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  1. Carlo Dell 'Osso (2009). Anastasius of Sinai, Hexaemeron. Augustinianum 49 (2):551-553.
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  2. Masao Abe (forthcoming). [Buddhism and Judaism: Some Further Considerations]: Response. Buddhist-Christian Studies.
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  3. Jacob ben Masoud Abi-Ḥasira (2007). Amarot Ṭehorot Otsrot Yaʻaḳov: Liḳuṭ Be-ʻinyene Musar Ṿe-Hadrakhah Ba-ʻavodat Ha-Shem. Mekhon Otsrot Yaʻaḳov.
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  4. Imanuel Aboab (2007). Nomología, o, Discursos Legales. Ediciones Universidad de Salamanca.
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  5. I. Abrahams (1888). Aristotle in Jewish Philosophy. Mind 13 (51):468-472.
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  6. Daniel Abrams (2010). A Critical Return to Moshe Idel's Kabbalah: New Perspectives: An Appreciation. Journal for the Study of Religions and Ideologies 6 (18):30-40.
    The publication of Moshe Idel’s book, Kabbalah: New Perspectives marks a turning point in the field of Jewish mysticism. In this volume, Moshe Idel offered phenomenology as an alternative key to appreciating the history and ideas of Jewish mystical traditions. This study returns to this book in order to assess and critique the meaning and function of phenomenology in his early scholarship, as a prelude to the developing and possibly changing methodologies that he has employed in numerous studies published since (...)
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  7. Anna Sapir Abulafia (1999). Hanne Trautner-Kromann, Shield and Sword: Jewish Polemics Against Christianity and the Christians in France and Spain From 1100–1500.(Texts and Studies in Medieval and Early Modern Judaism, 8.) Tübingen: JCB Mohr (Paul Siebeck), 1993. Pp. Xi, 216. DM 158. [REVIEW] Speculum 74 (3):854-855.
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  8. Robert H. Abzug (1986). The German Jew: A Synthesis of Judaism and Western Civilization, 1730–1930. History of European Ideas 7 (5):537-538.
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  9. Ari Ackerman (2003). Jewish Philosophy and the Jewish-Christian Philosophical Dialogue in Fifteenth-Century Spain. In Daniel H. Frank & Oliver Leaman (eds.), The Cambridge Companion to Medieval Jewish Philosophy. Cambridge University Press. 371--390.
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  10. Susan Ackerman (2010). Otherworldly Music and the Other Sex. In John J. Collins & Daniel C. Harlow (eds.), The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co..
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  11. Nicholas Adams (2014). Another Reformation: Postliberal Christianity and the Jews by Peter Ochs (Grand Rapids, MI: Baker Academic, 2011), Ix + 278 Pp. [REVIEW] Modern Theology 30 (1):186-189.
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  12. Samuel L. Adams (2010). Poverty and Otherness in Second Temple Instructions. In John J. Collins & Daniel C. Harlow (eds.), The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co..
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  13. Camilla Adang (1996). Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm. Brill.
    This volume deals with the way in which the Jewish religion and its holy scriptures were viewed by nine medieval Muslim authors, representing different genres of Arabic literature: historical and chronological writing, polemical and apologetical literature, theology, and Koranic commentary.
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  14. Nima H. Adlerblum (1923). A Perspective for the Study of Jewish Philosophy. Journal of Philosophy 20 (17):457-466.
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  15. Nima Hirschensohn Adlerblum (1918). Usik's A History of Medieval Jewish Philosophy. [REVIEW] Journal of Philosophy 15 (1):22.
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  16. Nima Hischensohn Adlerblum (1917). A Reinterpretation of Jewish Philosophy. Journal of Philosophy, Psychology and Scientific Methods 14 (7):181-189.
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  17. Arnold Ages (1969). French Enlightenment and Rabbinic Tradition. Frankfurt Am Main, Klostermann.
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  18. Jacob B. Agus (1973). The Evolution of Jewish Thought. New York,Arno Press.
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  19. Jacob B. Agus (1971). Dialogue and Tradition. New York,Abelard-Schuman.
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  20. Jacob Bernard[from old catalog] Agus (1941). Modern Philosophies of Judaism. New York, Behrman's Jewish Book House.
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  21. Steven D. Aguzzi (2010). John Henry Newman's Anglican Views on Judaism. Newman Studies Journal 7 (1):56-72.
    The scant scholarship associated with Newman’s Anglican views about Judaism has focused on his negative rhetoric against Judaism and portrayed him as anti-Semitic. His Anglican writings, however, applied terms associated with Judaism in a typological sense to the political and religious realities of his day, primarily to support his apologetic agenda and to highlight threats to the Church of England. Simultaneously, he stressed the positive characteristics of Judaism, illustrated the continuity between Judaism and Christianity, and pointed out that the religious (...)
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  22. Patricia D. Ahearne-Kroll (2010). Constructing Jewish Identity in Ptolemaic Egypt : The Case of Artapanus. In John J. Collins & Daniel C. Harlow (eds.), The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co..
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  23. Yizhak Ahren (1974). Charles S. Liebmann: The Ambivalent American Jew: Politics, Religion and Family in American Jewish Life, The Jewish Publication Society of America, Philadelphia 1973. Zeitschrift für Religions- Und Geistesgeschichte 26 (4):379-381.
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  24. Max Ajl (2012). Zionism: The Real Enemy of the Jews, Volume 1: The False Messiah, Alan Hart, Atlanta: Clarity Press, 2009; Zionism: The Real Enemy of the Jews, Volume 2: David Becomes Goliath, Alan Hart, Atlanta: Clarity Press, 2009; Zionism: The Real Enemy of the Jews, Volume 3: Conflict Without End, Alan Hart, Atlanta: Clarity Press, 2010. [REVIEW] Historical Materialism 20 (3):159-180.
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  25. Mosheh Aḳar (1999). Sefer Ba-Zeman Ha-Zeh. M. Aḳar.
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  26. Joseph Albo & Isaac Husik (1929). Sefer Ha-'Ikkarim Book of Principles. Jewish Publication Society of America.
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  27. Joseph Albo, Jacob ben Samuel Bunim Koppelman & Gedaliah ben Solomon Zalman Lipschuetz (1994). Sefer Ha- Ikarim Ha-Shalem. Horev.
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  28. Joseph Albo & Eliezer Schweid (1967). Sefer Ha- Ikarim. Mosad Byalik.
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  29. Shmuel Almog (1991). 'Judaism as Illness': Antisemitic Stereotype and Self-Image1. History of European Ideas 13 (6):793-804.
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  30. Udi Aloni (2005). Gilgul Meḥilot: Gufim Teʼologim Poliṭiyim. Ha-Ḳibuts Ha-MeʼUḥad.
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  31. Judah Aryeh Leib Alter (2000). Penine Śefat Emet: Leḳeṭ Amarot Mevoʼarot ʻal Pi Nośʼim. Mekhon Shovah.
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  32. Pinḥas Menaḥem Alter (2009). Otsar Mikhtavim: Igrot Shelomim Ṿe-Divre Ḥizuḳ U-Musar Li-Khelal Ṿeli-Feraṭ. Pene Menaḥem.
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  33. Alexander Altmann (1981). Essays in Jewish Intellectual History. Published for Brandeis University Press by University Press of New England.
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  34. Alexander Altmann, Allan Arkush, Alfred L. Ivry, Elliot R. Wolfson & Institute of Jewish Studies (1998). Perspectives on Jewish Thought and Mysticism. Monograph Collection (Matt - Pseudo).
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  35. Alexander Altmann, Alfred L. Ivry & Edith Ehrlich (1991). The Meaning of Jewish Existence Theological Essays, 1930- 1939. Monograph Collection (Matt - Pseudo).
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  36. Zofja Ameisenowa & W. F. Mainland (1939). The Tree of Life in Jewish Iconography. Journal of the Warburg Institute 2 (4):326-345.
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  37. Andreas Andreopoulos (2002). The Mosaic of the Transfiguration in St. Catherine's Monastery on Mount Sinai: A Discussion of its Origins. Byzantion 72 (1):9-41.
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  38. Gil Anidjar (2002). "Our Place in Al-Andalus": Kabbalah, Philosophy, Literature in Arab Jewish Letters. Stanford University Press.
    The year 1492 is only the last in a series of “ends” that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian (...)
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  39. Gersion Appel (1975). A Philosophy of Mizvot: The Religious-Ethical Concepts of Judaism, Their Roots in Biblical Law, and the Oral Tradition. Ktav Pub. House.
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  40. Mordekhai Aram Tsova (2010). ʻets Ha-Daʻat. Ma.
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  41. Hannah Arendt (2010). Der Briefwechsel. Jüdischer Verlag.
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  42. Hannah Arendt & Isaiah Berlin (2009). Chapter Three. On the Jewish Question. In Joan Cocks (ed.), Passion and Paradox: Intellectuals Confront the National Question. Princeton University Press. 71-91.
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  43. A. H. Armstrong (1948). WOLFSON, H. A. -Philo. Foundations of Religious Philosophy in Judaism, Christianity and Islam. [REVIEW] Mind 57:385.
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  44. Stanley Aronowitz (2004). Setting the Record Straight: Zionism From the Standpoint of its Jewish Critics. Logos 3.
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  45. David Aronson (1950). Jewish Ethical Living. National Federation of Jewish Men's Clubs.
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  46. Shalom Arush (2007). Sefer Be-Gan Ha-Shalom: Ha-Madrikh Ha-Maʻaśi la-Gever Ha-Amiti. Mosdot "Ḥuṭ Shel Ḥesed".
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  47. Shalom Arush (2007). Sefer Be-Gan Ha-Emunah Ha-Mevoʼar: Madrikh Maʻaśi le-Ḥayim Shel Emunah U-Deveḳut .. Mosdot Ḥuṭ Shel Ḥesed.
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  48. Miguel Angel Asensio, Abdelmumin Aya & Juan José Padial (eds.) (2012). Pensamiento y Religión En Las Tres Culturas. Thémata.
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  49. Léon Askénazi (2012). Ha-Maʼamin Ṿeha-Filosof. Sifriyat Ḥaṿah.
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  50. Aharon Shemuʼ Asod & el (2012). Sefer Esh Dat: Pirḳe Maḥshavah U-Maʼamare Hashḳafah Meyusadim ʻal Divre Ḳadmonenu Ha-Rishonim Ṿeha-Aḥaronim. Mekhon Zikaron - Mifʻal le-Hantsaḥat Yahadut Hungaryah.
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1 — 50 / 1442