Search results for 'Karaites' (try it on Scholar)

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  1. Daniel Lasker (2011). Bibliographia Karaitica: An Annotated Bibliography of Karaites and Karaism. [REVIEW] The Medieval Review 7.
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  2.  9
    Daniel J. Lasker (2008). From Judah Hadassi to Elijah Bashyatchi: Studies in Late Medieval Karaite Philosophy. Brill.
    Background -- Major thinkers -- Contacts with Rabbanite thinkers -- Topics -- Into the modern period.
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  3. Joseph ben Abraham Baṣīr (2004). Sefer Sheʼelot U-Teshuvot: Be-ʻinyene Ha-Filosofya ʻarukh le-Ḥakhme Yiśraʼel Ule-Ḥakhme Ha-ʻamim. Mekhon "TifʼEret Yosef" le-Ḥeḳer Ha-Yahadut Ha-ḲaraʼIt.
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  4. Aaron ben Elijah (1949). The Tree of Life. [New York?.
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  5. Erich Fromm, Rainer Funk & Bernd Sahler (1989). Das Jüdische Gesetz Zur Soziologie des Diaspora-Judentums : Dissertation von 1922.
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  6.  1
    Marzena Zawanowska (2016). The Bible Read Through the Prism of Theology. Journal of Jewish Thought and Philosophy 24 (2):163-223.
    _ Source: _Volume 24, Issue 2, pp 163 - 223 The paper demonstrates that when translating explicit anthropomorphisms in Scripture, medieval Karaites are neither particularly more nor less literal than their rabbinic counterparts. Indeed, they often propose translations similar to those of Targum Onqelos and Saʿadyah Gaon. Moreover, although their lines of argument are different, both Saʿadyah and the Karaites insist that human language is responsible for corporeal descriptions of God in the Bible, and they resort to the (...)
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    Aviram Ravitsky (2011). Saadya Gaon and Maimonides on the Logic and Limits of Legal Inference in Context of the Karaite-Rabbanite Controversy. History and Philosophy of Logic 32 (1):29-36.
    Saadya Gaon (882 ? 942), one of the outstanding Rabbis in the period of the Geonim, rejected the legitimacy of legal inference, as part of his polemics with his contemporary Karaite scholars. The paper analyzes Saadya's stance regarding the logical basis of legal inference, and shows that Saadya's distinction between reason and revelation in the domain of legal inference is only in regard to the ?illah? the factor that connects the case with its law. The rationality of the commandments, on (...)
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    Eran Viezel (2014). Moses’ Role in Writing the Torah: The History of Jewish Fundamental Tenet. Journal for the Study of Religions and Ideologies 13 (39):3-44.
    The basic axiom of Judaism over the generations has been that the Torah is of divine origin and was transmitted to Israel by Moses. Numerous and diverse notions regarding the composition of the Torah and Moses’ role in writing it can and have been derived from this conservative doctrine, however. To date, no full and exhaustive inquiry into the matter having been conducted into the subject to date, some relevant sources and the relationship between the diverse views or their influence (...)
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