By Benjamin Hary, Haggai Ben-Shammai
This quantity comprises chosen, refereed papers from the 9th convention of the Society for Judaeo-Arabic reviews held at Emory college, Atlanta, in 1999. The identify of this quantity, Esoteric and Exoteric features in Judeo-Arabic Culture highlights the topic working via some of the convention papers: the range and energy of Judeo-Arabic tradition. the quantity represents the interdisciplinary nature of the sector. There are articles on Jewish idea, philosophy and mysticism, language and linguistics, non secular stories, highbrow and social heritage, legislations, biblical exegesis, and extra. The publication is a vital contribution to our knowing of Judeo-Arabic society within the heart a while.
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Extra info for Esoteric and Exoteric Aspects in Judeo-Arabic Culture (Etudes Sur Le Judaisme Medieval)
Pococke 320, fol. 7–8. This passage from the introduction is missing in QƗfiÜ, Megillǀt, but was published as an appendix to P. Kokovzov, “TanÜm Yeru£almi’s Commentary of the Book of Jonah,” Festschrift Baron Rosen (Saint-Petersburg, 1897), 163–5. 28 Paul B. 18 R. Zekhariah was deeply influenced by the Guide for the Perplexed, upon which he had moreover written a commentary. It is therefore no wonder that he based his explanation of the Song of Songs on the philosophical-allegorical approach which Maimonides had already adumbrated.
S. Eppenstein, “Aus dem Kohelet-Kommentar des R. WJ (1888), 13 and QnfiÜ, Megill¡t, 72–3. We have discovered an additional fragment in the Geniza II Firk. NS 107, which corresponds to QnfiÜ, Megillǀt 73. A small passage was published by Salfeld, Hohelied bei jüdischen Erklärern, 146 and in the appendix to the article by P. Kokovzov, “TanÜm Yeru£almi’s Commentary of the Book of Jonah,” in Festschrift Baron Rosen (SaintPetersburg, 1897), 163–5. Subsequently, one of my students discovered the missing part of the Sassoon TanÜm MS in the Yemenite MS published anonymously in Y.
See also B. Walfish, “An Annotated Bibliography of Medieval Jewish Commentaries on the Song of Songs,” in: S. , The Bible in Light of its Interpreters: Sarah Kamin Memorial Volume (Jerusalem, 1994), 518–79. 4 BaÜyƗ Ibn Paqǌda, Ðǀbǀt ha-lebƗbǀt, ed. Y. QƗfiÜ (Jerusalem, 1973), 423–4. 22 Paul B. Fenton R. Abraham ibn ‘Ezra, for his part, in the introduction to his commentary on Canticles, reviews some of the existing interpretations of the book. 5 Among the first interpreters to have withdrawn the principle role in the allegory from the people and to have transferred it to the soul was none other than Maimonides.