By Benjamin Hary, Haggai Ben-Shammai
This quantity includes chosen, refereed papers from the 9th convention of the Society for Judaeo-Arabic reviews held at Emory collage, Atlanta, in 1999. The name of this quantity, "Esoteric and Exoteric features in Judeo-Arabic tradition" highlights the subject working via some of the convention papers: the variety and power of Judeo-Arabic tradition. the quantity represents the interdisciplinary nature of the sector. There are articles on Jewish suggestion, philosophy and mysticism, language and linguistics, spiritual reviews, highbrow and social historical past, legislations, biblical exegesis, and extra. The booklet is a vital contribution to our realizing of Judeo-Arabic society within the heart a long time.
Read or Download Esoteric and Exoteric Aspects in Judeo-Arabic Culture (Etudes Sur Le Judaisme Medieval) PDF
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Extra resources for Esoteric and Exoteric Aspects in Judeo-Arabic Culture (Etudes Sur Le Judaisme Medieval)
Joseph ibn ‘AqnƯn, who, though of a philosophical turn of mind, was not a direct disciple of Maimonides, as he is often erroneously taken to have been. In his work InkishƗf al-asrƗr wa-Þuhǌr al-AnwƗr (“The Divulging of mysteries and the revelation of lights”), which it seems was composed after the Guide,9 Ibn ‘AqnƯn proposes a threefold 7 Maimonides, Guide for the Perplexed, ed. QnfiÜ, III, 51 (Jerusalem, 1972), 679. , 684. 9 Joseph ibn ‘Aqnn, Divulgatio mysteriorum luminumque apparentia, ed. S.
46 This is a byname for Sufi in Muslim literature. 47 Fenton, “Perush mismƯ,” 557–8. The author is alluding to the discipline of solitary devotion (NKalwa), often practiced by the Sufis in the desert, which was also advocated by the pietists. ’ Cf. Deux traités, 58–66, 162–3. 40 Paul B. Fenton The beloved began to explain the disappearance of the obstacles which had delayed the soul from the obtaining of perfection and its ascension towards its [supernal] world. ” The sky is clear, the night moonlit, and the stars of speculation are shining.
6:3). We have already explained earlier (fol. 8b, Cant. 2:15) that whenever thou turnest to the love of an object and desirest all that that object desires, then it is as though [that object] had become thyself and thou hast become it, insofar as thou possessest it and thou art enslaved unto it. , 574–5. 55 It covers Cant. 1:1 and, in an interpolated passage, Cant. 5:6. It is republished here on account of the improved readings now available through the discovery of the new fragment. P = Russian National Library, St.