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Artykuły w czasopismach na temat „Yehuda Halevi”

Autor: Grafiati

Data publikacji: 3 czerwca 2025

Data aktualizacji: 31 lipca 2025

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1

Menocal, Maria Rosa, Juan Gil-Albert, and Maximo Jose Kahn. "Yehuda Halevi." Hispanic Review 56, no. 4 (1988): 493. http://dx.doi.org/10.2307/473630.

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2

Amichai, Yehuda. "YEHUDA HALEVI." Yale Review 87, no. 4 (2010): 23. http://dx.doi.org/10.1111/j.1467-9736.1999.tb00055.x.

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Schoenfeld, Devorah. "Yehuda Halevi (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 30, no. 1 (2011): 141–44. http://dx.doi.org/10.1353/sho.2011.0149.

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4

Boyarin, Daniel. "Dīn as Torah: “Jewish Religion” in the Kuzari?" Archiv für Religionsgeschichte 20, no. 1 (2018): 7–24. http://dx.doi.org/10.1515/arege-2018-0002.

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Abstract:The book known in Hebrew as the Kuzari from twelfth-century Sefardic Spain and one of its iconic texts was written by Rabbi Yehuda Halevi and is called in Arabic, ‏כתאב אלרד ואלדליל פי אלדין אלד'ליל‏‎‎, usually translated with the English “religion,” as “The Book of Refutation and Proof of the Despised Religion.” Modern Hebrew translators give ‏דת‏‎‎ dat for Arabic ‏דין‏‎‎ dīn, just as English translators give “religion,” presupposing that which has to be interrogated and shown, to wit what did the author of the Kuzari and his contemporaneous translator, Rabbi Yehuda Ibn Tibbon (1120

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Kohler, George Y. "The Captivating Beauty of the Divine Spark—Breslau and the Reception of Yehuda Halevi’s Sefer Kuzari (1877–1911)." transversal 14, no. 1 (2016): 26–34. http://dx.doi.org/10.1515/tra-2016-0004.

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AbstractThe article follows the reception of the philosophy of Yehudah Halevi (1075–-1141) within the Breslau school of Jewish thought during the second half of the nineteenth century. Special focus is given to the discussion of Halevi in the writings of David Kaufmann and Julius Guttmann. Both scholars admire Halevi’s Sefer haKuzari because they discovered a certain analogy between his medieval project of an intellectual apology of Judaism and their own endeavors in Breslau to philosophically justify the existence of Judaism in modernity. In their point of view, Halevi has achieved his result

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6

Schulte, Christoph. "Kabbala als jüdische Philosophie." Zeitschrift für Kulturphilosophie 2017, no. 2 (2017): 343–64. http://dx.doi.org/10.28937/1000107995.

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Among early modern Christian kabbbalists such as Pico della Mirandola and Christian Knorr von Rosenroth, Kabbalah counts as part of philosophia perennis and esoteric Jewish philosophy. Bruckers differentiation between Kabbalah as esoteric Jewish philosophy and Maimonides as exoteric Jewish philosophy is taken up by Tiedemann and Hegel, and is well known to Schelling and Molitor. In opposition to this taxinomy among Christian philosophers, Jewish philosophers and scholars of »Wissenschaft des Judentums« like Salomon Munk, Manuel Joel, Hermann Cohen or Julius Guttmann exclude Kabbalah from the c

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7

Ben-Porat, Ziva. "‘Golden Age’ Poetry in Contemporary Israeli and Palestinian Poetry." European Review 16, no. 1 (2008): 127–43. http://dx.doi.org/10.1017/s1062798708000136.

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This article is a small part of a research project dealing with the presence of Hebrew poetry from al-Andalus in Israeli culture in general and in Israeli poetry in particular. In spite of its indisputably canonic status and 800-year history as a central model for the writing of poetry, this magnificent corpus is quite unknown to today’s readers, and its genres are obsolete. It is, as I shall explain, a ‘dinosaur-like’ canonic entity. The article contains some explanatory references to the historical trajectory of the poetry in question, from a central and active position to a marginal and pas

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8

De Villa, Massimiliano. "“Es gibt nur eine Sprache”: The ‘Task of the Translator’ in Rosenzweig’s Idea of Language and Redemption. Its Conceptual Homologies and Expansions." Naharaim 14, no. 2 (2020): 153–71. http://dx.doi.org/10.1515/naha-2019-0018.

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AbstractThe concurrence of different languages is one of the tenets of Rosenzweig Sprachdenken and of his translation activity which finds its main theoretical explication in the afterword to his ‘Zweiundneunzig Hymnen und Gedichte des Yehuda Halevi’ (Konstanz, Wöhrle, 1924). In the afterword to the translation of ha-Levi’s lyrical corpus, Rosenzweig outlines a translation model which, trying to convey all the morphological, syntactic and lexical traits of the source language into the target language, gives way to a real linguistic fusion which defies the limits and boundaries of expression an

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9

Deanini, Ferdinand. "The Law and the Philosopher. On Leo Strauss' "The Law of Reason in the Kuzari"." Philosophical Readings IX, no. 1 (2017): 69–74. https://doi.org/10.5281/zenodo.826123.

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This paper presents an interpretation of Leo Strauss’ essay on Yehuda Halevi’s <em>Kuzari</em> that focuses on reading it as a philosophic text in its own right. It argues that Leo Strauss uses the <em>Kuzari </em>to show the central importance the question of a fully rational law has for an adequate understanding of the relationship between philosophy and society. Strauss presents the philosophic view as ultimately denying any absolute obligations based on moral laws and puts it in opposition to a position that claims the law to be obligatory not as rational, but as divinely revealed.

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10

Guledani, Lali. "The Golden Age of Jewish Culture." Near East and Georgia 16 (December 28, 2024): 20–40. https://doi.org/10.32859/neg/16/20-40.

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In the Middle Ages, when the political center of Muslim Spain was first Seville and later Córdoba, a way of life and institutions characteristic of an Islamic state were established in Spain. The lifestyle of Muslim Spain, suitable for a highly developed country, and the successful adaptation of Jews to it led to the flourishing of Jewish culture and literature in Arabized Spain, which spans the 8th to the 12th centuries. Jewish literature of the period called the Golden Age; was greatly influenced by Arabic and was distinguished by its thematic and genre diversity. Romantic lyricism is widely

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11

Devine, L. "Exile and Redemption: Amy Levy's Association with Yehuda Halevi and the Transmission of the Sephardic Tradition of Hebrew Poetry." Literature and Theology 26, no. 2 (2012): 125–43. http://dx.doi.org/10.1093/litthe/frs011.

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Jotkowitz, Alan. "The Return of Biblical Theology: Rabbi Lord Jonathan Sacks and the Theological-Literary Movement." Modern Judaism - A Journal of Jewish Ideas and Experience 42, no. 1 (2022): 27–42. http://dx.doi.org/10.1093/mj/kjab019.

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Abstract Lord Rabbi Jonathan Sacks, the former Chief Rabbi of the British Empire, is probably the most important and well-known Jewish theologian of the twenty-first century. He believed passionately that Jewish values have relevance for all of mankind. What is somewhat surprising is the source of R. Sacks's theology. Orthodox Jewish theology has traditionally been anchored in either the perspective of Talmudic Rabbis as transmitted through the halacha and the aggadda, or based on the works of the great medieval Jewish philosophers such as the Rambam, Crescas and Yehuda Halevi. In contradistin

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13

Sybilski, Wiktor. "Spisy książek z akt notarialnych jako źródło do badań życia religijnego Żydów chełmskich pierwszej ćwierci XIX wieku (edycja dwóch przykładów)." Studia Judaica, no. 1 (51) (June 30, 2023): 3–39. http://dx.doi.org/10.4467/24500100stj.23.002.18219.

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Booklists from Notarial Records as a Valuable Source for Researching the Religious Life of Jews in Chełm during the First Quarter of the Nineteenth Century The article presents an edition of booklists extracted from notarial records focusing on two collections of Jewish religious books belonging to Dawid Wajnberg (ca. 1757–1824) and Nute Mojsze Rubinsztein (ca. 1783–1824), two merchants from Chełm. The records have been identified through historical transcriptions of the local Ashkenazi Hebrew, and the article examines the patterns found within these documents. One such pattern is the consiste

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14

López Castro, Armando. "Yehudah Ben Samuel Halevi: el exilio como redención." Medievalia 52, no. 1 (2020): 93–114. http://dx.doi.org/10.19130/medievalia.2020.52.1.0005.

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In medieval poetry of the Spanish Jews, both sacred and profane, late nostalgia for a lost and saved by the tongue homeland. She is his firmer ground, which can restore from the wreck of a hostile situation the fullness of collective memory. In the case of tudelano poet Judah Halevi, whose wanderings took him to visit different courts, Zaragoza, Toledo, Cordoba, Sevilla, Granada, but without settling permanently in any, the exile experience led him to feel like axis of history among the nations, live with the hope of returning to a land identified with paradise. Because poetry involved herself

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15

Benjamin, Mara. "Building a Zion in German(y): Franz Rosenzweig on Yehudah Halevi." Jewish Social Studies: History, Culture, and Society 13, no. 2 (2007): 127–54. http://dx.doi.org/10.2979/jss.2007.13.2.127.

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16

Fernández López, José Antonio. "Profecía e intelecto. En torno a una problemática en la filosofía judía medieval (Haleví, ibn Daud, Maimónides)." Anales del Seminario de Historia de la Filosofía 37, no. 3 (2020): 381–94. http://dx.doi.org/10.5209/ashf.68805.

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El estudio del fenómeno de la profecía es tema de enorme relevancia y singularidad en el pensamiento judío medieval. Representa el fascinante punto de encuentro entre la inmanencia del intelecto humano y el mundo transcendente de la divinidad. Nuestro objetivo en el presente artículo es indagar en esta problemática, desde su comprensión como concepto teológico y como fenómeno intelectual de la conciencia con evidentes implicaciones epistemológicas. Lo haremos atendiendo a los prestamos e influencias de esta filosofía, fundamentalmente de los pensadores islámicos, y focalizando nuestra reflexió

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17

Berman-Gladstone, Benjamin. "Poet of Zion: Constructing Rabbi Shalom Shabazi as a Forerunner to Zionism." Israel Studies 28, no. 2 (2023): 151–73. http://dx.doi.org/10.2979/is.2023.a885233.

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ABSTRACT: This article considers the place of Zionist tropes in the 17th century poems of Rabbi Shalom Shabazi in comparison with those found in medieval Sephardi poetry. Centuries after Shabazi's death, Yisrael Yeshayahu and several other Yemeni Zionists, located Shabazi's messianic poems in the literary and historical canon of Zionism. By correlating Shabazi with Yehudah Halevi and other Sephardi poets as heralds of Zionism before the establishment of the State of Israel, Yeshayahu and his fellow activists sought to determine a leading role for Yemeni Jews alongside what Sami Shalom Chetrit

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18

Carpenter, Dwayne E. "Guide for the Perplexed: A 15th Century Spanish Translation by Pedro de Toledo (Ms. 10289, B.N. Madrid).Maimonides, Moshe Lazar , Robert DilliganBook of the Kuzari: A Book of Proof and Argument in Defense of a Despised Faith. A 15th Century Ladino Translation (Ms. 17812, B.N. Madrid).Yehudah Halevi , Moshe Lazar , Robert Dilligan." Speculum 68, no. 2 (1993): 533–35. http://dx.doi.org/10.2307/2864598.

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19

Barouch, Lina, and Galili Shahar. "Introduction: Arie Ludwig Strauss Between Hölderlin and Yehuda Halevi." Naharaim 8, no. 2 (2014). http://dx.doi.org/10.1515/naha-2014-0015.

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20

De Villa, Massimiliano. "“Es gibt nur eine Sprache”: The ‘task of the translator’ in Rosenzweig’s Idea of Language and Redemption. Its Conceptual Homologies and Expansions." Naharaim, November 30, 2020. http://dx.doi.org/10.1515/naharaim-2019-0018.

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AbstractThe concurrence of different languages is one of the tenets of Rosenzweig Sprachdenken and of his translation activity which finds its main theoretical explication in the afterword to his ‘Zweiundneunzig Hymnen und Gedichte des Yehuda Halevi’ (Konstanz, Wöhrle, 1924). In the afterword to the translation of ha-Levi’s lyrical corpus, Rosenzweig outlines a translation model which, trying to convey all the morphological, syntactic and lexical traits of the source language into the target language, gives way to a real linguistic fusion which defies the limits and boundaries of expression an

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