוִי אִבְּן דָּאוּד
8:
1122:
1719:ib. p. 102; German trans., p. 131
1545:ib. p. 101; German trans., p. 130
1465:: CS1 maint: numeric names: authors list (
1890:
1876:
1868:
1692:ib. p. 97; German trans., p. 124
1683:ib. p. 96; German trans., p. 123
1674:ib. p. 95; German trans., p. 121
1656:ib. p. 80; German trans., p. 101
1033:and to the history of the Jews in Spain.
886:
872:
159:
18:
1846:Stanford Encyclopedia of Philosophy entry
1819:Séfer ha-Kabbaláh (Libro de la Tradición)
1665:ib. p. 73; German trans., p. 91
1647:ib. p. 71; German trans., p. 89
1629:ib. p. 69; German trans., p. 87
1620:ib. p. 54; German trans., p. 69
1611:ib. p. 56; German trans., p. 71
1563:ib. p. 49; German trans., p. 63
1554:ib. p. 47; German trans., p. 60
1536:ib. p. 62; German trans., p. 79
960:about 1110; who was said to have died in
1602:ib. p. 5; German trans., p. 65
3027:12th-century historians from al-Andalus
1354:
499:Maimonidean / Anti-Maimonidean
167:
1458:
1343:Latin translations of the 12th century
918:ʾAvrāhām ben-Dāvīd halLēvī ʾībən Dāʾūd
1044:who was freed in the Spanish city of
7:
1394:"Ibn Daud, Abraham Ben David Halevi"
1123:
1003:
926:
906:
1759:It has the following bibliography:
77:Philosopher, Historian, Astronomer
14:
3017:12th-century rabbis in al-Andalus
1203:, arrives at the conception of a
1107:which is generally attributed to
2629:Isaac ben Mordecai of Regensburg
1757:. New York: Funk & Wagnalls.
1732:
1143:, and "The Fountain of Life" by
175:
2634:Ephraim ben Isaac of Regensburg
1304:and its relation to faith in a
1090:and published by Simshon Weil.
976:. His maternal grandfather was
136:
2772:Moses ben Isaac ben ha-Nessiah
2618:Judah ben Samuel of Regensburg
2456:Elhanan ben Isaac of Dampierre
2451:Isaac ben Abraham of Dampierre
1272:Relying upon the doctrines of
443:Mansur ibn Sulayman al-Ghamari
1:
2491:Samuel ben Solomon of Falaise
2386:Abraham ben Joseph of Orleans
2242:Abraham ben Isaac of Narbonne
2029:Shem Tov ben Abraham ibn Gaon
1821:. Valencia: Anubar Ediciones.
1155:and his Arabic commentators,
3037:Medieval Jewish philosophers
2976:Judah Leon ben Moses Mosconi
2889:Eliezer ben Samuel of Verona
2588:Yaakov ben Moshe Levi Moelin
2347:Samson ben Joseph of Falaise
658:Eliezer ben Elijah Ashkenazi
133:Jewish law, Ethics, Theology
2852:Isaiah di Trani the Younger
2496:Judah ben Isaac Messer Leon
2248:Levi ben Abraham ben Hayyim
2116:Zerachiah ha-Levi of Girona
2035:Meir ben Solomon Abi-Sahula
1856:ibn Daud at Sephardic Sages
1833:Jewish Encyclopedia article
937:
917:
3058:
2752:Eliyahu Menachem of London
2644:Eliezer ben Isaac ha-Gadol
2521:Elijah ben Menahem HaZaken
2466:Samson ben Abraham of Sens
2230:David ben Levi of Narbonne
1078:. His philosophical work,
773:Menachem Mendel Schneerson
653:Elijah Ba'al Shem of Chelm
152:
3012:People from Toledo, Spain
2884:Moses ben Meir of Ferrara
2762:Jacob ben Judah of London
2501:Joseph ben Samuel Bonfils
1743:J. Guttmann (1901–1906).
1076:Isaac Israeli the Younger
1055:The account described in
683:Simcha Bunim of Peshischa
476:Hibat Allah Abu'l-Barakat
234:Aristobulus of Alexandria
147:
97:
28:
2961:Isaac ben Jacob ha-Lavan
2951:Isaac ben Samuel of Acre
2471:Isaac ben Eliezer Halevi
2401:Haim ben Hananel HaCohen
2369:Moses ben Jacob of Coucy
2293:Aaron ben Jacob ha-Kohen
1941:Samuel ben Jacob ibn Jam
1581:"Hovot ha-Levavot," 1:10
648:Joseph Solomon Delmedigo
3032:Philosophers of Judaism
2817:Avigdor Cohen of Vienna
2709:Isaac ben Asher ha-Levi
2654:Yehuda HaKohen ben Meir
2600:Eliezer ben Joel HaLevi
2544:Meshullam ben Kalonymus
1754:The Jewish Encyclopedia
1207:of all motion, or of a
1189:creation out of nothing
1130:("The Sublime Creed") (
1118:Guide for the Perplexed
2689:Jacob ben Judah Landau
2684:Joel ben Isaac ha-Levi
2659:Meir ben Baruch Halevi
2268:Abraham of Montpellier
2139:Simeon ben Zemah Duran
1751:; et al. (eds.).
1201:regressus in infinitum
1179:Dissent from Aristotle
1042:Rabbi Hanoch ben Moshe
708:Isaac Orobio de Castro
678:Shneur Zalman of Liadi
375:Shem-Tov ibn Falaquera
155:RABaD (disambiguation)
2904:Isaac ben Melchizedek
2899:Joseph Colon Trabotto
2584:(Maharam MeRotenberg)
2244:(Raavad II, HaEshkol)
2018:Isaac ben Moses Arama
1946:Shemariah ben Elhanan
1921:Chananel ben Chushiel
1839:Encyclopaedia Judaica
1817:Bages, Jaime (1972).
1783:Joseph Guggenheimer,
1390:Encyclopaedia Judaica
1376:10.2979/aleph.16.1.61
1121:, Abraham ibn Daud's
1099:Aristotelian approach
718:Samuel David Luzzatto
688:Samson Raphael Hirsch
309:Spanish and European:
277:Ibn Bajjah (Avempace)
2981:Nethanel ben Isaiah
2966:Nathan ben Abraham I
2858:Obadiah of Bertinoro
2576:Mordechai ben Hillel
2516:Shemaiah of Soissons
1808:, Gerson D. (1967).
1772:Mediæval Jew. Chron.
1410:. S.l.: W W NORTON.
420:Judah Leon Abravanel
153:For other uses, see
2870:(Shibbolei HaLeket)
2787:Berechiah de Nicole
2737:Aaron of Canterbury
2719:Isaac Asir HaTikvah
2694:Samuel ben Natronai
2649:Judah ben Kalonymus
2614:(Hagahot Maimuniot)
2317:Rabbi Abin ha-Gadol
2263:Asher ben Meshullam
2258:Meshullam ben Jacob
2218:Isaac ben Abba Mari
2172:Judah ben Barzillai
1479:"Yesod 'Olam," 4:18
1404:HORN, DARA (2022).
1145:Solomon ibn Gabirol
1128:Al-'aqida ar-Rafi'a
850:Microcosm–macrocosm
768:Joseph Soloveitchik
438:Natan'el al-Fayyumi
239:Philo of Alexandria
163:Part of a series on
105:Medieval philosophy
2971:Hillel ben Eliakim
2941:Zerahiah the Greek
2935:Tobiah ben Eliezer
2807:(Terumat HaDeshen)
2639:Samson ben Eliezer
2594:Eliezer ben Nathan
2582:Meir of Rothenburg
2551:(Rabbeinu Gershom)
2526:Ephraim ben Samson
2446:Eliezer of Touques
2357:Eliezer ben Samuel
2352:Yom Tov of Falaise
2224:Abraham ben Nathan
2020:(Akeidat Yitzchak)
1958:(except Catalonia)
1861:2006-07-09 at the
1851:Britannica article
1794:, Göttingen, 1879.
1268:Theory of prophecy
1080:al-ʿaqida l-Rafiya
938:ʾIbrāhīm ibn Daʾūd
763:Abraham Isaac Kook
743:Monsieur Chouchani
345:Joseph ibn Tzaddik
315:Hasdai ibn Shaprut
282:Ismaili philosophy
272:Brethren of Purity
92:al-ʿaqida l-Rafiya
3022:Jewish historians
2989:
2988:
2946:Isaac ben Dorbolo
2909:Judah Messer Leon
2894:Hillel ben Samuel
2840:Nathan ben Jehiel
2782:Yom Tov of Joigny
2669:Israel of Bamberg
2620:(Yehudah haHasid)
2549:Gershom ben Judah
2506:Menahem ben Helbo
2416:Peretz ben Elijah
2396:Judah ben Yom Tov
2327:List of Tosafists
2310:(except Provence)
2298:Jonathan of Lunel
2288:Isaac of Narbonne
2283:Samuel ibn Tibbon
2195:Abraham ben David
2133:Isaac ben Sheshet
2104:Shlomo ibn Aderet
2045:Maimon ben Joseph
2040:Isaac ibn Ghiyyat
1986:Joseph ibn Migash
1931:Zechariah Aghmati
1926:Dunash ben Labrat
1787:, Augsburg, 1850;
1765:Sefer ha-Kabbalah
1452:978-0-7100-6241-3
1417:978-1-324-03594-7
1306:divine providence
1296:On predestination
1105:Jewish philosophy
1065:Abd al-Rahman III
1057:Sefer ha-Qabbalah
1015:Seder ha-Qabbalah
1012:
995:Sefer ha-Qabbalah
935:
915:
896:
895:
733:Eliezer Berkovits
723:Elijah Benamozegh
713:Moses Mendelssohn
628:Francisco Sanches
587:Reconstructionist
390:Isaac ben Sheshet
385:Moses of Narbonne
365:Samuel ibn Tibbon
325:Abraham bar Hiyya
169:Jewish philosophy
151:
150:
113:Jewish philosophy
88:Sefer ha-Qabbalah
3049:
2863:Menahem Recanati
2805:Israel Isserlein
2699:Alexander Suslin
2624:Yaakov ben Yakar
2606:Eleazar of Worms
2564:Asher ben Jehiel
2555:Simeon bar Isaac
2486:Samuel of Évreux
2461:Baruch ben Isaac
2436:Samson of Chinon
2431:Jacob of Orléans
2406:Yechiel of Paris
2375:Judah ben Nathan
2363:Isaac ben Samuel
2342:Solomon ben Meir
2253:Moshe ha-Darshan
2236:Moses ben Joseph
2190:Hachmei Provence
2157:Azriel of Gerona
2153:(Nimmukei Yosef)
2151:Joseph ibn Habib
2147:(Maggid Mishneh)
2112:(Rabbeinu Yonah)
2098:Nissim of Gerona
2055:Abraham ibn Daud
2024:Rabbenu Yerucham
1998:Bahya ibn Paquda
1980:Yom Tov Asevilli
1975:Abraham ibn Ezra
1936:Nissim ben Jacob
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340:Abraham ibn Daud
330:Bahya ibn Paquda
297:Rabbinic Judaism
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2767:Josce of London
2757:Hagin Deulacres
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2679:Judah ben Asher
2674:Ephraim of Bonn
2570:Jacob ben Asher
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2481:Moses of Évreux
2476:Meir ben Samuel
2441:Jacob of Chinon
2421:Eliezer of Toul
2391:Elijah of Paris
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2167:Judah ben Yakar
2145:Vidal of Tolosa
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2065:Jonah ibn Janah
2008:David Abudirham
2003:Bahya ben Asher
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27:
20:
3002:1110s births
2937:(Lekach Tov)
2822:Isaac Tyrnau
2664:Israel Bruna
2612:Meir HaKohen
2365:(Ri HaZaken)
2332:Rabbeinu Tam
2273:Joseph Caspi
2070:Abraham Saba
2054:
1970:Judah Halevi
1915:Isaac Alfasi
1907:North Africa
1838:
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1084:Emunah Ramah
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1061:Gerson Cohen
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753:Martin Buber
621:
572:Conservative
545:
492:
454:
431:
339:
335:Judah Halevi
308:
287:Jewish Kalam
265:
227:
196:
91:
87:
83:Notable work
3007:1180 deaths
2842:(the Aruch)
2578:(Mordechai)
2511:Simeon Kara
2381:Bechor Shor
2232:(HaMichtam)
2207:David Kimhi
2088:Nachmanides
2031:(Migdal Oz)
2013:Joseph Albo
1988:(Ri Migash)
1491:, chapter 1
1323:omniscience
1286:natural law
1209:Prime Mover
1205:First Cause
1149:Saadia Gaon
954:philosopher
810:Eschatology
703:David Nieto
668:Jacob Emden
602:Neo-Hasidic
481:Ibn Kammuna
471:al-Mukkamas
466:Saadia Gaon
400:Joseph Albo
360:Nachmanides
320:Ibn Gabirol
188:Hellenistic
58:Nationality
2996:Categories
2956:Moses Taku
2879:Judah Anav
2813:(Or Zarua)
2704:Jacob Weil
2226:(HaManhig)
2201:Gersonides
2141:(Tashbatz)
1965:Maimonides
1770:Neubauer,
1426:1294287545
1349:References
1214:As to the
1109:Maimonides
1094:Philosophy
956:; born in
946:astronomer
728:Moses Hess
546:Positions:
493:Positions:
410:Judah Minz
380:Gersonides
355:Maimonides
218:Boethusian
197:Positions:
2918:Elsewhere
2608:(Rokeach)
2602:(Raavyah)
2596:(Ra'aven)
2590:(Maharil)
2220:(HaIttur)
2213:Abba Mari
2080:Catalonia
1799:New Items
1489:Or Adonai
1461:cite book
1370:(1): 61.
1302:free will
1235:. and by
1220:corporeal
1153:Aristotle
1050:Dara Horn
1038:Babylonia
1004:ספר הקבלה
982:Avendauth
950:historian
932:romanized
912:romanized
840:Holocaust
830:Happiness
612:Rambamist
592:Holocaust
567:Chassidic
557:Sephardic
504:Kabbalist
432:Yemenite:
208:Sadducean
203:Hasmonean
2359:(Yereim)
2203:(Ralbag)
2197:(Raavad)
2182:Provence
2135:(Rivash)
2106:(Rashba)
1899:Rishonim
1859:Archived
1337:See also
1278:Avicenna
1274:Alfarabi
1246:prophecy
1195:Theology
1185:creation
1161:Ibn Sina
1157:Alfarabi
941:) was a
835:Holiness
552:Orthodox
519:Tosafist
514:Talmudic
292:Kabbalah
257:Medieval
213:Pharisee
2797:Austria
2729:England
2536:Germany
2377:(Rivan)
2371:(Semag)
2337:Rashbam
2238:(Rambi)
2209:(Radak)
2129:(Ra'ah)
1994:(Ramah)
1982:(Ritva)
1741::
1392:(2007):
1046:Córdoba
1019:Karaism
1011:
974:Ravad I
970:Rabad I
934::
914::
845:Messiah
622:People:
597:Renewal
509:Karaism
228:People:
61:Spanish
49:c. 1180
37:c. 1110
2854:(Riaz)
2566:(Rosh)
2308:France
1591:Kuzari
1449:
1424:
1414:
1290:angels
1262:Elisha
1258:Elijah
1169:Divine
1088:German
1031:Geonim
1000:Hebrew
966:martyr
923:Arabic
903:Hebrew
815:Ethics
790:Topics
607:Mussar
577:Reform
562:Chabad
537:Modern
455:Other:
119:School
110:Region
2848:(Rid)
2832:Italy
2559:Mainz
2411:Rivam
2322:Rashi
2100:(Ran)
1956:Spain
1917:(Rif)
1841:entry
1806:Cohen
1747:. In
1364:Aleph
1308:, or
1254:Moses
1250:Jesus
1027:Moses
988:Works
820:Faith
800:Anger
1774:, i;
1467:link
1447:ISBN
1422:OCLC
1412:ISBN
1314:evil
1276:and
1260:and
1159:and
1009:lit.
964:, a
952:and
46:Died
34:Born
2557:of
1593:2:2
1572:ib.
1372:doi
972:or
825:God
102:Era
2998::
1463:}}
1459:{{
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1366:.
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