Books by Mariano Gomez Aranda
Faltaba en el panorama español una historia de la literatura hebrea y judía equiparable a las exi... more Faltaba en el panorama español una historia de la literatura hebrea y judía equiparable a las existentes en otras lenguas. Este libro viene a llenar este importante vacío incorporando la notable aportación del mundo académico hispano, cuyas ediciones, traducciones y estudios durante las últims décadas han contribuido significativamente a un mejor conocimiento de la literatura hebrea a lo largo de su historia. Guadalupe Seijas ha dirigido esta obra en colaboración de otros 24 especialistas presentando una visión completa y rigurosa de esta literatura.
Este libro es, al mismo tiempo, una historia del judaísmo a través de sus textos, una ventana abierta a su historia, religión y cultura.
Papers by Mariano Gomez Aranda
H ay una expresión tradicional judía que dice que «desde Moisés hasta Moisés no hubo nadie como M... more H ay una expresión tradicional judía que dice que «desde Moisés hasta Moisés no hubo nadie como Moisés», que se suele interpretar en el sentido de que Moisés ben Maimón, más conocido como Maimónides (1138-1204), ha sido el pensador judío que más altura intelectual ha tenido inmediatamente por debajo del Moisés bíblico, el profeta que recibió las leyes fundamentales del judaísmo. Aunque no es el único representante de la filo sofía judía medieval, en la que destacaron otros intelectuales como Saadia Gaón, Salomón ibn Gabirol o Abraham ibn Ezra, sin duda Maimónides es quien mejor sintetizó el pensa miento aristotélico dentro del judaísmo en la Edad Media. Su obra principal, la Guía de perpü¿jos, escrita en árabe, tenía como objetivo precisamente la explicación del texto de la Biblia para hacerlo compatible con la filosofía de Aristóteles. ÁRISTOTELISMO Y BIBLIA Para llevar a cabo la síntesis entre texto bíblico y aristotelismo, Maimónides partió del concepto de la alegoría: los versícu los de la Biblia, además de su sentido literal, aluden a otras realidades diferentes que el intérprete debe descubrir. Según el pensador cordobés, el relato de la creación del mundo, tal como lo leemos en el libro del Génesis, esconde la estructura
Tu sais bien pourtant que je vivrai toujours près d'elle, cerfs, cerfs, Francis Jammes, fourchett... more Tu sais bien pourtant que je vivrai toujours près d'elle, cerfs, cerfs, Francis Jammes, fourchette», Marcel Proust, À la recherche du temps perdu * Esta publicación es parte del proyecto I+D+i Ciencia y religión en el judaísmo medieval (PID2020-118688GB-I00) financiado por el MICIIN.
Psalm 148 is a hymn inviting all beings in the celestial world and the earthly world to praise Go... more Psalm 148 is a hymn inviting all beings in the celestial world and the earthly world to praise God. Even though the Psalm seems simple and easy to understand, two questions have been raised in the history of the exegesis of this Psalm: why are these specific creatures and not others mentioned in the Psalm, and why are they placed in this particular order? In Ancient Judaism, little attention was given to the explanation of this Psalm from a scientific perspective. Abraham ibn Ezra seems to be the first Jewish exegete to have written a systematic commentary on Psalm 148 to demonstrate that the biblical text describes the structure, composition and laws of the universe according to Aristotelian principles. Ibn Ezra's scientific comments on this Psalm were the starting point for future scientific analyses by later exegetes in southern France, such as David Qimhi and Menahem ha-Meiri. The latter interpreted this Psalm in the light of Aristotelian cosmology, and, more specifically, in consonance with scientific ideas set forth in Aristotle's Meteorology. It is the purpose of this article to analyze how Psalm 148 was interpreted by these three Jewish exegetes from a scientific perspective, and to examine how later exegetes explained, developed or even refuted the scientific interpretations of their predecessors. It also examines the sources that Ibn Ezra may have used to learn about Aristotle's ideas.
Abraham Ibn Ezra (1089-1164) writes extensively on the Ten Commandments in his two commentaries o... more Abraham Ibn Ezra (1089-1164) writes extensively on the Ten Commandments in his two commentaries on Exodus 20:1-17 and in his commentary on Deuteronomy 5:5-21.1 He wrote his short commentary on Exodus in Lucca between 1142 and 1145 and his long commentary on this book in Rouen between 1155 and 1157. He composed his commentary on Deuteronomy at roughly the same time as his short commentary on Exodus.2
Biblica et Patristica Thoruniensia, 2021
The article analyzes how the most important medieval Jewish exegetes interpreted the book of Qohe... more The article analyzes how the most important medieval Jewish exegetes interpreted the book of Qohelet. It is focused on some of the most controversial ideas of the text, namely, the meaning of pleasures of life and the kind of wisdom praised in the book. The question of authorship, although not controversial, is also analyzed. The interpretations of medieval Jewish exegetes on these topics were the basis for their understanding of the purpose of the book as a whole. Different explanations were given by Jewish exegetes on whether the book of Qohelet encourages asceticism or promotes the knowledge of foreign sciences. Streszczenie. Artykuł przedstawia, w jaki sposób najważniejsi średniowieczni egzegeci żydowscy interpretowali Księgę Koheleta. Koncentruje się on na wybranych kontrowersyjnych koncepcjach tekstu, a mianowicie na znaczeniu przyjemności życia i rodzaju mądrości, która jest chwalona w księdze. Kwestia autorstwa, choć nie jest uznawana za kontrowersyjną, również stanowi przedmiot analizy. Interpretacje średniowiecznych egzegetów żydowskich dotyczące tych zagadnień były podstawą rozumienia przez nich celu całej księgi. Żydowscy egzegeci różnie wyjaśniali Księgę Koheleta, zastanawiając się, czy zachęca do ascezy, czy też promuje wiedzę o obcych naukach.
In Sefer Hegyon ha-Nefesh (Meditation of the Sad Soul), Abraham Bar Hiyya (ca. 1065-ca. 1140) add... more In Sefer Hegyon ha-Nefesh (Meditation of the Sad Soul), Abraham Bar Hiyya (ca. 1065-ca. 1140) addresses the problem of redemption of sinners through contrition and repentance, mostly based on his exegesis of the book of Jonah. According to him, this book reflects three categories of repentants: the completely righteous, the not-completely righteous and the wicked. The first category is represented by the prophet himself; the second by the sailors, who were saved from punishment by their prayers and repentance; and the third by the people of Nineveh, who repented so that the evil decree on them was cancelled. This article studies how Bar Hiyya constructs a theology of repentance based on his exegesis of Jonah, as well as comparing his ideas with those his contemporary Bahya ibn Paquda and considering the influence of Jewish and Muslim sources on Bar Hiyya.
Until the ninth century, most of Jewish literature was still very much in continuity with Rabbini... more Until the ninth century, most of Jewish literature was still very much in continuity with Rabbinic Judaism as it had developed in late Antiquity. At the end of the ninth century or the beginnings of the tenth century, in the arid and torrid lands of the Islamic East, Karaism emerged as a rival to the Rabbinic establishment. The Karaites were the first to cultivate new genres and approaches to traditional texts, including systematic biblical commentaries, which appear for the first time in the East precisely at that time. The Karaites, as well as the Rabbanites who opposed them, created in the East a new exegetical tradition that viewed grammar, philology, poetics, science and philosophy as the keys to interpret the biblical text. The contextual reading of the biblical text was based on the rules of the Hebrew language, the biblical literary conventions and the historical context. This tradition was later developed and perfected in the West, especially by the scholars of al-Andalus, a land praised by the Arabic poets for its freshness and fertility.
This article is a comprehensive, and comparative analysis of the most relevant medieval Jewish ex... more This article is a comprehensive, and comparative analysis of the most relevant medieval Jewish exegetes who wrote commentaries on or explanations of Psalm 2: Saadiah Gaon, Yefet ben Eli, Salmon ben Yeruham, Rashi, Josef Bechor Shor, Abraham ibn Ezra, David Kimhi, Jacob ben Reuben, Menahem ha-Meiri, and Isaiah of Thrani. Comparison will show the different solutions provided by medieval Jewish exegetes to the question as to which historical or eschatological figures, nations, or kingdoms the psalm refers to. Other controversial issues such as the place of Psalm 2 within the book of Psalms are also explored.
Some of Abraham ibn Ezra's philosophical ideas exposed in his biblical commentaries are the same ... more Some of Abraham ibn Ezra's philosophical ideas exposed in his biblical commentaries are the same as those of Aristotle. The purpose of this article is to analyse some of the Aristotelian ideas appearing in Abraham ibn Ezra's biblical commentaries and explain how he adapts the Aristotelian concepts to the explanation of the specific biblical verses. Ibn Ezra uses these concepts in his explanation of the structure of the Universe as found in some Psalms, the creation of the world in Genesis 1, and the origin of evil according to the book of Ecclesiastes. This paper also attempts to provide a hypothesis on how Ibn Ezra was able to apprehend Aristotelian philosophy.
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Books by Mariano Gomez Aranda
Este libro es, al mismo tiempo, una historia del judaísmo a través de sus textos, una ventana abierta a su historia, religión y cultura.
Papers by Mariano Gomez Aranda
Este libro es, al mismo tiempo, una historia del judaísmo a través de sus textos, una ventana abierta a su historia, religión y cultura.
El curso cuenta con 1 ECTS de la Universidad Complutense de Madrid.