Yehudah Halevi - Revision history

פטר חמור at 19:22, 17 November 2024

2024-11-17T19:22:30Z

2024-11-17T19:13:03Z

‎View on Noahides

2024-11-17T19:11:43Z

2024-11-17T19:10:46Z

‎Comarison with Maimonides

2024-11-17T19:10:12Z

2024-11-17T19:09:15Z

2024-11-17T19:08:33Z

2024-11-17T19:03:35Z

2024-11-17T19:00:29Z

2024-11-17T18:55:06Z

@@ Line 13: / Line 13: @@
 Many misread Yehudah Halevi's position as teaching the uniqueness of Judaism and the corollary falseness of other religions; we are true and they are wrong. However, as the above passage shows, the correct reading is that the other religions are only limbs on the trunk of Judaism. Even Halevi's limiting of prophecy to Judaism does not preclude the availability of some form of revelation for all. The book itself opens with a story of a king getting inspiration from God through a true dream and thereby coming to learn of the higher Mosaic revelation.[10]
-In Kuzari, Isaac Sangari promotes Judaic Noahide philosophy to the [[Kutrigurs]] as a middle way between that of the Persian Wisemen and the dogmatism of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
+In Kuzari, Isaac Sangari promotes Judaic Noahide philosophy to the [[Kutrigurs]] as a middle way between that of the Persian Wisemen and the illogic of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
 ==Comparison with Maimonides==
 While I dealt with Yehudah Halevi, some of the same sentiments are found in Maimonides' writings, embedded within a more theologically contradictory halakhic grid.  The complexity of Maimonides' position is beyond the scope of this paper.

@@ Line 13: / Line 13: @@
 Many misread Yehudah Halevi's position as teaching the uniqueness of Judaism and the corollary falseness of other religions; we are true and they are wrong. However, as the above passage shows, the correct reading is that the other religions are only limbs on the trunk of Judaism. Even Halevi's limiting of prophecy to Judaism does not preclude the availability of some form of revelation for all. The book itself opens with a story of a king getting inspiration from God through a true dream and thereby coming to learn of the higher Mosaic revelation.[10]
-Kuzari promotes Judaic Noahide philosophy to the [[Kutrigurs]] as a middle way between that of the Persian Wisemen and the dogmatism of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
+In Kuzari, Isaac Sangari promotes Judaic Noahide philosophy to the [[Kutrigurs]] as a middle way between that of the Persian Wisemen and the dogmatism of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
 ==Comparison with Maimonides==
 While I dealt with Yehudah Halevi, some of the same sentiments are found in Maimonides' writings, embedded within a more theologically contradictory halakhic grid.  The complexity of Maimonides' position is beyond the scope of this paper.

@@ Line 13: / Line 13: @@
 Many misread Yehudah Halevi's position as teaching the uniqueness of Judaism and the corollary falseness of other religions; we are true and they are wrong. However, as the above passage shows, the correct reading is that the other religions are only limbs on the trunk of Judaism. Even Halevi's limiting of prophecy to Judaism does not preclude the availability of some form of revelation for all. The book itself opens with a story of a king getting inspiration from God through a true dream and thereby coming to learn of the higher Mosaic revelation.[10]
-Kuzari promotes Noahide Judaic philosophy to the [[Kutrigurs]] as a middle way between that of the Persian Wisemen and the dogmatism of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
+Kuzari promotes Judaic Noahide philosophy to the [[Kutrigurs]] as a middle way between that of the Persian Wisemen and the dogmatism of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
 ==Comparison with Maimonides==
 While I dealt with Yehudah Halevi, some of the same sentiments are found in Maimonides' writings, embedded within a more theologically contradictory halakhic grid.  The complexity of Maimonides' position is beyond the scope of this paper.

@@ Line 15: / Line 15: @@
 Kuzari promotes Noahide Judaic philosophy to the [[Kutrigurs]] as a middle way between that of the Persian Wisemen and the dogmatism of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
-==Comarison with Maimonides==
+==Comparison with Maimonides==
 While I dealt with Yehudah Halevi, some of the same sentiments are found in Maimonides' writings, embedded within a more theologically contradictory halakhic grid.  The complexity of Maimonides' position is beyond the scope of this paper.

@@ Line 13: / Line 13: @@
 Many misread Yehudah Halevi's position as teaching the uniqueness of Judaism and the corollary falseness of other religions; we are true and they are wrong. However, as the above passage shows, the correct reading is that the other religions are only limbs on the trunk of Judaism. Even Halevi's limiting of prophecy to Judaism does not preclude the availability of some form of revelation for all. The book itself opens with a story of a king getting inspiration from God through a true dream and thereby coming to learn of the higher Mosaic revelation.[10]
-Kuzari promotes Noahide Judaic philosophy to the [[Kutrigurs]] as a middle way between that of other Philosophers and the dogmatism of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
+Kuzari promotes Noahide Judaic philosophy to the [[Kutrigurs]] as a middle way between that of the Persian Wisemen and the dogmatism of the Sabellian [[Urum]] and the dogmatism of the early Abbasid Ismailis.
 ==Comarison with Maimonides==
 While I dealt with Yehudah Halevi, some of the same sentiments are found in Maimonides' writings, embedded within a more theologically contradictory halakhic grid.  The complexity of Maimonides' position is beyond the scope of this paper.