An annotated critical edition of Mordekhai ben Eliezer Komtiyano`s Commentary on R. Abraham Ibn Ezra`s Yesod Mora. Komtiyano was one of the leading Jewish philosophers in late medieval Byzantine. His commentary focuses on Ibn Ezra`s statements regarding the reasons for the commandments, and raises many religious, scientific, linguistic and interpretive issues. Prof. Dov Schwartz`s introduction deals with Byzantine commentaries on Ibn Ezra and with psychological and astrological aspects of Komtiyano`s commentary

An annotated critical edition of Heshek Shelomo, R. Shelomo ben Yehuda of Lunel`s commentary on the Kuzari by R. Yehuda Halevi. This commentary was written between the end of the 13th and the beginning of the 14th century and it affords us a rare source of understanding of Jewish Sephardic culture in medieval Provence. פירושו הרציף של ר` שלמה בן יהודה מלוניל לספר הכוזרי התחבר במפנה המאות ה-13 וה-14. חיבור זה, מלבד היותו פירוש לחיבור הפופול&#

דמותו הרבגונית של הרמב``ם וסמכותו המופלגת הותירו חותם מהותי בהגות היהודית. קובץ מאמרים זה עוסק ברישומם של רעיונותיו בקבלה ובפילוסופיה. נדונה בו הזיקה של הסוד, המיסטיקה ו

Collection of articles dealing with different views on Repentance and Redemption from a philosophic perspective. The collection focuses on the'approach of Jewish philosophers, beginning with the teachings of Rav Yosef Albo and the Maharal of Prague and concluding with the modern, 20th-century teachings of Rosensweig, Hermann Cohen, Buber, Levinas and others. Other articles examine the distinctive Rabbinic and philosophic language employed by the Rambam, Zionism and Redemption, education as a foundation for repentance, and the tensions between Judaism and Christianity. The introductory essay deals with repentance, redemption and the philosophic teachings of Professor Binyamin Gross, to whom this volume is dedicated. Hebrew and French. קובץ מאמרים זה עוסק בהיבטים שונים של הגאו

``Can a philosopher be a mystic?`` Classical scholarship on medieval Jewish thought answered this question, with few exceptions, in the negative. This book, a collection of essays written over a forty-year period by David R. Blumenthal, offers a forceful positive answer - that philosophy was the penultimate step to post-philosophic, post-intellectual, post-cognitive religious experience and, conversely, that philosophic mystical experience was quintessentially philosophic in its preliminary stages and in its tone and quality. Calling on linguistic and cultural evidence, Blumenthal argues that even Maimonides, the towering figure of medieval Jewish philosophy, was a philosophic mystic. The argument presented in this book, especially its application to Maimonides, should change the way scholars think about both medieval philosophy and mysticism.

The book explores subjects involving magic, astrology and related areas, in medieval Jewish thought, and illustrates the way in which these fields of study formulated a distinct theology, contributing to Jewish cultural development.

The book discusses the problem of esoteric teaching in medieval rationalism. It interprets medieval Jewish philosophy in the light of intentional contradictions found in books written by medieval philosophers.