Prayers to the God of Aristotle’s Metaphysics: Tefillot siyyum for chapters of Book Delta of Aristotle’s Metaphysics, 2011
By: Yehuda Halper
Title Prayers to the God of Aristotle’s Metaphysics: Tefillot siyyum for chapters of Book Delta of Aristotle’s Metaphysics
Type Article
Language English
Date 2011
Journal Zutot
Volume 8
Pages 15–29
Categories Aristotle, Commentary, Metaphysics
Author(s) Yehuda Halper
Publisher(s)
Translator(s)
In one incomplete manuscript of Aristotle’s Metaphysics with Averroes’ Long Commentary, a scribe has inserted short prayers, which seem to fit the genre of tefillot siyyum, to be read by the reader of the text upon completion of certain chapters of Book Δ of the Metaphysics. These prayers are thematically related to the content of Aristotle’s Metaphysics and Averroes’ commentary and accordingly suggest a philosophical interpretation of Judaism, God and the creation of the world that has as its centre-point metaphysics, as understood by Aristotle and his most important commentator, Averroes.

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The Convergence of Religious and Metaphysical Concepts: Mofet and Devequt in the Hebrew Translation of Averroës‘ Long Commentary on Aristotle’s Metaphysics, 2001
By: Yehuda Halper
Title The Convergence of Religious and Metaphysical Concepts: Mofet and Devequt in the Hebrew Translation of Averroës‘ Long Commentary on Aristotle’s Metaphysics
Type Article
Language English
Date 2001
Journal Studia Neoaristotelica
Volume 8
Issue 2
Pages 163-177
Categories Metaphysics, Aristotle, Relation between Philosophy and Theology
Author(s) Yehuda Halper
Publisher(s)
Translator(s)
Translators of Aristotle’s and Averroës’ metaphysical works into 14th C Hebrew often associated important philosophical concepts with Hebrew terms that were also used to signify central Jewish and Biblical religious concepts. Here I examine how two such terms, “mofet” and “devequt”, were used to refer to extraordinary, divine wonders and to clinging (in particular to God) respectively in the religious texts, but to Aristotelian demonstration and continuity (especially noetic continuity) respectively in the translations of Averroës’ Long Commentary on Aristotle’s Metaphysics. This kind of convergence of metaphysical and religious terms makes possible, indeed encourages, a re-interpretation of the religious concepts along Aristotelian lines. Biblical expressions of God’s wonders are thus to be interpreted to refer to Aristotelian demonstration and the mystical desire to cling to God is to refer to unifi cation with the Active Intellect.

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Revision and Standardization of Hebrew Philosophical Terminology in the Fourteenth Century. The Example of Averroes's Long Commentary on Aristotle's Metaphysics Δ, 2013
By: Yehuda Halper
Title Revision and Standardization of Hebrew Philosophical Terminology in the Fourteenth Century. The Example of Averroes's Long Commentary on Aristotle's Metaphysics Δ
Type Article
Language English
Date 2013
Journal Aleph
Volume 13
Issue 1
Pages 95-137
Categories Aristotle, Metaphysics
Author(s) Yehuda Halper
Publisher(s)
Translator(s)

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The Convergence of Religious and Metaphysical Concepts: Mofet and Devequt in the Hebrew Translation of Averroës‘ Long Commentary on Aristotle’s Metaphysics, 2001
By: Yehuda Halper
Title The Convergence of Religious and Metaphysical Concepts: Mofet and Devequt in the Hebrew Translation of Averroës‘ Long Commentary on Aristotle’s Metaphysics
Type Article
Language English
Date 2001
Journal Studia Neoaristotelica
Volume 8
Issue 2
Pages 163-177
Categories Metaphysics, Aristotle, Relation between Philosophy and Theology
Author(s) Yehuda Halper
Publisher(s)
Translator(s)
Translators of Aristotle’s and Averroës’ metaphysical works into 14th C Hebrew often associated important philosophical concepts with Hebrew terms that were also used to signify central Jewish and Biblical religious concepts. Here I examine how two such terms, “mofet” and “devequt”, were used to refer to extraordinary, divine wonders and to clinging (in particular to God) respectively in the religious texts, but to Aristotelian demonstration and continuity (especially noetic continuity) respectively in the translations of Averroës’ Long Commentary on Aristotle’s Metaphysics. This kind of convergence of metaphysical and religious terms makes possible, indeed encourages, a re-interpretation of the religious concepts along Aristotelian lines. Biblical expressions of God’s wonders are thus to be interpreted to refer to Aristotelian demonstration and the mystical desire to cling to God is to refer to unifi cation with the Active Intellect.

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