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"All can agree that the achievement of Moses Maimonides (d. 1204) set the standard for subsequent works of "Jewish philosophy". But just what were the contours of philosophical-scientific inquiry that Maimonides replaced? A fairly large array of diverse texts have been studied, but no comprehensive picture has yet emerged. The newly discovered Hebrew dialogue published here has points of contact of various depth with most of the major works of pre-Maimonidean thought. It shares as well influences from without, especially from the Islamic kalam. The dialogue thus presents, in an engaging literary form, a clear and detailed snapshot of pre-Maimonidean philosophy and science"--
Jewish philosophy --- Wills, Ethical --- Tibon, Yehudah ibn, --- Influence.
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An astonishing revision of the prevailing critical analysis of the poetry of Yehuda Amichai, based on newly discovered materials
Poets, Israeli --- Israeli poets --- Amichai, Yehuda --- Amichai, Yehuda. --- Amihai, Yehuda --- ʻAmiḥai, Yehudah --- Foifer, Yehudah --- Amikhaĭ, Ieguda --- Amichay, Yehuda --- Amichay, Jehuda --- Amijai, Yehuda --- Amijai, Iehuda --- Pfeuffer, Ludwig --- Pfeuffer, Yehudah --- עמיחי, יהודה --- עמיחי, יהודה־־ביקורת ופרוש --- Criticism and interpretation.
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Piyutim. --- Cairo Genizah. --- Yehudah, --- Hymnes hébraïques --- Manuscrits de la génizah du caire --- Piyyutim
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"Beginning in 1172, Judah ibn Tibbon, who was called the father of Hebrew translators, wrote a letter to his son that was full of personal and professional guidance. The detailed letter, described as an ethical will, was revised through the years and offered a vivid picture of intellectual life among Andalusi elites exiled in the south of France after 1148. S. J. Pearce sets this letter into broader context and reads it as a document of literary practice and intellectual values. She reveals how ibn Tibbon, as a translator of philosophical and religious texts, explains how his son should make his way in the family business and how to operate, textually, within Arabic literary models even when writing for a non-Arabic audience. While the letter is also full of personal criticism and admonitions, Pearce shows Ibn Tibbon making a powerful argument in favor of the continuation of Arabic as a prestige language for Andalusi Jewish readers and writers, even in exile outside of the Islamic world"--
Wills, Ethical. --- Hebrew literature, Medieval --- Ethical wills --- Jewish ethics --- Arabic influences. --- Tibon, Yehudah ibn,
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Fortification --- Judea (Region) --- Antiquities --- Fortification, Primitive --- Forts --- Military engineering --- Siege warfare --- Erets Yehudah (Region) --- Ereẓ Yehudah (Region) --- Judah, Land of (Region) --- Land of Judah (Region) --- Yahūdhā (Region) --- Yehuda (Region) --- Antiquities. --- Fortification - Judaea (Region) --- Judea (Region) - Antiquities
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'The Full Severity of Compassion' is both a modular retrospective of Yehuda Amichai's poetric project and a reassessment - by attending closely to the theory embedded in the poetry - of major issues in contemporary literary studies, from the politics of form to radical allusion, and from metaphor to translation.
Israeli poetry --- Jewish poetry --- Jewish literature --- Hebrew poetry, Modern --- Israeli poetry (Hebrew) --- Israeli literature --- History and criticism. --- Amichai, Yehuda --- Amihai, Yehuda --- ʻAmiḥai, Yehudah --- Foifer, Yehudah --- Amikhaĭ, Ieguda --- Amichay, Yehuda --- Amichay, Jehuda --- Amijai, Yehuda --- Amijai, Iehuda --- Pfeuffer, Ludwig --- Pfeuffer, Yehudah --- עמיחי, יהודה --- עמיחי, יהודה־־ביקורת ופרוש --- Criticism and interpretation.
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This study focuses on the earliest period of creativity in the life of Judah Halevi (1075-1141), the greatest Hebrew poet since biblical times, and offers a portrait of a unique circle of Hebrew poets centering on the Muslim city-kingdom of Granada.
Judah, --- Abū al-Ḥasan, --- Abul-Hassan, --- Galevi, --- Giuda Levita, --- Halevi, Jehuda, --- Halevi, Judah, --- Haleṿi, Yehudah, --- Halevy, Yehuda, --- Halewy, Yehudah, --- Hallevi, Juda, --- Hallevi, Judah, --- Ieguda, Galevi, --- Jehuda, --- Jehudah, Hallevi, --- Leṿi, Yehudah ha-, --- Levita, Giuda, --- Rihal, --- Yehudá, --- Yehuda Halevi, --- Yĕhudah Abū-l-Hasān ben Šĕmuʼel, --- Yehudah, ha-Leṿi, --- Yĕhūdāh, ha-Lēwī, --- Yehudah Halewy, --- Иегуда, --- ריה״ל --- הלוי, יהודה --- הלוי, יהודה, --- יהודה בן שאול, --- יהודה בן שמואל הלוי --- יהודה בן שמואל, --- יהודה, --- יהודה הלוי --- יהודה, הלוי --- יהודה הלוי, --- יהודה --- יהודה, הלוי, --- יהודיה, --- Criticism and interpretation. --- Languages & Literatures --- Middle Eastern Languages & Literatures
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Parmi les figures célèbres de l’Evangile, Judas continue d’incarner le mal, la traitrise et la cupidité. Mais sur quels versets se fonde une telle vision du personnage, et pourquoi cette lecture ? Anne Soupa reprend point par point ce dossier instruit à charge par la tradition chrétienne, et manipulé pour alimenter vingt siècles de haine anti-juive. Si Judas a bien fait entrer Jésus dans le temps du malheur, il a aussi son « côté soleil ». Lui, l’un des Douze apôtres, il a suivi son Maître depuis le début de sa vie publique, il l’a aimé, il a participé à son dernier repas et a eu les pieds lavés par lui. Selon les évangélistes, il l’a « livré » et non « trahi ». Alors pourquoi cette diabolisation ? Ne vise-t-elle pas à faire de lui le bouc émissaire qui libère les disciples de la culpabilité d’avoir abandonné Jésus ? En somme, Judas était le coupable idéal…
Judas Iscariot. --- Judas Iscariote --- Yehudah ish-Ḳeriyot --- Giuda Iscariota --- Yahūdhā al-Iskhariyūṭī --- Judas Iskariot --- Iuda Iskariot --- Judasz Iskariota
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