328:
All that may be conceived of Him is that He is inconceivable. Celestial by origin, the human soul, so long as it is attached to the body, groans under a shameful slavery. The occupation worthy of its noble extraction is therefore to direct all its faculties toward the worship of its
Creator, the happiness of its fellow-creatures, and the triumph of truth. This result can be attained only in keeping the commandments of God.
323:
then, worth seeking? After their enjoyment follows despair, a vacuum never to be filled. Unfortunate are they who give way to their enticements. Can one be heedless when so many agents of destruction are suspended over his head; when the stars that roll above him and survey his fate bring about, in their rapid courses, unforeseen but inevitable events, that the decree of the
Eternal has attached to their movement.
110:). Bedersi's father, very much pleased with those evidences of his child's precocity, expressed his approbation in a short poem which in many editions is given at the end of the hymn. The work contains only mere quibbles on Biblical passages, and is often very obscure; but, considering the age of the author, the facility with which he handles the Hebrew vocabulary is astonishing.
767:
275:
by tradition, submitting even in this to the investigations of philosophy. He, Bedersi, therefore, entreats
Solomon ben Adret to withdraw the excommunication for the sake of Maimonides—whose works would be studied in spite of all excommunication—for his own (Ben Adret's) sake, and for the good name of Provençal Jewish learning. The
317:
The sage, though the highest type of humanity, is liable to the vicissitudes of fortune. He is not exempt from any of the evils which assail humanity; and the sword of death stabs alike the philosopher and the boor. But, if this view be dispiriting, there is another which is consoling. The soul which
274:
as heretics. From time immemorial, science had been fostered by Jewish scholars on account of its importance for religion. This was true in greatest measure of
Maimonides, who studied philosophy, mathematics, astronomy, and medicine by the aid of the Greek writers; in theology, however, he was guided
340:
Finally, turn neither to the left nor to the right from all that the wise men believed, the chief of whom was the distinguished master
Maimonides, of blessed memory, with whom no one can be compared from among the wise men who have lived since the close of the Talmud; then I shall be sure that thou,
327:
But do not, child of man, accuse the Author of nature of the evils that overwhelm thy short and frail existence. The evils thou complainest of are of thine own making. As for the
Eternal, His words are all wisdom and goodness. Man aspires in vain to understand them; they are beyond his intelligence.
638:
a dissertation, bearing no title, on the question whether (in
Aristotelean philosophy) individuals of the same species, diverse in their "accidents," differ also in their essential form; or whether form is inherent in the species and embraces it entirely, so that individuals differ solely by reason
322:
And yet the world is nothing but a tempestuous sea; time is naught but a bridge thrown over the abyss connecting the negation that preceded existence with the eternity that is to follow it. The slightest inadvertence can precipitate him who crosses this bridge into the abyss. Are worldly pleasures,
318:
lives within him, when man is bereft of this world's goods, will accompany him beyond the grave. Still, to the shame of humanity, man does not care to improve this noblest part of himself. He is entrapped by the perfidious charms of the world; and his years roll away in search of illusions.
639:
of their "accidents." In
Bedersi's opinion there are two forms: a general one embracing the whole species; and a special individual form which is essential and can not be considered as an "accident." In this dissertation is quoted another work of Bedersi's, his
525:, also attributed to Abraham Bedersi, seems to have been written by Jedaiah. In this poem the author bewails the sufferings and the exile of the Jews, which can only refer to the banishment of the Jews from France in 1306 (compare Luzzatto, l.c.;
270:, remarked that he and his friends were not indignant about the ban, because science was invulnerable. Their grievance was that Ben Adret should have branded the Jewish congregations of
406:
189:
409:
are still extant in manuscript (MSS. at St. Petersburg and at the
Bodleian Library, Oxford, Nos. 502 and 1404). The poem was translated into Latin by Uchtman; into
422:
418:
509:(Tablets), a prayer composed of 412 words in which only the letters from "alef" to "lamed" occur. This composition is commonly attributed to his father,
438:
446:
426:
131:
394:
466:
402:
663:
474:
398:
386:
450:
301:(The Examination of the World), called also by its first words, "Shamayim la-Rom" (Heaven's Height), a didactic poem written after the 1306
126:, he was but fifteen years old when he entered the Talmudical school of R. Meshullam. At the age of seventeen he produced his ethical work
813:
635:(Book of Consolidation), in which Bedersi answers the objections made by a friend of his to the theories expounded in the preceding work
599:(The Theories Concerning the Material Intellect), in which Bedersi gives the diverse opinions on the Passive Intellect as expounded by
857:
847:
434:
674:
col. 1283) and that he was the author of the philosophical poem on the thirteen articles of belief of
Maimonides (compare Luzzatto,
118:
Bedersi's Talmudical knowledge must have been equally extensive; for, as may be seen in the introduction to his commentary on the
212:
These poetical productions of Bedersi's youth were followed by a number of works of a more serious character, among which were:
148:
on instruction, and the sciences that men should acquire after having familiarized themselves with their religious obligations
862:
852:
842:
872:
266:
and against science in general. Bedersi, after having expressed his respect for the upright and learned rabbi of
17:
867:
643:(The Desert of Antiquity), containing a commentary—no longer in existence—on the twenty-five premises given by
188:(The Woman-Hater). The young poet dedicated this composition to his two friends, MeĂŻr and Judah, sons of
130:(The Book of the Garden). This treatise, first published at Constantinople in 1515 (?) and reproduced by
617:(Treatise on the Opposites in the Motions of the Spheres), explaining a passage in the commentary of
180:(The Women-Lover). In the short introduction to this treatise, Bedersi says that he wrote it against
784:
608:
530:
807:
793:
649:
390:
237:
549:
Bedersi also wrote a large number of treatises on philosophy, several of which are quoted by
94:
Bedersi was a precocious child. He was scarcely fifteen years old when he published his work
313:
p. 37). This poem is divided into 37 short chapters, and may be summarized as follows:
837:
832:
181:
8:
550:
441:, and (in verse) by Stern, preceded by an interesting Hebrew introduction by Weiss; into
244:(copies of this commentary are still extant in manuscript in several European libraries).
83:
341:
enriched with all the knowledge of religion and philosophy, wilt fear the Lord thy God.
302:
430:
255:
361:
The most that we can understand about God is that we can not understand Him, as the
309:, to which event reference is made in the eleventh chapter (compare Renan-Neubauer,
776:
659:
462:
454:
241:
59:
47:
655:
534:
510:
470:
442:
410:
382:
271:
107:
63:
31:
780:
788:
667:
414:
826:
802:
771:
374:
225:
98:(The Mem Prayer), a hymn of 1000 words, each of which begins with the letter
582:(Treatise on the Intellect), a modification of the Hebrew version (entitled
197:
78:, "Dispenser of Pearls"), and because of this appellation the ethical work
654:
It is probable that Bedersi wrote a supercommentary on the commentary on
350:
251:
806:
770: This article incorporates text from a publication now in the
365:
said: The sum total of what we know of Thee is that we do not know Thee.
644:
333:
263:
43:
622:
600:
267:
259:
618:
587:
572:
563:
381:
ii. 139), with many commentaries, among which are those written by
280:
732:
730:
728:
726:
724:
722:
720:
718:
716:
714:
429:, Auerbach (who made use of a translation of parts iv. and v. by
349:, Bedersi as the author of this poem is the "wise man" quoted by
229:
221:
217:
119:
521:), composed of 1000 words, each of which begins with the letter
262:, had pronounced an anathema against the works and partisans of
370:
306:
123:
55:
711:
489:
Appendix, p. 5), Bedersi was also the author of the poem
377:, between 1476 and 1480, it was republished 67 times (compare
172:
At eighteen he published a work in defense of women, entitled
142:
on isolation from the world, and the inconstancy of the latter
522:
346:
233:
193:
103:
332:
Bedersi concludes his poem by expressing his admiration for
369:
This poem enjoyed the greatest success. Published first at
39:
817:. Vol. 3 (11th ed.). Cambridge University Press.
99:
62:, he occasionally joined to his name that of his father,
557:
Seven of these works are still extant in manuscript:
775:
742:
736:
69:In his poems he assumed the appellation "Penini" (
824:
647:in his introduction to the second volume of the
54:, which probably corresponds to the Hebrew name
279:has been incorporated with Solomon ben Adret's
553:in the introduction to his commentary on the
70:
576:(MSS. Oxford, Nos. 2100, 2107, and 2121, 6)
86:has been erroneously ascribed to Bedersi.
42:poet, physician, and philosopher; born at
200:, and has been edited by Neubauer in the
801:
748:
151:on the laws and the conduct of the judge
138:iii., is divided into eight chapters:
14:
825:
662:, although some attribute it to Rabbi
544:
357:(II:30) on the unknowability of God:
58:; and, according to the practices of
293:
35:
24:
216:A philosophical commentary on the
113:
25:
884:
46:(hence his surname Bedersi). His
858:14th-century French philosophers
848:13th-century French philosophers
797:. New York: Funk & Wagnalls.
765:
615:Ha-Ma'amar be-Hafoke ha-Meḥallek
461:1880,pp. 334 et seq.; into
289:("The Examination of the World")
737:Gottheil & Broydé 1901–1906
393:. Four commentaries written by
785:"Bedersi, Jedaiah ben Abraham"
694:
562:Annotations on the Physics of
480:
407:Immanuel of Lattes the Younger
207:
167:
145:on divine worship and devotion
13:
1:
682:
592:Kitab al-'Akl we al-Ma'akulat
584:Sefer ha-Sekel we ha-Muskalat
311:Les Ecrivains Juifs Français,
258:, who, at the instigation of
89:
863:Medieval Jewish philosophers
687:
571:Annotations on the Canon of
7:
176:(The Rustling of Wings) or
30:(c. 1270 – c. 1340) (
28:Jedaiah ben Abraham Bedersi
10:
889:
758:
597:Ha-De'ot be-Sekel ha-Ḥomri
379:Bibliotheca Friedlandiana,
808:"Bedaresi, Yedaiah"
513:. Another poem, entitled
72:
71:
853:14th-century French Jews
843:13th-century French Jews
609:Alexander of Aphrodisias
531:Chaim Yosef David Azulai
220:of diverse parts of the
873:Philosophers of Judaism
814:Encyclopædia Britannica
794:The Jewish Encyclopedia
708:Hebrew part, p. 1)
567:(De Rossi MS. No. 1398)
485:According to Luzzatto (
254:Letter"), addressed to
190:Don Solomon Dels-Enfanz
163:on rhetoric and poetry.
791:; et al. (eds.).
650:Guide of the Perplexed
459:Antologia Israelitica,
391:Yom-Tov Lipmann Heller
373:by Estellina, wife of
367:
343:
330:
238:Pirke De-Rabbi Eliezer
423:Joel ben Joseph Faust
359:
338:
315:
491:Baḳḳashat ha-Lamedin
196:. It was written in
182:Judah ibn Shabbethai
868:People from BĂ©ziers
545:Philosophical works
277:Iggeret Hitnaáş“áş“elut
248:Iggeret Hitnaáş“áş“elut
84:Solomon ibn Gabirol
706:Zunz Jubelschrift,
633:Ketab ha-Hit'aáş“mut
202:Zunz Jubelschrift,
96:Baḳḳashat ha-Memin
777:Gottheil, Richard
555:Beḥinat ha-'Olam.
539:Gesch. der Juden,
439:Joseph Hirschfeld
303:expulsion of Jews
256:Shlomo ibn Aderet
102:(translated into
16:(Redirected from
880:
818:
810:
798:
769:
768:
752:
746:
740:
734:
709:
698:
660:Abraham ibn Ezra
590:'s Arabic work,
495:The Lamed Prayer
447:Philippe Aquinas
427:Simson Hamburger
399:Jacob (of Fano?)
299:Beḥinat ha-'Olam
294:Behinat ha-'Olam
242:Midrash Tehillim
174:áş’iláş“al Kenafayim
80:Mibḥar haPeninim
77:
76:
74:
60:Hachmei Provence
37:
21:
888:
887:
883:
882:
881:
879:
878:
877:
823:
822:
821:
789:Singer, Isidore
766:
761:
756:
755:
747:
743:
735:
712:
699:
695:
690:
685:
551:Moses ibn Ḥabib
547:
535:Heinrich Graetz
527:Shem haGedolim,
519:Thousand Alephs
511:Abraham Bedersi
483:
419:Hirsch ben MeĂŻr
383:Moshe ibn Habib
324:
321:
296:
287:Beḥinat ha'Olam
272:southern France
210:
170:
136:Ozar ha-Ṣifrut,
132:Joseph Luzzatto
128:Sefer ha-Pardes
116:
114:Sefer ha-Pardes
92:
64:Abraham Bedersi
23:
22:
18:Jedaiah Bedersi
15:
12:
11:
5:
886:
876:
875:
870:
865:
860:
855:
850:
845:
840:
835:
820:
819:
805:, ed. (1911).
803:Chisholm, Hugh
799:
762:
760:
757:
754:
753:
741:
710:
692:
691:
689:
686:
684:
681:
680:
679:
676:Ḥotam Tokhnit,
668:Steinschneider
636:
630:
612:
594:
580:Ketab ha-Da'at
577:
568:
546:
543:
482:
479:
467:Tobias Goodman
415:Isaac Auerbach
403:Leon of Mantua
295:
292:
291:
290:
284:
245:
209:
206:
186:Sone ha-Nashim
169:
166:
165:
164:
161:
158:
155:
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143:
115:
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91:
88:
9:
6:
4:
3:
2:
885:
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871:
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861:
859:
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854:
851:
849:
846:
844:
841:
839:
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834:
831:
830:
828:
816:
815:
809:
804:
800:
796:
795:
790:
786:
783:(1901–1906).
782:
781:Broydé, Isaac
778:
773:
772:public domain
764:
763:
750:
749:Chisholm 1911
745:
738:
733:
731:
729:
727:
725:
723:
721:
719:
717:
715:
707:
703:
697:
693:
677:
673:
669:
665:
664:Asher Crescas
661:
657:
653:
651:
646:
642:
641:Midbar Ḳadmut
637:
634:
631:
628:
624:
620:
616:
613:
610:
606:
602:
598:
595:
593:
589:
585:
581:
578:
575:
574:
569:
566:
565:
560:
559:
558:
556:
552:
542:
540:
536:
532:
528:
524:
520:
516:
512:
508:
504:
500:
496:
492:
488:
487:Ḥotam Toknit,
478:
476:
475:J. Tugendhold
472:
468:
464:
460:
456:
452:
448:
444:
440:
436:
432:
428:
424:
420:
416:
412:
408:
404:
400:
396:
392:
388:
387:Jacob Frances
384:
380:
376:
375:Abraham Conat
372:
366:
364:
358:
356:
355:Sefer Ikkarim
352:
348:
345:According to
342:
337:
335:
329:
325:
319:
314:
312:
308:
304:
300:
288:
285:
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278:
273:
269:
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261:
257:
253:
249:
246:
243:
239:
235:
231:
227:
226:Midrash Rabba
223:
219:
215:
214:
213:
205:
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101:
97:
87:
85:
81:
67:
65:
61:
57:
53:
49:
45:
41:
33:
29:
19:
812:
792:
744:
705:
701:
696:
675:
671:
648:
640:
632:
626:
614:
604:
596:
591:
583:
579:
570:
561:
554:
548:
538:
526:
518:
514:
507:Batte Nefesh
506:
503:House of God
502:
498:
494:
490:
486:
484:
458:
395:Isaac Monçon
378:
368:
362:
360:
354:
344:
339:
331:
326:
320:
316:
310:
298:
297:
286:
276:
252:Apologetical
247:
211:
201:
198:rhymed prose
185:
177:
173:
171:
160:on astronomy
135:
127:
117:
95:
93:
79:
68:
51:
36:ידעיה הבדרשי
27:
26:
838:1340 deaths
833:1270 births
702:Oheb Nashim
678:p. 2).
541:vii. 206).
481:Minor works
451:Michel Beer
431:Mendelssohn
351:Joseph Albo
208:Other works
178:Oheb Nashim
168:Oheb Nashim
827:Categories
683:References
672:Cat. Bodl.
645:Maimonides
533:ii. s.v.;
515:Elef Alfin
334:Maimonides
264:Maimonides
157:on sophism
154:on grammar
90:Early life
688:Citations
666:(compare
623:Aristotle
607:(compare
601:Aristotle
425:or Wust,
268:Barcelona
260:Abba Mari
222:Midrashim
50:name was
700:compare
627:De CĹ“lo,
619:Averroes
605:De Anima
588:Alfarabi
573:Avicenna
564:Averroes
363:wise man
283:, § 418.
281:Responsa
224:such as
52:En Bonet
38:) was a
774::
759:Sources
704:in the
656:Genesis
469:; into
463:English
455:Italian
453:; into
435:J. Levy
230:Tanhuma
218:Aggadah
122:of the
120:Aggadah
75:
48:Occitan
44:BĂ©ziers
505:), or
499:Bet El
497:), or
471:Polish
443:French
411:German
405:, and
389:, and
371:Mantua
307:France
240:, and
204:1884.
124:Talmud
108:German
73:×”×¤× ×™× ×™
56:Tobiah
40:Jewish
32:Hebrew
787:. In
586:) of
523:aleph
347:Husik
305:from
234:Sifre
194:Arles
104:Latin
629:i. 4
449:and
106:and
658:by
625:'s
621:on
603:in
529:of
473:by
465:by
457:in
445:by
433:),
413:by
353:in
192:of
184:'s
134:in
100:mem
82:of
829::
811:.
779:;
713:^
670:,
537:,
477:.
437:,
421:,
417:,
401:,
397:,
385:,
336::
250:("
236:,
232:,
228:,
66:.
34::
751:.
739:.
652:.
611:)
517:(
501:(
493:(
20:)
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