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Don Isaac Abravanel (1437-1508) was a major historical figure during the waning of the Middle Ages. Statesman, diplomat, courtier, and financier, he was, at the same time, a scholar of encyclopedic learning, a philosopher, an exegete, a prolific author, a mystic, and an apocalyptist. In Abravanel, B. Netanyahu suggests, two long lines of tradition met and concluded: that of medieval Jewish statesmen and that of medieval Jewish philosophers. In what is both a biography and an exploration of Abravanel's thought and influence, Netanyahu describes how Abravanel illuminated the grave crisis and profound transformation experienced by the Jewish people after the Spanish expulsion. First published in 1953, Don Isaac Abravanel has been out of print for several years. This new edition includes revisions in the text, notes, and bibliography.
"An intellectual biography of Don Isaac ben Judah Abravanel, a 15th century Portuguese rabbi, scholar, Bible commentator, philosopher, and statesman"--
This book is a collection of letters from a religious Jew in Israel to a Christian friend in Barcelona on life as an Orthodox Jew. Equal parts lighthearted and insightful, it's a thorough and entertaining introduction to the basic concepts of Judaism.
The book deals with the coordinates of a oemodernitya as premises of Jewish philosophy in the Renaissance and early modern period.
Almost five hundred years after his death, Don Isaac Abravanel (1437-1508) remains a legendary figure of Sephardic history, and above all of the Expulsion of 1492. There are numerous"portraits" that have been painted of him by pre-modern and modern scholars. And still we hesitate and cannot discern which is the true one. This first critical edition of Abravanel's Portuguese and Hebrew letters opens a unique window on a complex cultural process of assimilation and dissimulation of humanism among the fifteenth-century Jewish elite. On the one hand, it establishes Abravanel's assimilation of Iberian humanism and of major aspects of the Petrarchian consolatio; on the other hand, it points at the strategies used by him to dissimulate and adapt humanism to Jewish leadership. The duality of Jewish humanists like Don Isaac was obviously a great richness, but it indicated as well their difficulty in expressing themselves coherently and comprehensively in one of the two agoras - Jewish or Christian - in which they were involved as literati and writers. The present edition and study of Abravanel's Portuguese and Hebrew letters sheds a new light on the complexity of this new figure of the Jewish humanist.
V.I:Aach-Apocalyptic lit.--V.2: Apocrypha-Benash--V.3:Bencemero-Chazanuth--V.4:Chazars-Dreyfus--V.5: Dreyfus-Brisac-Goat--V.6: God-Istria--V.7:Italy-Leon--V.8:Leon-Moravia--V.9:Morawczyk-Philippson--V.10:Philippson-Samoscz--V.11:Samson-Talmid--V.12: Talmud-Zweifel.
This is the ultimate collection of essays about Israeli society, its politics, schisms and institutions.
David B. Ruderman's groundbreaking studies of Jewish intellectuals as they engaged with Renaissance humanism, the Scientific Revolution, and the Enlightenment have set the agenda for a distinctive historiographical approach to Jewish culture in early modern Europe, from 1500 to 1800. From his initial studies of Italy to his later work on eighteenth-century English, German, and Polish Jews, Ruderman has emphasized the individual as a representative or exemplary figure through whose life and career the problems of a period and cultural context are revealed. Thirty-one leading scholars celebrate Ruderman's stellar career in essays that bring new insight into Jewish culture as it is intertwined in Jewish, European, Ottoman, and American history. The volume presents probing historical snapshots that advance, refine, and challenge how we understand the early modern period and spark further inquiry. Key elements explored include those inspired by Ruderman's own work: the role of print, the significance of networks and mobility among Jewish intellectuals, the value of extraordinary individuals who absorbed and translated so-called external traditions into a Jewish idiom, and the interaction between cultures through texts and personal encounters of Jewish and Christian intellectuals. While these elements can be found in earlier periods of Jewish history, Ruderman and his colleagues point to an intensification of mobility, the dissemination of knowledge, and the blurring of boundaries in the early modern period. These studies present a rich and nuanced portrait of a Jewish culture that is both a contributing member and a product of early modern Europe and the Ottoman Empire. As director of the Herbert D. Katz Center for Advanced Judaic Studies at the University of Pennsylvania, Ruderman has fostered a community of scholars from Europe, North America, and Israel who work in the widest range of areas that touch on Jewish culture. He has worked to make Jewish studies an essential element of mainstream humanities. The essays in this volume are a testament to the haven he has fostered for scholars, which has and continues to generate important works of scholarship across the entire spectrum of Jewish history.