C 1190 Tranlator (1 results)
More imagesSefer ha-Kuzari [Kuzari Cosri] divrey hakhakham hakhaver Rabbi Yitzhak Sangari Z.L. asher kidesh shem shamayim bevikukho hayashar. khibro bilshon aravi hakhakham hagadol Rabbi Yehuda HaLevi sfaradi Z.L. ve'e'etiko lileshoneynu hakdosha Hakhakham Rabbi Yehuda Even Tibon meRamon Sefarad bemigdal Lunel . . . im perush OTZAR NEKHMAD mehagaon moreynu harav Israel HaLevi. . . COSRI
Judah ha-Levi, active 12th century; Tibon, Yehudah ibn (c. 1120 - c. 1190) tranlator; Zamosc, Israel ben Moses c. 1700-1772.
Language: Hebrew
Published by Josef Schlesinger's Buchhandlung, Pressburg, 1860
Seller: Meir Turner, New York, NY, U.S.A.Meir Turner
Contact seller5-star sellerunbound. Condition: Good. No Jacket. In Hebrew. [5], 140, 72 [of 75] leaves. Newly bound. Lacks last 3 leaves. With old repair to damaged title page. Vinograd Pressburg 144. With round purple ink rubber stamp impressions of a defunct library: "Home of the Daughters of Israel 1260 5th Avenue, N.Y.", which was its location from 19…25 to 1972 when it moved out of the city and changed its name. The Kuzari, whose full title is The Book of Refutation and Proof in Support of the Abased Religion, also known as the Book of the Kuzari, is one of the most famous works of the medieval Spanish Jewish philosopher and poet Judah Halevi, completed around 1140. It is regarded as one the most important apologetic works of Jewish philosophy. Divided into five parts ("ma'amarim"-articles), it takes the form of a dialogue between a rabbi and a pagan. The pagan is then mythologized as the king of the Khazars who has invited the rabbi to instruct him in the tenets of Judaism. Originally written in Arabic, the book was translated by numerous scholars, including Judah ben Saul ibn Tibbon, into Hebrew and other languages. The question of whether Halevi's work had any historical basis regarding the Khazars' conversion to Judaism is controversial among scholars. Although the rabbi in the Kuzari is not named, the cover makes reference to Yitzhak ha-Sangari. After a short account of the incidents preceding the conversion of the king, and of his conversations with a philosopher, a Christian, and a Muslim 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 Israelites. The king expresses his astonishment at this exordium, which seems to him incoherent; but the Jew replies that the existence of God, the creation of the world, etc., being taught by religion, 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 ethical 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 science is the sum of all truth found by successive generations, so religious training is based upon a set of traditions; in other words, history is an important factor in the development of human culture and science. "Creatio ex Nihilo" 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 Jewish culture, which in his view is based upon religious truth, and Greek culture, which is based upon science only. He holds that the wisdom of Greek philosophers 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 Aristotle, 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. Still, relying upon tradition, the Jews believe in "creatio ex nihilo," which theory can be sustained by as powerful arguments as those advanced in favor of the belief in the eternity of matter. . .
