Nahmanides - Nahmanides Nahmanides is the common name for Moshe ben Nahman Gerondi; he was a Spanish Jewish rabbi, philosopher, Kabbalist and biblical commentator. Nahmanides was born at Gerona (hence his name "Gerondi") in 1194, and died in the land of Israel about 1270. He was the grandson of Isaac ben Reuben of Barcelona and cousin of Jonah Gerondi; his brother was Benveniste da Porta, the bailie of Barcelona. Among his teachers in Talmud were Judah ben Yakkar and Meïr ben Nathan of Trinquetaille, and he is said to have been instructed in Kabbalah by his countryman Azriel. Besides rabbinics, Nahmanides studied medicine, which later he practised as a means of livelihood; he also acquired an extensive knowledge of philosophy. He was not far beyond the age of.
Jewish principles of faith - None of them had a character analogous to that given in the Church to its three great formulas (the so-called Apostles' Creed, the Nicene or Constantopolitan, and the Athanasian), or even to the Kalimat As-Shahadat of the Muslims. None of the many summaries from the pens of Jewish philosophers and rabbis has been invested with similar importance. Gaining converts Originally nationality and religion were the same. Birth, not profession, admitted a person to a religio-national fellowship. As long as internal dissension or external attack did not necessitate for purposes of defense the formulation of specific doctrines, the thought of fixing the contents of the religious consciousness did not insinuate itself into the mind of even the most faithful. Missionary or proselytizing religions are driven to the definite declaration of their teachings..
Islam and Judaism - so much, Bahya, in his work on ethics, "Hovot ha-Levavot," written in Arabic under the title of "Kitab al-Hidayat fi faraidh al Kulub" (The Duties of the Heart), is of the same opinion as the Motazilites, that the attributes by which one attempts to describe God should be taken in a negative sense, as excluding the opposite attributes. With reference to Gabirol, a positive opinion can not be given on this point, as his "Fons Vitæ" does not deal with the question; but there is reason to believe that he felt the influence of the Asharites, who admitted attributes. In fact, in his poetical philosophy, entitled "Keter Malkut" (The Crown of Royalty), Gabirol uses numerous attributes in describing God.By way of a general statement, one may say that the Neoplatonic philosophy.
Yemenite Jews - Baladi, the Shami and the Darde'i. The liturgy of Baladim Jews developed were developed by a rabbi known as the Maharitz. He attempted to break the deadlock between the followers of Rabbi Moses ben Maimon (Maimonides) and the followers of the mystic, Isaac Luria. Darde'im are followers of Maimonides who did not accept the Maharitz's compromise. They reject the Zohar, a famous book of esoteric Jewish mysticism. In terms of liturgy and of interpreting Jewish law Shamim Yemenite Jews are similar to Sephardic Jews, though on some issues they reject the later European codes of Jewish law, and instead follow the earlier decisions of Maimonides. Form of Hebrew There are two main pronunciations of Yemenite Hebrew, considered by many to be the most accurate form of Hebrew. In the Yemenite dialiect,.
Yosef Karo - Juives," xviii. 133-136). In the East, Karo's authority was, if possible, even greater. His name heads the decree of excommunication directed against Daud, Joseph Nasi's agent; and it was Karo who condemned Dei Rossi's "Me'or 'Enayim" to be burned. Karo's death, therefore, caused general mourning; and several funeral orations delivered on that occasion have been preserved (Moses Albelda, "Darash Mosheh"; Samuel Katzenellenbogen, "Derashot"), as well as some elegies. Karo published during his lifetime: "Bet Yosef" (House of Joseph); The Shulkhan Arukh; The "Kesef Mishneh" (Double Money), Venice, 1574-75. After his death there appeared: "Bedeḳ ha-Bayit" (Repairing of the House), supplements and corrections to "Bet Yosef," Salonica, 1605; "Kelale ha-Talmud" (Methodology of the Talmud), ib., 1598; "Abḳat Rokel" (Powder of the Merchant), Responsa, ib. 1791; Responsa, ib. 1597; "Maggid Mesharim" (Who Preaches.
1270 - is crowned king of Hungary Births William Wallace, Scottish patriot Immanuel the Roman, Italian-Jewish scholar and poet Ramon Muntaner, Catalan soldier and author Roger Bigod, 5th Earl of Norfolk Andrea Pisano, Italian sculptor and architect Marsilius of Padua, Italian scholar Michael of Cesena, Franciscan theologian Deaths Louis IX, King of France, saint, and Crusader Boniface of Savoy, nobleman and Archbishop of Canterbury Nahmanides, Jewish rabbi, philosopher, and Kabbalist Monarchs/Presidents Aragon - James I King of Aragon and count of Barcelona (reigned from 1213 to 1276).
Talmud - study was the development of Kabbalah (Jewish esoteric mysticism), which in its modern form arose in the thirteenth century. During the decline of intellectual life among the Jews which began in the sixteenth century, the Talmud was regarded almost as the supreme authority by the majority of them; and in the same century eastern Europe, especially Poland, became the seat of its study. Even the Bible was relegated to a secondary place, and the Jewish schools devoted themselves almost exclusively to the Talmud; so that "study" became synonymous with "study of the Talmud." A reaction against the supremacy of the Talmud came with the appearance of Moses Mendelssohn and the intellectual regeneration of Judaism through its contact with the gentile culture of the eighteenth century, the results of this struggle being.
Sefer Yetzirah - engraved . . . ," these paths being then explained as the ten Sefirot and the twenty-two letters. While the Sefirot are expressly designated as "abstracts" (), it is said of the letters: "Twenty-two letters: He drew them, hewed them, combined them, weighed them, interchanged them, and through them produced the whole creation and everything that is destined to come into being" (ii. 2). The basal theory of the letters apparently regards them neither as independent substances nor yet as mere forms, so that they are, as it were, the connecting-link between essence and form. They are designated, therefore, as the instruments by which the real world, which consists of essence and form, was produced from the Sefirot, which are merely formless essences. Syzygies. In addition to the doctrine of the.
Shulkhan Arukh - of rabbinic literature, but also very remarkable powers of critical investigation. He shows no disposition to accept blindly the opinions of the ancient authorities, notwithstanding his great respect for them. In the introduction to his monumental compilation, Caro clearly states the necessity of and his reasons for undertaking such a work. The expulsion of the Jews from the Pyrenean peninsula and the invention of printing endangered the stability of religious observances on their legal and ritual sides. In Spain and Portugal questions were generally decided by the "customs of the country"; the different districts had their standard authorities to which they appealed in doubtful cases. The most prominent of these were Maimonides, Nahmanides, and Asher ben Jehiel. When the Spanish-Portuguese exiles came to the various communities in the East and West,.
Siddur - be formally fixed. By the middle-ages the texts of the prayers were nearly fixed, and in the form that they are still used today. A separate article on the Amidah exists. Readings from the Torah (five books of Moses) and the Prophets form part of the prayer services. To this framework were fitted, from time to time, various prayers, and, for festivals especially, numerous hymns. The earliest existing codification of the prayerbook is the Siddur (order) drawn up by Amram Gaon of Sura about 850. Half a century later the famous Gaon Saadiah Gaon, also of Sura, issued his Siddur, in which the rubrical matter is in Arabic. Different Jewish rites There are differences between the Sephardic (Spanish), Ashkenazic (German-Polish), Roman (Greek and South Italian) liturgies. The Mahzor of each rite.
Rabbi - Orthodox Jewish seminaries. The rabbinical seminaries of these movements hold that one must first earn a bachelor's degree before entering the rabbinate. In addition studies are mandated in pastoral care and psychology, the historical development of Judaism; and academic biblical criticism. Emphasis is placed not on Jewish law, but rather on sociology, cultural studies, and modern Jewish philosophy. Orthodox Judaism generally rejects the validity of all non-Orthodox rabbis; some within the liberal wing of Modern Orthodoxy are willing to accept that non-Orthodox rabbis have some legitimacy, although to what extent is still being argued. All major branches of non-Orthodox forms of Judaism generally accept the legitimacy of each other's rabbis, as well as accept the legitimacy of Orthodox rabbis. There are several possibilities for receiving rabbinic ordination in addition to seminaries.
Rabbinic literature - commentaries on the Bible, such as those by Rashi and Abraham ibn Ezra. The commentaries on the Talmud, such as those by Rashi. The legal codes, such as the Tur, the Shulkhan Arukh, etc. The responsa literature. Kabbalistic works Philosophical works by Saadia Gaon, Maimonides, Gersonides, Nahmanides, Abraham ibn Ezra, and others Ethical works produced by the classical rabbis, such as Bahya ibn Paquda, the Mussar Movement, or modern authors. Hasidic works Bibliography "Back to the Sources: Reading the Classic Jewish Texts", Barry W. Holtz, Summit Books. "Introduction to Rabbinic Literature" Jacob Neusner, Anchor Bible Reference Library/Doubleday "Introduction to the Talmud and Midrash", H. L. Strack and G. Stemberger, Fortress Press Shemuel Safrai and Peter J. Tomsan "The Literature of the Sages: Oral Torah, Halakha, Mishna, Tosefta, Talmud, External Tractates" Fortress,.
Obadiah ben Jacob Sforno - at Bologna it would appear that Obadiah was in poor circumstances. Finally he settled at Bologna, where he founded a yeshiva (school of advanced Jewish studies) which he conducted until his death. Obadiah was an indefatigable writer, chiefly in the field of Biblical exegesis. The characteristic features of his exegetical work are respect for the literal meaning of the text and a reluctance to entertain mystical interpretations. He possessed excellent judgment in the selection of explanations from the earlier exegetes, as Rashi, Abraham ibn Ezra, the Rashbam, and Nahmanides, and he very often gives original interpretations which betray an extensive philological knowledge. He wrote the following commentaries: on the Pentateuch (Venice, 1567); on Canticles and Ecclesiastes, that on the latter being dedicated to King Henry II. of France; on the Psalms.
Meforshim - France Maimonides (Moshe ben Maimon) The Malbim, Meir Lob ben Jehiel Michael Gersonides David ben Joseph Kimhi, the Radak, 13th century France Nahmanides (Moshe ben Nahman) Joseph ben Isaac, the Bekhor Shor, 12th century France Nissim be Reuben Gerondi, the RaN, 14th century Spain Issac ben Judah Abravanel (1437-1508) Obadiah ben Jacob Sforno, 16th century Italy The Vilna Gaon, Rabbi Eliyahu of Vilna, 18th century Lithuania Classic Talmud commentaries have been written by Rashi. After Rashi the Tosafors were written, which was an omnibus commentary on the Talmud by the disciplies and descendants of Rashi; this commentary was based on discussions done in the rabbinic academies of Germany and France. Modern Torah commentaries which have received wide acclaim in the Jewish community include: The Sefat Emet (Lips of Truth), Yehudah Aryeh.
