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Excerpts from a philosophical midrash in Arabic

Title	Excerpts from a philosophical midrash in Arabic
Publication Date:	1300
Subject	Jewish sermons, Hebrew
Type	Other
Language	Arabic
Digital	Yes
Manuscript	No
Library:	Pompeu Fabra University Library
Record ID	cdi_europeana_collections_318_marc_nli_000044291
Library Location	Available Online
Date	1300
Sample Text	Excerpts from a philosophical midrash in Arabic on the Torah and the mushrooms, Sefer Ella Havit?) or from an article on the mind in the form of chapters of philosophical sermons. including the meaning of giving the Torah - the descent of the intellects from the "great fire", is the divine working intellect, to the human intellect; The purpose of the mitzvahs and their purpose - to bring the human soul out of its power into action and to bring it to its respectable degree of perfection, which is a painting of the ideal reality in the working mind. Divided into chapters without number. Part of his commentaries begins with the formula: "Fazl. Aalem Hafchach Allah Ta' An Hada Alanfas Alansaniyya..." (2b, 3a, 4a); It can be called "Pizul Pi Marfa Alanfes Alansania". It is not "Nur al-Lam" by Rabbi Nathaniel ben Yesha, "Seraj Aqul" by Rabbi Manzur Al-D'Mari, "Midrash Hafetz" by Rabbi Yahya ben Suleiman Altabiv, and "Alogiz al-Maghani" by Rabbi Daoud Allowani (and it is not "Psal fi Marfa Alanafs" in the head of the last one, in Oxford). Additional subject: Sermons Additional subject: Jewish philosophy Excerpts from a philosophical Midrash in Arabic about the Torah, book are these things?) Or an article about the soul by way of chapters of philosophical sermons. Including the meaning of the giving of torah - the integration of the intellect from the "Great Fire", is the divine working mind, the god of the human intellect; The taste of the commandments and their purpose are to carry out the human psyche and bring it to perfection of its venerable degree, which is a painting that is as they are the ideal reality in the worker. Divided into chapters without quorum. Some of his interpretations begin with the formula: "Split. I'll disappear Hafchch Allah 19 a' ann an dh'a al-Anfs al-Ansaniyah..." (2b, 3A, 4A); It's possible to be called "Split According to The Besse Al-Ansania." Is not "Nur al-T'alaam" to R. Nathaniel Ben-Isa, "Sarraj Aqul" to R. Mansour al-Damri, "Midrash Hefetz" to R. Yahya ben Suleiman al-Tabib and "Alugiz Almagani" to R. Daoud al-Luani (and does not "split according to The Arfa Al-Nafas", BK Oxford). The human mind; the purpose of the mitzvot is to bring the human soul to perfection, which is the ideal reality of the working mind. Part of its interpretation begins with the formula: A'alem Hafchach Allah Ta' An Hada Al-Nafs Al-Ansaniyya..." (2b, 3a, 4a); it can be called "Petzul Pi Marfa Al-Nafs Al-Ansaniyya". It is not "Nur al-Lam" by R. Nathaniel ben Yesha, "Seraj Aqul" by R. Manzur Al-D'Marri, "Midrash Hafetz" by R. Yahya ben Suleiman Al-Tabiv and "Alogiz al-Maghani" by R. Daoud Allowani (and not "shale fi Marfa Elenfs" in the head of the last one, in the 21st century Oxford). Additional subject: Sermons Additional subject: Jewish philosophy
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Pompeu Fabra University Library

Excerpts from a philosophical midrash in Arabic

Publication Date 1300

Subject Jewish sermons, Hebrew

Type Other

Language Arabic

Digital Yes

Manuscript No

Library Pompeu Fabra University Library

Record ID cdi_europeana_collections_318_marc_nli_000044291

Library Location Available Online

Date 1300

Sample Text Excerpts from a philosophical midrash in Arabic on the Torah and the mushrooms, Sefer Ella Havit?) or from an article on the mind in the form of chapters of philosophical sermons. including the meaning of giving the Torah - the descent of the intellects from the "great fire", is the divine working intellect, to the human intellect; The purpose of the mitzvahs and their purpose - to bring the human soul out of its power into action and to bring it to its respectable degree of perfection, which is a painting of the ideal reality in the working mind. Divided into chapters without number. Part of his commentaries begins with the formula: "Fazl. Aalem Hafchach Allah Ta' An Hada Alanfas Alansaniyya..." (2b, 3a, 4a); It can be called "Pizul Pi Marfa Alanfes Alansania". It is not "Nur al-Lam" by Rabbi Nathaniel ben Yesha, "Seraj Aqul" by Rabbi Manzur Al-D'Mari, "Midrash Hafetz" by Rabbi Yahya ben Suleiman Altabiv, and "Alogiz al-Maghani" by Rabbi Daoud Allowani (and it is not "Psal fi Marfa Alanafs" in the head of the last one, in Oxford). Additional subject: Sermons Additional subject: Jewish philosophy Excerpts from a philosophical Midrash in Arabic about the Torah, book are these things?) Or an article about the soul by way of chapters of philosophical sermons. Including the meaning of the giving of torah - the integration of the intellect from the "Great Fire", is the divine working mind, the god of the human intellect; The taste of the commandments and their purpose are to carry out the human psyche and bring it to perfection of its venerable degree, which is a painting that is as they are the ideal reality in the worker. Divided into chapters without quorum. Some of his interpretations begin with the formula: "Split. I'll disappear Hafchch Allah 19 a' ann an dh'a al-Anfs al-Ansaniyah..." (2b, 3A, 4A); It's possible to be called "Split According to The Besse Al-Ansania." Is not "Nur al-T'alaam" to R. Nathaniel Ben-Isa, "Sarraj Aqul" to R. Mansour al-Damri, "Midrash Hefetz" to R. Yahya ben Suleiman al-Tabib and "Alugiz Almagani" to R. Daoud al-Luani (and does not "split according to The Arfa Al-Nafas", BK Oxford). The human mind; the purpose of the mitzvot is to bring the human soul to perfection, which is the ideal reality of the working mind. Part of its interpretation begins with the formula: A'alem Hafchach Allah Ta' An Hada Al-Nafs Al-Ansaniyya..." (2b, 3a, 4a); it can be called "Petzul Pi Marfa Al-Nafs Al-Ansaniyya". It is not "Nur al-Lam" by R. Nathaniel ben Yesha, "Seraj Aqul" by R. Manzur Al-D'Marri, "Midrash Hafetz" by R. Yahya ben Suleiman Al-Tabiv and "Alogiz al-Maghani" by R. Daoud Allowani (and not "shale fi Marfa Elenfs" in the head of the last one, in the 21st century Oxford). Additional subject: Sermons Additional subject: Jewish philosophy

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