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Hundreds of years before the Inquisition, the Almohade invasion of Spain wiped out many of the Spanish Jewish communities in Muslim Andalusia ending the Golden Age of Spanish Jewry. Thousands of Jews fled north to Christian Spain, where they had to live among Karaite Jews very different from themselves. Philosopher Abraham ibn Daud responded to this upheaval by writing The Book of Tradition, known as Sefer ha-Qabbalah. This epice on Jewish history from ancient times to the 12th century eulogized Spanish Jewry and reminded readers of a once-thriving culture. In JPS's edition of this classic work, first puhlished in 1967, renowned scholar Gerson D. Cohen presents his translation of ibn Daud's entire text, as well as commentary and an extensive introduction that masterfully provides context for the reader.
Written by Abraham ibn Daud of Toledo (c. 1110-1180), Dorot ‘Olam (Generations of the Ages) is one of the most influential and innovative historical works of medieval Hebrew literature. In four sections, three of which are edited and translated in this volume for the first time, Dorot ‘Olam asserts the superiority of rabbinic Judaism and stresses the central role of Iberia for the Jewish past, present, and future. Combining Jewish and Christian sources in new ways, Ibn Daud presents a compelling vision of the past and formulates political ideas that stress the importance of consensus-driven leadership under rabbinic guidance. This edition demonstrates how Dorot ‘Olam was received by Jewish and Christian readers who embraced the book in Hebrew, Latin, and two English and German translations.
In A Historian in Exile, Jeremy Cohen shows how Solomon ibn Verga's Shevet Yehudah bridges the divide between the medieval and early modern periods, reflecting a contemporary consciousness that a new order had begun to replace the old.
Vol. 4 covers the late Roman period to the rise of Islam. Focuses especially on the growth and development of rabbinic Judaism and of the major classical rabbinic sources such as the Mishnah, Jerusalem Talmud, Babylonian Talmud and various Midrashic collections.
This spiritual guide to the self is a handbook of tazkiyah or 'self-purification'. Not only does it illustrate the maladies of the human spiritual condition, it recognises the struggles and insecurities we all succumb to from time to time, and offers up the remedies too. The antidotes to our ailments are drawn from Qur'anic verses and authenticate ahadith (Prophetic sayings), inspiring mindfulness of the Almighty Cherisher (SWT) and His Beloved Prophet (PBUH). This guidebook, drawing on the 11th and 12th Century works of the 'Proof of Islam' and the wondrous sage, Imam Abu Hamid Al-Ghazali can be applied to our busy lives in the modern, hi-tech era, and will prove accessible to people of all ages, all denominations: believers and non-believers alike.
This study presents a thematic investigation of Ibn Daud's philosophical treatise ha-Emunah ha-Ramah [The Exalted Faith]. It examines the question whether current interpretation is correct in assuming that the thesis is primarily concerned with working out a synthesis between philosophy and religion, or whether, as Ibn Daud indicates at te beginning of the book, it is basically concerned with the problem of free will. In order to answer this question the author examines the structure of Ibn Daud's philosophical work by analysing its topics and their interrelation, and by paying attention to Ibn Daud's use of Biblical verses. Furthermore the study focuses on the Jewish and Islamic sources on which Ibn Daud drew, as well as the way in which he incorporated the philosophy of the Islamic Aristotelians al-Farabi and Ibn Sina into his own thought.
Jacob and Esau is a profound new account of two millennia of Jewish European history that, for the first time, integrates the cosmopolitan narrative of the Jewish diaspora with that of traditional Jews and Jewish culture. Malachi Haim Hacohen uses the biblical story of the rival twins, Jacob and Esau, and its subsequent retelling by Christians and Jews throughout the ages as a lens through which to illuminate changing Jewish-Christian relations and the opening and closing of opportunities for Jewish life in Europe. Jacob and Esau tells a new history of a people accustomed for over two-and-a-half millennia to forming relationships, real and imagined, with successive empires but eagerly adapting, in modernity, to the nation-state, and experimenting with both assimilation and Jewish nationalism. In rewriting this history via Jacob and Esau, the book charts two divergent but intersecting Jewish histories that together represent the plurality of Jewish European cultures.
Notions of history and the past contained in literature of the Karaite Jewish sect offer in­sight into the relationship of Karaism to mainstream rabbinic Judaism and to Islam and Christianity. Karaite Juda­ism and Histori­cal Understanding describes how a minority sectarian religious community constructs and uses historical ideology. It investigates the proportioning of historical ideology to law and doctrine and the influence of historical setting on religious writings about the past. Fred Astren discusses modes of repre­senting the past, especially in Jewish culture, and then poses questions about the past in sectarian--particularly Judaic sectarian--contexts. He contrasts early Karaite scriptur­alism with the litera­ture of rabbinic Judaism, which, embodying histori­cal views that carry a moralistic burden, draws upon the chain of tradition to suppose a generation-to-genera­tion trans­mission of divine knowl­edge and authority. The center of Karaism shifted to the Byzantine-Turkish world during the twelfth through sixteenth centuries, when a new historical outlook unoblivious of the past accommodated legal developments in­fluenced by rabbinic thought. Reconstructing Karaite historical expression from both published works and previously unexamined manuscripts, Astren shows that Karaites relied on rabbinic litera­ture to extract and compile his­torical data for their own readings of Jewish history. During the seventeenth and eighteenth centuries, Karaite scholars in Poland and Lithuania collated and harmonized historical materials inherited from their Middle Eastern predecessors. Astren portrays the way that Karaites, with some influence from Jewish Re­naissance historiography and impelled by features of Protestant-Catholic discourse, prepared complete literary historical works that maintained their Jewishness while offering a Karaite reading of Jewish history.
Tanḥum b. Joseph ha-Yerushalmi (d. 1291, Fusṭāṭ, Egypt) was a rigorous linguist and philologist, philosopher and mystic, and a biblical exegete of singular breadth. As well as providing us with an insight into the inner world of a profound and original thinker, his oeuvre sheds light on a Jewish historical and cultural milieu that remains relatively poorly understood: the Islamic East in the post-Maimonidean period. In A Philosopher of Scripture: The Exegesis and Thought of Tanḥum ha-Yerushalmi, Raphael Dascalu presents the first detailed intellectual portrait of Tanḥum ha-Yerushalmi. Tanḥum emerges as a polymath with a clear intellectual program, an eclectic thinker who brought multiple traditions together in his search for the philosophical meaning of Scripture.