Results for 'Oded Yisraeli'

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  1.  3
    “Taking Precedence Over the Torah”: Vows and Oaths, Abstinence and Celibacy in Naḥmanides’s Oeuvre.Oded Yisraeli - 2020 - Journal of Jewish Thought and Philosophy 28 (2):121-150.
    This article explores the ascetic tendencies of Naḥmanides as reflected in his oeuvre as a whole, including his halakhic, kabbalistic, exegetical, and philosophical output. A close examination of Naḥmanides’s kabbalistic commentary to a talmudic sugiya concerning the differences between oaths and vows uncovers the austere and ascetic ethos in his teaching and its central place in his religious world. This perspective is linked to the nature of human beings and the human soul, the relationship between body and psyche, the meaning (...)
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  2.  14
    The Kabbalistic Remez and Its Status in Naḥmanides’ Commentary on the Torah.Oded Yisraeli - 2016 - Journal of Jewish Thought and Philosophy 24 (1):1-30.
    _ Source: _Volume 24, Issue 1, pp 1 - 30 Naḥmanides’ commentary on the Torah, in which he combined literal, midrashic, and kabbalistic comments side by side, is one of the best known and most influential exegetical works of the Middle Ages. This article concentrates on the esoteric exegesis in this commentary and argues that Naḥmanides’ kabbalistic interpretation employs two types of exegesis—_perush_ and _remez_—each of which represents a separate hermeneutic approach and thus a different reading of the biblical text. (...)
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  3. Lev Yiśraʼel.me-et Aharon Yiśraʼ & el Ḳahan - 2010 - In Yehudah ibn Tibon, Aharon Yiśraʼ Ḳahan, el, Baḥya ben Joseph ibn Paḳuda & Avigdor Miller (eds.), Torat Ḥovot Ha-Levavot =. Shemaʼ Beni.
     
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  4.  1
    Horace Odes Book 1 and the Alexandrian Edition of Alcaeus1.I. Editions Of Odes - 2005 - Classical Quarterly 55:542-558.
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  5. Sefer Śiaḥ Yiśraʼel: Śiḥot Musar Ṿe-Hashḳafah.Yiśraʼel Eliʻezer Ḳenriḳ - 2008 - Yeshivah or Ha-Meʼir.
    [1] Elul. Yamim Noraʼim. Sukot -- [2] Pesaḥ. Shevuʻot. Galut u-geʼulot. Ḥanukah. Purim.
     
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  6. Sefer Śiaḥ Yiśraʼel: Śiḥot Musar Ṿe-Hashḳafah.Yiśraʼ Ḳenriḳ & el Eliʻezer - 2008 - Yeshivah or Ha-MeʼIr.
    [1] Elul. Yamim Noraʼim. Sukot -- [2] Pesaḥ. Shevuʻot. Galut u-geʼulot. Ḥanukah. Purim.
     
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  7. Lev Yiśraʼel.me-et Aharon Yiśraʼel Ḳahan - 2008 - In Yehudah ibn Tibon, Aharon Yiśraʼel Ḳahan, Baḥya ben Joseph ibn Paḳuda & Avigdor Miller (eds.), Torat Ḥovot Ha-Levavot. Shiʻure Ḥovat Ha-Levavot.
     
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  8. Sefer Shemaʻ Yiśraʼel: Ha-Kolel Be-Ḳirbo Maʼamarim Yeḳarim.Yiśraʼ Sameṭ & el Ḥayim - 2004 - Imre Shefer.
     
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  9. Sefer Shemaʻ Yiśraʼel: Ha-Kolel Be-Ḳirbo Maʼamarim Yeḳarim ... Derushim Neḥmadim ... Hitʻorerut Musar Ṿe-Hadrakhot, Tiḳunim U-Segulot .. [REVIEW]Yiśraʼel Ḥayim Sameṭ - 2004 - Imre Shefer.
     
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  10. Sefer Shemaʻ Yiśraʼel: Ha-Kolel Be-Ḳirbo Maʼamarim Yeḳarim ... Derushim Neḥmadim ... Hitʻorerut Musar Ṿe-Hadrakhot, Tiḳunim U-Segulot .. [REVIEW]Yiśraʼ Sameṭ & el Ḥayim - 2004 - Imre Shefer.
     
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  11. Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel... Rabi Yiśraʼel Meʼir, Ha-Kohen, Z. Ts. Ṿe-Ḳ. L., Me-Radin. [REVIEW]Yiśraʼel Yosef ben Mosheh Eliʻezer Bronshṭain (ed.) - 2007 - Yiśraʼel Yosef Ben Mosheh Eliʻezer Bronshṭain.
     
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  12. Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel ... Rabi Yiśraʼel Meʼir, Ha-Kohen, Z. Ts. Ṿe-Ḳ. L., Me-Radin. [REVIEW]Yiśraʼ Bronshṭain & el Yosef ben Mosheh Eliʻezer (eds.) - 2007 - YiśraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.
     
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  13. Sefer Bet Yaʻaḳov: Mah She-Tserikhah la-Daʻat Ha-Em Ṿeha-Bat Be-Yiśraʼel.Yaʻaḳov Yiśraʼ Lugasi & el - 2004 - Merkaz Medaʻ Yahadut.
     
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  14. Ode to Sparklepony-Gamification in Action.Wendi Sierra & Kyle Stedman - forthcoming - Kairos.
     
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  15. Sefer Yosher Horai: Berure Halakhah Be-Mitsṿat Kibud Av Ṿa-Em.Yiśraʼel Yosef ben Yitsḥaḳ Rapaporṭ - 2008 - Yiśraʼel Yosef Rapoporṭ.
     
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  16. Sefer Yosher Horai: Berure Halakhah Be-Mitsṿat Kibud Av Ṿa-Em.Yiśraʼ Rapaporṭ & el Yosef ben Yitsḥaḳ - 2008 - YiśraʼEl Yosef Rapoporṭ.
     
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  17.  5
    Defining “Conversos” in Fifteenth-Century Castile: The Making of a Controversial Category.Yosi Yisraeli & Yanay Israeli - 2022 - Speculum 97 (3):609-648.
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  18. Sefer Ha-Zikaron Leha-R. He-Ḥ Ḥayim Mosheh, Zal, Plavinsḳi.Yiśraʼ Plavinsḳi, el & Ḥayim Mosheh Plavinsḳi (eds.) - 2007 - Bene Ha-Mishpaḥah.
     
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  19. Sefer Ha-Zikaron Leha-R. He-Ḥ Ḥayim Mosheh, Zal, Plavinsḳi.Yiśraʼel Plavinsḳi & Ḥayim Mosheh Plavinsḳi (eds.) - 2007 - Bene Ha-Mishpaḥah.
     
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  20. Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel.Yiśraʼ Bronshṭain & el Yosef ben Mosheh Eliʻezer (eds.) - 2007 - YiśraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.
     
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  21.  3
    Unified Growth Theory.Oded Galor - 2011 - Princeton University Press.
    For most of the vast span of human history, economic growth was all but nonexistent. Then, about two centuries ago, some nations began to emerge from this epoch of economic stagnation, experiencing sustained economic growth that led to significant increases in standards of living and profoundly altered the level and distribution of wealth, population, education, and health across the globe. The question ever since has been--why?This is the first book to put forward a unified theory of economic growth that accounts (...)
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  22. Sefer Ṿe-En Lamo Mikhshol. Yiśraʼ & Avraham el - 2002 - Avraham YiśraʼEl.
    1. Hilkhot li-fene ʻiṿer lo titen mikhshol -- 2. Hilkhot ḥuḳot ha-goyim -- 3. Hilkhot ṿa-halikhot derekh erets -- 4. Kolel hilkhot neziḳin -- 5. Halakhot she-nikhshalim bahem.
     
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  23. Sefer Ṿe-En Lamo Mikhshol.Avraham Yiśraʼel - 2002 - Avraham Yiśraʼel.
    1. Hilkhot li-fene ʻiṿer lo titen mikhshol -- 2. Hilkhot ḥuḳot ha-goyim -- 3. Hilkhot ṿa-halikhot derekh erets -- 4. Kolel hilkhot neziḳin -- 5. Halakhot she-nikhshalim bahem.
     
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  24. Sefer Igrot Daʻat: Igrot Ḥizuḳ Ṿe-Hadrakhah Ba-Torah Ṿa-ʻavodat H. Be-ʻinyanim Shonim Ṿe-ʻinyene Ha-Shaʻah.Yiśraʼel Eliyahu Ṿainṭroib - 2011 - Ha-Vaʻad le-Hotsaʼat Kitve Rabenu.
     
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  25. Sefer Igrot Daʻat: Igrot Ḥizuḳ Ṿe-Hadrakhah Ba-Torah Ṿa-ʻavodat H.Yiśraʼ Ṿainṭroib & el Eliyahu - 2011 - Ha-Vaʻad le-Hotsaʼat Kitve Rabenu.
     
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  26. Sefer Igrot Daʻat: Igrot Ḥizuḳ Ṿe-Hadrakhah Ba-Torah Ṿa-ʻavodat H. Be-ʻinyanim Shonim Ṿe-ʻinyene Ha-Shaʻah.Yiśraʼ Ṿainṭroib & el Eliyahu - 2011 - Ha-Vaʻad le-Hotsaʼat Kitve Rabenu.
     
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  27. Beʼur le-Sefer Derekh Ha-Shem la-Ramḥal.ʻOded Daṿid - 2009 - A.
     
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  28. Oded Balaban, Subject and Consciousness: A Philosophical Inquiry Into Self-Consciousness Reviewed By.Anthony Kerby - 1990 - Philosophy in Review 10 (10):391-393.
     
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  29. Sefer Yiśraʼel Ḳedoshim: Be-Ḥiyuv Shemirat ʻenayim le-or Ha-Halakhah.Y. D. Harfenes - 2007 - Y.D. Harfenes.
     
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  30. Ode to a Pot.Emily S. Lee - 2008 - American Philosophical Association Newsletter on Feminism and Philosophy 8 (1):17--18.
  31. Five Odes.Elizabeth Jones - forthcoming - Arion.
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  32. Or Yiśraʼel] = The Light of Israel.Yisrael Salanter - 2004 - In Israel Salanter (ed.), Ohr Yisrael: The Classic Writings of Rav Yisrael Salanter and His Disciple Rav Yitzchak Blazer. Feldheim.
     
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  33. Les Odes de Salomon.Hugo Gressmann - 1913 - Revue de Théologie Et de Philosophie:195.
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  34. Ode for the Research Academy in the Name of the" Great Galileo".Antonio Borrelli - 2012 - Giornale Critico Della Filosofia Italiana 8 (1):9-31.
     
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  35. Un'ode per l'Accademia degli Investiganti nel nome del "gran Galileo".Antonio Borrelli - 2012 - Giornale Critico Della Filosofia Italiana 8 (1):9-31.
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  36. Altruism and Beyond: An Economic Analysis of Transfers and Exchanges Within Families and Groups.Oded Stark - 1999 - Cambridge University Press.
    How do altruistic links affect allocative behavior and wellbeing? Can the processes of transmission and probable acquisition of parental traits result in a stable equilibrium where all agents are altruists? Why do children furnish their parents with attention and care? Does the timing of the intergenerational transfer of the family's productive asset affect the recipient's incentive to acquire human capital? Why do migrants remit? Altruism and Beyond provides answers to these and related questions. In addition, it traces some of the (...)
     
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  37. Two Odes.John Talbot - 2009 - Arion 16 (3):111-112.
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  38.  18
    Horace, Odes_ I. Xii. And the _Forum Augustum.D. L. Drew - 1925 - Classical Quarterly 19 (3-4):159-.
    Interpretation of this ode has not been very happy in spite of the care lavished upon it by editors obviously determined to extract some sort of consistent sense. That Horace started from Pindar's Olymp. II. is evident enough; when and why, under what stimulus, or for what occasion he wrote is not so clear. The older commentators do not give much help. I believe, however, that in attending to the list of gods, demi-gods, and Roman heroes given in the ode (...)
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  39. Emunah Ṿe-Ḳiyumiyut: Maḥshevet Yiśraʼel Be-Hebeṭ Madaʻe Ha-Hitnahagut.Abraham Caspi - 2012 - ʻeḳed.
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  40.  3
    Plato and Protagoras: Truth and Relativism in Ancient Greek Philosophy.Oded Balaban - 1999 - Lexington Books.
    Are human beings antithetical in nature? Is there a radical difference between pleasure, efficiency, and moral good, or is the conflict only imaginary? These have traditionally been considered the central questions of Plato's most vivid dialogue, the Protagoras. Many interpreters have seen this dialogue as a confrontation between the moralist and the relativist . This dichotomy is manifest when Plato and Protagoras discuss theoretical questions concerning either knowledge of facts or knowledge of values. Through a careful examination of the text, (...)
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  41.  7
    Horace, Odes 4. 1.A. T. Von S. Bradshaw - 1970 - Classical Quarterly 20 (01):142-.
    The introductory ode of Horace's fourth book has been given comparatively little critical attention, although it might have been expected to arouse exceptional interest, being the first-fruits of the lyricist's autumnal harvest. The neglect is due partly to the poem's deceptive simplicity but much more to the unease which it arouses in Horace's admirers: Venus does not seem the most fitting deity for the poet laureate to invoke, and moreover this is not so much an invocation as an appeal to (...)
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  42.  4
    Toward a Presentist Pedagogy of Interest.Oded Zipory - 2019 - Educational Theory 69 (6):675-691.
  43. On the Question of Reduction in (Poetic) Language.Oded Zipory - 2018 - Philosophy of Education 74:512-516.
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  44.  26
    On Educating While Hoping for the Impossible: Gabriel Marcel’s Absolute Hope as a Rejection of Educational Instrumentalism.Oded Zipory - 2017 - Studies in Philosophy and Education 37 (4):383-399.
    Over the last 20 years, there has been an increase in philosophical inquiries of hope both in philosophy of mind and of virtue as well as in the philosophy of education. This paper wishes to add to this discussion by presenting the analysis of hope by French existentialist philosopher and theologian Gabriel Marcel and examining its possible contribution to educational practices and beliefs. As one of the very few modern, systematic accounts of hope, Marcel’s provocative conception of it and his (...)
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  45. Gabriel Marcel and the Possibility of Non-Anthropocentric Hope in Environmental Education.Oded Zipory - 2017 - Philosophy of Education 73:107-121.
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  46.  12
    For an Education with No Hope.Oded Zipory - 2021 - Journal of Philosophy of Education 55 (2):383-396.
    Journal of Philosophy of Education, EarlyView.
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  47. Can Education Be Rid of Clichés?Oded Zipory - 2018 - Philosophy of Education 74:391-403.
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  48.  5
    Benjamin’s Children’s Theater and the Problem of Pure Means. [REVIEW]Oded Zipory - 2020 - Studies in Philosophy and Education 40 (1):93-99.
  49. Oriyanut Historit Ṿe-Tipuaḥ Ha-Biḳortiyut.Oded E. Schremer - 2004 - Universiṭat Bar-Ilan.
     
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  50.  12
    Horace, Odes_ 3.7: An Erotic _Odyssey?S. J. Harrison - 1988 - Classical Quarterly 38 (01):186-.
    Horace's Asterie ode has been somewhat neglected by critics. Fraenkel, uninterested in the erotic odes, fails to mention it, and others see it as merely counterbalancing the preceding six Roman Odes by its frivolity and light irony. However, it is one of Horace's most subtle and best-organized erotic odes, matching the more obvious conventions of Latin love-elegy with a romanticized Odyssey as an underlying framework.
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