By Benjamin Hary, Haggai Ben-Shammai
This quantity includes chosen, refereed papers from the 9th convention of the Society for Judaeo-Arabic stories held at Emory college, Atlanta, in 1999. The name of this quantity, "Esoteric and Exoteric facets in Judeo-Arabic tradition" highlights the subject matter operating via a few of the convention papers: the variety and energy of Judeo-Arabic tradition. the amount represents the interdisciplinary nature of the sector. There are articles on Jewish notion, philosophy and mysticism, language and linguistics, non secular stories, highbrow and social heritage, legislations, biblical exegesis, and extra. The booklet is a vital contribution to our knowing of Judeo-Arabic society within the center a while.
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Extra info for Esoteric and Exoteric Aspects in Judeo-Arabic Culture
Example text
8 In the post-Maimonidean period, practically all philosophicallyminded commentators adopted this line of interpretation. The most consummate expression of this tendency can be found in the commentary of R. 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.
14b in Fenton, “Perush mism,” 549, n. ): “The meaning of this verse is that the soul states using human parlance: This blackness and swarthiness, which have affected me, are not inherent in me, but have overcome me through an accidental 33 Paul B. 35 The following telling extract deals with the necessity of spiritual preparation under the guidance of a spiritual mentor. To this end, the soul is assisted by complying to the ways of the “ancient shepherds” and through the practice of solitude. ” He explains: [Fol.
QnfiÜ, III, 51 (Jerusalem, 1972), 679. , 684. 9 Joseph ibn ‘Aqnn, Divulgatio mysteriorum luminumque apparentia, ed. S. Halkin (Jerusalem, 1964). See also Halkin, “Ibn ‘Aknin’s Commentary on the Song of Songs” in Alexander Marx Jubilee Volume (New York, 1950), 389–424. Steinschneider’s opinion that the passage in the commentary (fol. 103b) which mentions the Guide is an interpolation, is not generally accepted. Thus Ibn ‘Aqnn’s work was written between 1185, the date of the Guide’s composition, and 1204, the year of Maimonides’ demise.