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Updated: May 28, 2025
His refutation of the "accident" or "mixture" theory of the soul, as well as the subsequent discussion of the various functions, sensuous and rational, of the tripartite soul, are based upon Ibn Sina's treatment of the same topic, and we have already reproduced some of it in our exposition of Judah Halevi.
The prophets of Israel constitute a higher species, as much superior to the ordinary man as the ordinary man is to the lower animal, and these prophets received their knowledge direct from God. In principle Judah Halevi agrees with the other Jewish philosophers that true reason cannot be controverted. He differs with them in the concrete application of this abstract principle.
Not only was he, like Jehudah Halevi, a prolific writer of Wedding Odes, but in his most spiritual hymns he uses the language of love as no Hebrew poet before or after him has done. Starting with the assumption that the Song of Songs was an allegory of God's espousal with the bride Israel, Najara did not hesitate to put the most passionate words of love for Israel into God's mouth.
The wicked will also be joined to their bodies and burned with fire. In Judah Halevi the poet got the better of the rationalist. Not that Judah Halevi was not familiar with philosophical thinking and did not absorb the current philosophical terminology as well as the ideas contained therein. Quite the contrary.
For the translator can only render the substance, and the substance is often more conventional than the nuances of form, the happy turns and subtleties, which evaporate in the process of translation, leaving only the conventional sediment behind. This is true even of Jehudah Halevi, though in him we hear a genuinely original note.
While we thus see Ibn Daud, unlike Halevi, adopting the philosophical explanation of prophecy, which tries to bring it within the class of natural psychological phenomena and relates it to dreams, he could not help recognizing that one cannot ignore the supernatural character of Biblical prophecy without being untrue to the Bible.
It was the fashion to set the Kalam over against the philosophers to the disadvantage of the former, as being deficient in logical knowledge and prejudiced by theological prepossessions. This is attested by the attitude towards the Mutakallimun of Judah Halevi, Maimonides, Averroes. And Ibn Zaddik forms no exception to the rule.
We must point out, however, the new features which we did not meet before, explain their origin and in particular indicate Judah Halevi's criticisms. In general we may say that Judah Halevi has a better knowledge of Aristotelian doctrines than any of his predecessors. Israeli does not discuss the definition in detail.
"There is no word of Christianity in these, mother, nor do they satisfy the soul. Wisely sang Jehudah Halevi, 'Go not near the Grecian wisdom." "Didst thou sit near her at the mass?" inquired Miriam. He turned his candid gaze towards her. "She did not go," he said. Miriam made a sudden movement to the door. "Now that thou art safe, Joseph, I have naught further to do here. God keep thee."
If we take pains to avoid a misfortune fated to come upon us, our very efforts may carry us toward it and land us in its clutches. Literature is full of stories illustrating this belief, as for example the story of Œdipus. Against this form of belief Judah Halevi vindicates the reality of the contingent or possible as opposed to the necessary.
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