513:. For him there is no difference between essential and other attributes. Either the attribute affirms a quality in God, in which case essential attributes cannot be applied to Him more than can any other, because it is impossible to predicate anything of Him, or the attribute expresses only the negation of the contrary quality, and in that case there is no harm in using any kind of attributes. Accordingly, Judah divides all the attributes found in the Bible into three classes: active, relative, and negative, which last class comprises all the essential attributes expressing mere negations.
626:. To the doctrine of emanation, based, according to him, upon the Aristotelian cosmological principle that no simple being can produce a compound being, he objects in the form of the following query: "Why did the emanation stop at the lunar sphere? Why should each intelligence think only of itself and of that from which it issued and thus give birth to one emanation, thinking not at all of the preceding intelligences, and thereby losing the power to give birth to many emanations?"
296:; in 1977, an Arabic critical translation was published by David H. Baneth. Parallel to his Arabic edition, Hirschfeld also published a critical edition of the Ibn Tibbon translation of the text that was based upon six medieval manuscripts. In 1885, Hirschfeld published the first German translation, and in 1905 his English translation appeared. In 1972, the first modern translation, by Yehudah Even-Shemuel, into
251:
37:
579:, are attributes expressing the various states of God's activity in the world. The multiplicity of names no more implies a multiplicity in His essence than do the multifarious influences of the rays of the sun on various bodies imply a multiplicity of suns. To the intuitive vision of the prophet the actions proceeding from God appear under the images of the corresponding human actions.
448:, and their later history are to him evident proofs of its superiority. He impresses upon the king the fact that the favor of God can be won only by following God's precepts in their totality, and that those precepts are binding only on Jews. The question of why the Jews were favored with God's instruction is answered in the Kuzari at I:95: it was based upon their pedigree, i.e.,
1526:
404:, he would have supported it by at least as strong arguments as those advanced by him to prove the eternity of matter. Belief in the eternity of matter, however, is not absolutely contrary to Jewish religious ideas; for the Biblical narrative of the Creation refers only to the beginning of the human race, and does not preclude the possibility of preexistent matter.
531:, which is to other countries what the Jews are to other nations; the sacrifices; the arrangement of the Tabernacle, which, according to Judah, symbolizes the human body; the prominent spiritual position occupied by Israel, whose relation to other nations is that of the heart to the limbs; the opposition evinced by Judaism toward
520:, Judah enters into a lengthy discussion on this point. 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.
633:
that the soul of man is his thought and that only the soul of the philosopher will be united, after the death of the body, with the active intellect. "Is there," he asks, "any curriculum of the knowledge one has to acquire to win immortality? How is it that the soul of one man differs from that of
650:
formed the sphere of the elements, from the fusion of which all beings were created. This fusion, which varied according to climate, gave to matter the potentiality to receive from God a variety of forms, from the mineral, which is the lowest in the scale of creation, to man, who is the highest
504:
In the second essay Judah enters into a detailed discussion of some of the theological questions hinted at in the preceding one. To these belongs in the first place that of the divine attributes. Judah rejects entirely the doctrine of essential attributes which had been propounded by
362:
training, which is the object of religion, is not to create in man good intentions, but to cause him to perform good deeds. This aim cannot be attained by philosophy, which is undecided as to the nature of good, but can be secured by religious training, which teaches what is good. As
231:
The Kuzari's emphasis on the uniqueness of the Jewish people, the Torah and the land of Israel bears witness to a radical change of direction in Jewish thinking at that juncture in history, which coincided with the
Crusades. Setting aside the possible exception of the work of
1200:
p.128 :'In my opinion there is a direct connection between
Jehudah Halevi, the most Jewish of Jewish philosophers, and the Kabbalists. For the legitimate trustees of his spiritual heritage have been mystics, and not the succeeding generations of Jewish
387:
Halevi writes that as the Jews are the only depositaries of a written history of the development of the human race from the beginning of the world, the superiority of their traditions cannot be denied. Halevi asserts that no comparison is possible between
586:
From the names of God and the essence of angels Judah passes to his favorite theme and shows that the views of the
Prophets are a purer source for a knowledge of God than the teachings of the philosophers. Although he professes great reverence for the
338:
concerning their respective beliefs, a Jew appears on the stage, and by his first statement startles the king; for, instead of giving him proofs of the existence of God, he asserts and explains the miracles performed by Him in favor of the
641:
However, Judah ha-Levi is against limiting philosophical speculation to matters concerning creation and God; he follows the Greek philosophers in examining the creation of the material world. Thus he admits that every being is made up of
415:
can be sustained by as powerful arguments as those advanced in favor of the belief in the eternity of matter. The objection that the
Absolutely Infinite and Perfect could not have produced imperfect and finite beings, made by the
703:
And two commentaries of two students of Rabbi Shlomo Ben
Menachem: Rabbi Yaakov Ben Parisol and Rabbi Netanel Ben Nechemya Hacaspi. (For more information, see the translation of Yehudah Even-Shemuel, preface, p. 53).
464:
was
Arpachshad's descendant, Isaac was Abraham's most pious son, and Jacob was Isaac's most pious son. The sons of Jacob were all worthy and their children became the Jews. The Jew then shows that the immortality of the
358:, do not need any speculative demonstrations. Further, he propounds the principle upon which his religious system is founded; namely, that revealed religion is far superior to natural religion. For the aim of
559:. Judah ha-Levi shows that there is no means of carrying out the precepts without having recourse to oral tradition; that such tradition has always existed may be inferred from many passages of the
663:, a hylic intellect which is influenced by the active intellect. This hylic intellect, which forms the rational soul, is a spiritual substance and not an accident, and is therefore imperishable.
1237:
535:, in virtue of the principle that the favor of God is to be won only by carrying out His precepts, and that these precepts do not command man to subdue the inclinations suggested by the
300:
from the Arabic original was published. In 1994, a French translation by
Charles Touati from the Arabic original was published. In 1997, a Hebrew translation by Rabbi
2105:
1397:
400:
lacked that divine support with which the
Israelite prophets were endowed. Had a trustworthy tradition that the world was created out of nothing been known to
2125:
129:
575:
The fourth essay opens with an analysis of the various names of God found in the Bible. According to Judah, all these names, with the exception of the
611:
The fifth and last essay is devoted to a criticism of the various philosophical systems known at the time of the author. Judah attacks by turns the
2017:
208:, along with other historical documents, are said to indicate a conversion of the Khazar nobility to Judaism. A minority of scholars, among them
543:, which, although sharing now the fate of the Jews, is to other languages what the Jews are to other nations and what Israel is to other lands.
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another? How can one forget a thing once thought of?" and many other questions of the kind. He shows himself especially severe against the
2115:
304:
from the Arabic original was published, which is now in its fourth edition (published in 2013). A 2009 English translation by Rabbi N.
1327:
1001:
239:
Given what has been generally regarded as its pronounced anti-philosophical tendencies, a direct line has been drawn, prominently by
285:, which passed through eleven printed editions (1st ed. Fano, 1506), another (albeit less successful) Hebrew rendering was made by
1218:
831:
Metaphor and
Imagination in Medieval Jewish Thought: Moses ibn Ezra, Judah Halevi, Moses Maimonides, and Shem Tov ibn Falaquera .
1238:
The Kuzari Book, Manuscript, Pharma-Italy, 14th
Century, translated by Yehuda Ibn Tibon, Ktiv - National Library Israel website.
595:
elucidated therein had been held by the patriarch before God revealed Himself to him. The essay concludes with examples of the
1088:
236:, it had a profound impact on the subsequent development of Judaism, and has remained central to Jewish religious tradition.
204:
The Kuzari takes place during a conversion of some Khazar nobility to Judaism. The historicity of this event is debated. The
1943:
420:
to the theory of "creatio ex nihilo," is not removed by attributing the existence of all mundane things to the action of
132:
2120:
638:, whose arguments on the creation of the world, on God and His unity, he terms dialectic exercises and mere phrases.
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933:
798:
777:
436:
Halevi now attempts to demonstrate the superiority of his religion, Judaism. The preservation of the Israelites in
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are God's messengers, and either they exist for a length of time, or they are created only for special purposes.
282:
147:
1525:
286:
216:
have challenged the document's claim to represent a real historical event. The scale of conversions within the
326:
After a short account of the incidents preceding the conversion of the king, and of his conversations with a
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found by successive generations, so religious training is based upon a set of traditions; in other words,
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1963:
1953:
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205:
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As mentioned above, six commentaries were printed in the fifteenth century, four of them known to us:
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305:
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1114:
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719:
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179:
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edition of the Kuzari. Although the rabbi in the Kuzari is not named, the cover makes reference to
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1983:
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1352:
907:
834:
495:
293:
49:
1212:'Judah Halevi's Kuzari in the Haskalah: The reinterpretration and Reimaging of a Medieval Work,'
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The remainder of the essay comprises dissertations on the following subjects: the excellence of
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42:
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at the beginning of the 13th century. Only portions of latter translation have survived.
693:- (literally, "witness for Israel"), by Rabbi Shlomo Ben Menachem. (This print is lost).
666:
The discussion concerning the soul and its faculties leads naturally to the question of
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811:" in: Proceedings of the American Academy for Jewish Research, XIII (1943), pp. 47-96.
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678:, and endeavors to reconcile it with the belief in God's providence and omniscience.
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350:, which seems to him incoherent; but the Jew replies that the existence of God, the
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643:
635:
470:
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250:
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136:
61:
36:
1160:
The Creation of Israeli Arabic: Security and Politics in Arabic Studies in Israel,
1216:
Renewing the Past, Reconfiguring Jewish Culture: From al-Andalus to the Haskalah,
954:
Pritsak, Omeljan (September 1978). "The Khazar Kingdom's Conversion to Judaism".
1968:
1958:
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1872:
1671:
1661:
1595:
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1475:
1291:
804:
623:
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445:
425:
424:; for the latter is only a link in the chain of causes having its origin in the
327:
301:
151:
150:, into Hebrew and other languages, and is regarded as one of the most important
265:
The ideas and style of the work played an important role in debates within the
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619:
591:," from which he quotes many passages, he hastens to add that the theories of
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In 1887, the text was published in its original Arabic for the first time by
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209:
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Study of Philosophical Circles in Spain and Provence, before the Expulsion.
539:, but to use them in their due place and proportion; the excellence of the
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Originally written in Arabic, prompted by Halevi's contact with a Spanish
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1862:
1817:
1731:
1706:
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1651:
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1017:
Brook, Kevin A. (2018). "Chapter 6: The Khazars' Conversion to Judaism".
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244:
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In the 20th century, several more commentaries were written, including:
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199:
175:
171:
1286:
994:
Encyclopedia of the Jewish Diaspora: Origins, Experiences, and Culture
563:, the very reading of which is dependent upon it, since there were no
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1827:
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and to the history of the development of the oral tradition, the
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The third essay is devoted to the refutation of the teachings of
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1641:
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The question of attributes being closely connected with that of
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453:
449:
396:, which is based upon science only. He holds that the wisdom of
167:
1309:
1111:
Prophecy: The History of an Idea in Medieval Jewish Philosophy,
651:
because of his possessing, in addition to the qualities of the
97:
Book of Refutation and Proof on Behalf of the Despised Religion
174:, who has invited the former to instruct him in the tenets of
930:
Maimonides in His World: Portrait of a Mediterranean Thinker,
699:- (literally, "the voice of Judah"), by Rabbi Yehuda Muskato.
1305:
1050:
in Jewish Social Studies 2013, volume 19, issue 3-4 pp.1–72
146:, it was then translated by numerous scholars, including
1136:
The Sephardic Legacy: Unique Features and Achievements ,
774:
The Kuzari and the shaping of Jewish identity, 1167–1900
1186:
Knowledge of God and the Development of Early Kabbalah,
1070:, July–December 2011, volume 170, issue 3–4 pp.429–441.
769:, Transl. Rabbi Avraham Davis. New York: Metsudah, 1986
392:, which in his view is based upon religious truth, and
162:"articles"), it takes the form of a dialogue between a
670:. Judah upholds the doctrine of free will against the
1085:
The Land of Israel: National Home Or Land of Destiny,
1021:(3rd ed.). Rowman & Littlefield Publishers.
407:
Still, relying upon tradition, the Jews believe in "
1997:
1936:
1785:
1634:
1533:
1406:
747:, 1998. 2nd Edition (revised) published Jerusalem:
440:and in the wilderness, the delivery to them of the
67:
57:
855:
853:
851:
243:, between it and the rise of the anti-rationalist
110:Kitâb al-ḥujja wa'l-dalîl fi naṣr al-dîn al-dhalîl
973:Golden, Peter B. (1983). "Khazaria and Judaism".
139:, completed in the Hebrew year 4900 (1139-40CE).
870:The Oxford Handbook of the Abrahamic Religions
1321:
996:. Vol. 3. ABC-CLIO. pp. 1097–1104.
864:. In Blidstein, Moshe; Silverstein, Adam J.;
741:The Kuzari: In Defense of the Despised Faith.
375:is an important factor in the development of
8:
473:, reward, and punishment are all implied in
346:The king expresses his astonishment at this
73:
30:
1273:by Hartwig Hirschfeld (1905) at Wikisource.
1328:
1314:
1306:
726:All the above commentaries are in Hebrew.
607:Fifth essay - Arguments against philosophy
492:Divine simplicity § In Jewish thought
178:in comparison with those of the other two
128:), is one of the most famous works of the
35:
29:
992:Shapira, Dan (2008). "Jews in Khazaria".
477:and are referred to in Jewish writings.
821:
220:(if, indeed, any occurred) is unknown.
106:كتاب الحجة والدليل في نصرة الدين الذليل
75:كتاب الحجة والدليل في نصرة الدين الذليل
2106:Jewish philosophical and ethical texts
739:. Translated by N. Daniel Korobkin as
886:10.1093/oxfordhb/9780199697762.013.35
7:
1089:Fairleigh Dickinson University Press
1066:doi = 10.2143/REJ.170.3.2141801 in
1064:Did the Khazars Convert to Judaism?,
1047:Did the Khazars Convert to Judaism?,
711:"The Kuzari - Commentary", by Rabbi
354:of the world, etc., being taught by
308:is in print by Feldheim Publishers.
121:
105:
74:
2126:12th-century Arabic-language books
862:"Abrahamic Experiments in History"
603:knowledge of the ancient Hebrews.
269:or Jewish Enlightenment movement.
25:
718:"The Explained Kuzari", by Rabbi
567:or accents in the original text.
496:Apophatic theology § Judaism
135:philosopher, physician, and poet
1524:
1219:University of Pennsylvania Press
629:He argues against the theory of
547:Third essay - the oral tradition
277:In addition to the 12th-century
1267:Resources on the Kuzari itself
1214:in Ross Brann, Adam Sutcliffe,
828:Dianna Lynn Roberts-Zauderer,
1:
1298:Kuzari Video Lessons (Hebrew)
860:Silverstein, Adam J. (2015).
795:History of the Jewish Khazars
1271:Complete English translation
1139:University of Scranton Press
975:Archivum Eurasiae Medii Aevi
807:. "The Law of Reason in the
767:Rearrangement of the Kuzari.
1277:Complete Hebrew translation
571:Fourth essay - Names of God
158:. Divided into five parts (
2147:
2116:Jewish medieval literature
1253:page 12. Language: Hebrew.
934:Princeton University Press
799:Princeton University Press
778:Cambridge University Press
489:
197:
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1522:
1343:
956:Harvard Ukrainian Studies
456:. His most pious son was
283:Judah ben Saul ibn Tibbon
148:Judah ben Saul ibn Tibbon
34:
682:Commentaries on the book
432:Superiority of his faith
287:Judah ben Isaac Cardinal
2014:Khazar ancestry claims
1279:based on that of Rabbi
1068:Revue des Études Juives
878:Oxford University Press
776:. Cambridge, New York:
1762:Semikarakorsk Fortress
486:Question of attributes
452:'s most pious son was
262:
261:edition of the Kuzari.
200:Khazars § Judaism
2005:Khazar Correspondence
537:faculties of the soul
253:
206:Khazar Correspondence
194:Historical foundation
112:), also known as the
1019:The Jews of Khazaria
27:Book by Judah Halevi
1398:Dnieper trade route
749:Feldheim Publishers
383:"Creatio ex Nihilo"
180:Abrahamic religions
68:Original title
31:
2121:Jewish apologetics
2062:Mandgelis Document
2045:Khazars in fiction
1984:Svetlana Pletnyova
1626:Yitzhak ha-Sangari
880:. pp. 43–51.
835:Palgrave Macmillan
646:. The movement of
398:Greek philosophers
367:is the sum of all
294:Hartwig Hirschfeld
263:
254:Cover of the 1660
114:Book of the Khazar
50:Yitzhak ha-Sangari
41:Cover of the 1880
2093:
2092:
1974:Alexander Harkavy
1944:Mikhail Artamonov
1393:Volga trade route
1300:Link not working.
1226:978-0-812-23742-9
1198:978-9-004-23427-7
1183:Jonathan Dauber,
1172:978-1-137-33737-5
1146:978-1-589-66205-6
1123:978-9-401-00820-4
1108:Howard Kreisel,
1097:978-0-838-63234-5
1028:978-1-5381-0342-5
942:978-0-691-15252-3
895:978-0-19-969776-2
843:978-3-030-29422-9
786:978-0-521-88533-1
757:978-1-58330-842-4
743:Northvale, N.J.:
409:creatio ex nihilo
224:Influence of the
156:Jewish philosophy
86:
85:
16:(Redirected from
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2072:Schechter Letter
2028:Crimean Karaites
1979:Thomas S. Noonan
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1363:Arab–Khazar wars
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1294:in Judeo-Arabic.
1281:Judah ibn Tibbon
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735:Yehuda ha-Levi.
722:, three volumes.
518:anthropomorphism
511:Bahya ibn Paquda
428:, which is God.
218:Khazar Khaganate
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1964:Peter B. Golden
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306:Daniel Korobkin
281:translation by
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241:Gershom Scholem
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126:Sefer ha-Kuzari
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43:Hebrew language
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1764:
1759:
1754:
1749:
1744:
1739:
1734:
1729:
1724:
1722:Saltovo-Mayaki
1719:
1714:
1709:
1704:
1699:
1694:
1689:
1684:
1679:
1674:
1669:
1664:
1659:
1654:
1649:
1644:
1638:
1636:
1632:
1631:
1629:
1628:
1623:
1618:
1613:
1608:
1603:
1598:
1593:
1588:
1583:
1578:
1576:John of Gothia
1573:
1568:
1563:
1558:
1553:
1548:
1543:
1537:
1535:
1531:
1530:
1523:
1521:
1519:
1518:
1513:
1508:
1503:
1498:
1493:
1488:
1483:
1478:
1473:
1468:
1463:
1458:
1453:
1448:
1443:
1438:
1433:
1428:
1423:
1418:
1412:
1410:
1404:
1403:
1401:
1400:
1395:
1390:
1385:
1380:
1375:
1370:
1365:
1360:
1355:
1350:
1344:
1341:
1340:
1335:
1333:
1332:
1325:
1318:
1310:
1304:
1303:
1302:
1301:
1295:
1289:
1284:
1274:
1263:
1262:External links
1260:
1257:
1256:
1249:Shwartz, Dov.
1241:
1230:
1203:
1176:
1150:
1127:
1101:
1072:
1052:
1042:Shaul Stampfer
1034:
1027:
1009:
1003:978-1851098736
1002:
984:
965:
946:
925:Sarah Stroumsa
917:
894:
847:
820:
819:
817:
814:
813:
812:
802:
788:
770:
760:
731:
728:
724:
723:
716:
701:
700:
694:
691:Edut LeYisrael
683:
680:
608:
605:
589:Sefer Yetẓirah
577:Tetragrammaton
572:
569:
548:
545:
527:, the land of
487:
484:
482:
479:
433:
430:
390:Jewish culture
384:
381:
323:
320:
318:
315:
313:
310:
274:
271:
256:Latin language
228:
222:
214:Shaul Stampfer
198:Main article:
195:
192:
133:Spanish Jewish
84:
83:
69:
65:
64:
59:
55:
54:
40:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
2143:
2132:
2131:Sifrei Kodesh
2129:
2127:
2124:
2122:
2119:
2117:
2114:
2112:
2109:
2107:
2104:
2103:
2101:
2086:
2083:
2082:
2079:
2073:
2070:
2068:
2065:
2063:
2060:
2058:
2057:Kievan Letter
2055:
2053:
2052:
2048:
2046:
2043:
2039:
2036:
2034:
2031:
2029:
2026:
2024:
2021:
2019:
2016:
2015:
2013:
2011:
2008:
2006:
2003:
2002:
2000:
1996:
1990:
1987:
1985:
1982:
1980:
1977:
1975:
1972:
1970:
1967:
1965:
1962:
1960:
1957:
1955:
1952:
1950:
1947:
1945:
1942:
1941:
1939:
1935:
1929:
1926:
1924:
1921:
1919:
1916:
1914:
1911:
1909:
1906:
1904:
1901:
1899:
1896:
1894:
1891:
1889:
1886:
1884:
1881:
1879:
1876:
1874:
1871:
1869:
1866:
1864:
1861:
1859:
1856:
1854:
1851:
1849:
1846:
1844:
1841:
1839:
1836:
1834:
1833:Crimean Goths
1831:
1829:
1826:
1824:
1823:Black Klobuks
1821:
1819:
1816:
1814:
1811:
1809:
1806:
1804:
1801:
1799:
1796:
1794:
1791:
1790:
1788:
1784:
1778:
1775:
1773:
1770:
1768:
1765:
1763:
1760:
1758:
1755:
1753:
1750:
1748:
1745:
1743:
1740:
1738:
1735:
1733:
1730:
1728:
1725:
1723:
1720:
1718:
1715:
1713:
1710:
1708:
1705:
1703:
1700:
1698:
1695:
1693:
1690:
1688:
1685:
1683:
1680:
1678:
1675:
1673:
1670:
1668:
1665:
1663:
1660:
1658:
1655:
1653:
1650:
1648:
1645:
1643:
1640:
1639:
1637:
1633:
1627:
1624:
1622:
1619:
1617:
1614:
1612:
1609:
1607:
1604:
1602:
1599:
1597:
1594:
1592:
1589:
1587:
1584:
1582:
1579:
1577:
1574:
1572:
1569:
1567:
1566:Hazer Tarkhan
1564:
1562:
1559:
1557:
1554:
1552:
1549:
1547:
1544:
1542:
1539:
1538:
1536:
1534:Other figures
1532:
1527:
1517:
1514:
1512:
1509:
1507:
1504:
1502:
1499:
1497:
1494:
1492:
1489:
1487:
1484:
1482:
1479:
1477:
1474:
1472:
1469:
1467:
1464:
1462:
1459:
1457:
1454:
1452:
1449:
1447:
1444:
1442:
1439:
1437:
1434:
1432:
1429:
1427:
1424:
1422:
1419:
1417:
1414:
1413:
1411:
1409:
1408:Khazar rulers
1405:
1399:
1396:
1394:
1391:
1389:
1386:
1384:
1381:
1379:
1378:Pax Khazarica
1376:
1374:
1371:
1369:
1366:
1364:
1361:
1359:
1356:
1354:
1351:
1349:
1346:
1345:
1342:
1338:
1331:
1326:
1324:
1319:
1317:
1312:
1311:
1308:
1299:
1296:
1293:
1290:
1288:
1285:
1282:
1278:
1275:
1272:
1269:
1268:
1266:
1265:
1261:
1254:
1252:
1245:
1242:
1239:
1234:
1231:
1227:
1223:
1220:
1217:
1213:
1207:
1204:
1199:
1195:
1191:
1188:
1187:
1180:
1177:
1173:
1169:
1165:
1162:
1161:
1154:
1151:
1147:
1143:
1140:
1137:
1131:
1128:
1124:
1120:
1116:
1113:
1112:
1105:
1102:
1098:
1094:
1090:
1087:
1086:
1081:
1076:
1073:
1069:
1065:
1061:
1056:
1053:
1049:
1048:
1043:
1038:
1035:
1030:
1024:
1020:
1013:
1010:
1005:
999:
995:
988:
985:
980:
976:
969:
966:
962:(2): 261–281.
961:
957:
950:
947:
943:
939:
935:
932:
931:
926:
921:
918:
913:
909:
905:
901:
897:
891:
887:
883:
879:
875:
871:
867:
863:
856:
854:
852:
848:
844:
840:
836:
833:
832:
825:
822:
815:
810:
806:
803:
800:
797:. Princeton:
796:
792:
789:
787:
783:
779:
775:
771:
768:
764:
761:
758:
754:
750:
746:
745:Jason Aronson
742:
738:
734:
733:
729:
727:
721:
717:
714:
713:Shlomo Aviner
710:
709:
708:
705:
698:
695:
692:
689:
688:
687:
681:
679:
677:
673:
669:
664:
662:
658:
654:
649:
645:
639:
637:
632:
627:
625:
621:
617:
614:
606:
604:
602:
598:
594:
590:
584:
582:
578:
570:
568:
566:
562:
558:
554:
546:
544:
542:
538:
534:
530:
526:
521:
519:
514:
512:
508:
501:
497:
493:
485:
480:
478:
476:
472:
468:
463:
459:
455:
451:
447:
443:
439:
431:
429:
427:
423:
419:
418:Neoplatonists
414:
410:
405:
403:
399:
395:
394:Greek culture
391:
382:
380:
379:and science.
378:
377:human culture
374:
370:
366:
361:
357:
353:
349:
344:
342:
337:
333:
329:
321:
316:
311:
309:
307:
303:
299:
298:Modern Hebrew
295:
290:
288:
284:
280:
272:
270:
268:
260:
257:
252:
248:
246:
242:
237:
235:
227:
223:
221:
219:
215:
211:
207:
201:
193:
191:
189:
185:
181:
177:
173:
169:
165:
161:
157:
153:
149:
145:
140:
138:
134:
131:
127:
119:
115:
111:
103:
99:
98:
94:, full title
93:
92:
82:
70:
66:
63:
60:
56:
51:
47:
44:
38:
33:
19:
2050:
2049:
1677:Golden Hills
1541:Alp Iluetuer
1250:
1244:
1233:
1215:
1210:Adam Shear,
1206:
1185:
1179:
1159:
1153:
1135:
1130:
1110:
1104:
1084:
1075:
1063:
1055:
1046:
1037:
1018:
1012:
993:
987:
978:
974:
968:
959:
955:
949:
929:
920:
869:
830:
824:
808:
794:
791:D. M. Dunlop
773:
772:Adam Shear.
766:
740:
736:
730:Bibliography
725:
706:
702:
696:
690:
685:
665:
640:
636:Motekallamin
628:
613:Aristotelian
610:
597:astronomical
585:
574:
550:
522:
515:
503:
481:Second essay
471:resurrection
435:
406:
386:
345:
325:
322:Introduction
291:
276:
273:Translations
264:
238:
230:
225:
203:
184:Christianity
159:
141:
137:Judah Halevi
125:
113:
109:
96:
95:
90:
89:
87:
71:
62:Judah Halevi
1969:Lev Gumilev
1959:Norman Golb
1954:D.M. Dunlop
1786:Tributaries
1662:Chersonesus
1596:Ras Tarkhan
1546:Alp Tarkhan
1476:Manasseh II
1148:·2010 p.184
805:Leo Strauss
720:David Cohen
648:the spheres
624:metaphysics
507:Saadia Gaon
446:Mount Sinai
426:First Cause
328:philosopher
317:First essay
302:Yosef Qafih
80:(in Arabic)
2100:Categories
2033:Subbotniks
1878:Laz people
1843:East Slavs
1793:Abkhazians
1777:Tamatarkha
1747:Samosdelka
1611:Sviatoslav
1456:Manasseh I
1383:Radhanites
981:: 127–156.
904:2014960132
816:References
697:Kol Yehuda
672:Epicureans
620:psychology
533:asceticism
490:See also:
458:Arpachshad
341:Israelites
247:movement.
234:Maimonides
122:ספר הכוזרי
2018:Ashkenazi
1908:Pechenegs
1808:Baranjars
1551:Balgitzin
1436:Zachariah
1373:Meshchera
1348:Byzantium
1174:pp.14-15.
1060:Moshe Gil
912:170623059
751:, 2009. (
676:Fatalists
668:free will
657:vegetable
631:Aristotle
616:cosmology
475:Scripture
444:(law) on
402:Aristotle
332:Christian
210:Moshe Gil
160:ma'amarim
2085:Category
2067:Red Jews
2023:Cossacks
1937:Scholars
1893:Mordvins
1863:Kipchaks
1818:Bashkirs
1732:Sambalut
1727:Samandar
1707:Khazaran
1672:Güsliyev
1667:Dagestan
1652:Balanjar
1616:Theodora
1586:Papatzys
1501:Aaron II
1496:Benjamin
1461:Hanukkah
1451:Hezekiah
1368:Kipchaks
1358:Abbasids
1353:Bulgaria
1337:Khazaria
1228:pp.71-91
1164:Springer
1115:Springer
868:(eds.).
674:and the
529:prophecy
500:Tzimtzum
411:" which
356:religion
352:creation
348:exordium
334:, and a
312:Contents
267:Haskalah
245:Kabbalah
166:and the
130:medieval
2111:Khazars
1923:Uralics
1903:Onogurs
1888:Magyars
1883:Lezgins
1873:Kassogs
1813:Barsils
1803:Arsiyah
1742:Samiran
1717:Levedia
1692:Kazarki
1621:Tzitzak
1606:Sfengus
1561:Bulchan
1491:Menahem
1486:Aaron I
1471:Zebulun
1446:Obadiah
1431:Parsbit
801:, 1954.
780:, 2008
653:mineral
601:medical
593:Abraham
553:Karaism
462:Abraham
373:history
365:science
360:ethical
259:Buxtorf
176:Judaism
172:Khazars
170:of the
144:Karaite
2051:Kuzari
1998:Legacy
1913:Sabirs
1868:Kumyks
1858:Kabars
1853:Juhuri
1838:Cumans
1828:Burtas
1757:Sarkel
1752:Saqsin
1737:Sambat
1712:Khumar
1687:Kavkaz
1635:Places
1601:Serach
1591:Pesakh
1581:Leo IV
1556:Barjik
1516:George
1506:Joseph
1224:
1196:
1170:
1144:
1121:
1095:
1025:
1000:
940:
910:
902:
892:
874:Oxford
841:
837:2019
809:Kuzari
784:
755:
737:Kuzari
661:animal
659:, and
622:, and
581:Angels
565:vowels
557:Talmud
525:Israel
498:, and
422:nature
413:theory
336:Muslim
279:Hebrew
226:Kuzari
118:Hebrew
102:Arabic
91:Kuzari
58:Author
46:Warsaw
18:Cuzari
1918:Sarir
1898:Oghuz
1798:Alans
1772:Taman
1767:Sudak
1702:Kerem
1697:Kerch
1682:Kaffa
1511:David
1466:Isaac
1441:Bulan
1426:Bihar
1421:Busir
1416:Irbis
1192:2012
1190:BRILL
1166:2014
1125:p.95.
1117:2012
1099:p.71.
1091:1985
936:2011
908:S2CID
845:p.73.
561:Bible
460:etc.
442:Torah
438:Egypt
369:truth
188:Islam
164:rabbi
1848:Huns
1647:Azaq
1642:Atil
1571:HLGW
1481:Nisi
1388:Rus'
1222:ISBN
1194:ISBN
1168:ISBN
1142:ISBN
1119:ISBN
1093:ISBN
1023:ISBN
998:ISBN
944:p.40
938:ISBN
900:LCCN
890:ISBN
839:ISBN
782:ISBN
753:ISBN
599:and
509:and
467:soul
454:Shem
450:Noah
330:, a
212:and
186:and
168:king
88:The
1657:Bar
882:doi
154:of
2102::
1082:,
1062:,
977:.
958:.
927:,
906:.
898:.
888:.
876::
872:.
850:^
793:.
765:.
655:,
618:,
494:,
469:,
343:.
190:.
182::
124::
120::
108::
104::
1329:e
1322:t
1315:v
1283:.
1044:,
1031:.
1006:.
979:3
960:3
914:.
884::
759:)
587:"
116:(
100:(
52:.
20:)
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