ben moses joseph (19 Ergebnisse)

Softbound. Zustand: Very Good. Octavo, stapled paper covers, viii, 36 pp. Text is in Hebrew. Reprints the Lvov edition of 1880.

Softbound. Zustand: Very Good. Octavo, paper covers, vii, 112, 32, 34 pp. Text is in Hebrew.

Hardbound. Zustand: Very Good. Royal octavo, black cloth with gold lettering, ii, 124 pp. Text is in Hebrew.

Hardbound. Zustand: Very Good. Octavo, blue cloth with gold lettering, xxx, 136 pp. Text is in Hebrew. Reprints the fouth edition, Vilna, 1905.

Hardbound. Zustand: Very Good. Quarto, black cloth with gold lerrering, 64, 132, 116, 96 pp. Text is in Hebrew.

Hardbound. Zustand: Very Good. Octavo, maroon cloth with gold lettering, 114 pp. Text is in Hebrew. Reprints an older edition. Possibly Amsterdam, David Tartas, 455 [1695].

Hardbound. Zustand: Very Good. Folios, brown cloth with gold lettering on the spine of the second volumes and blind-stamped lettering on the front boards, the spine of the first volume has been reinforced with new brown cloth, a few patches of fraying to the spine of the second volume, 228, 303 pp. + 242, 22, 160, 28, 12 pp. Text is in Hebrew.

Hardbound. Zustand: Good+. Quarto, brown cloth spine with a hand-done paper label, marbled paper covered boards with almost the entire frontboard covered with a printed pastedown paper label, 234 pp. Yellowed paper Text is in Hebrew.

Hardbound. Zustand: Very Good. Duodecimo, blue cloth with gold lettering, x, 186, 36 pp. Text is in Hebrew. Reprints in the edition, Pressburg, Druck und Verlag von Anton Edlen v. Schmid, 1838. Helek Shemi is newly typeset.

Hardbound. Zustand: As New. Small folios, blue cloth with gold lettering, 228, 96 + 97-300, 244 pp. Text is in Hebrew.

Hardbound. Zustand: Very Good. Quartos, brown cloth with gold lettering, 38, 404 pp. + 18, 585 pp. + 16, 502 pp., indexes Text is in Hebrew.

Hardbound. Zustand: Good. Octavo, worn leather spine and worn corners with the loss of the rear open corner, marbled paper covered boards with a cut-out paper heart at the center of the front board, 72 pp., yellow staining at the edges Text is in Hebrew.

Jerusalem, c.1980, Or. cloth, 52 lvs. In Hebrew. In excellent condition. * Joseph Moses ben David (1691-1752), German rabbinical scholar. His work Shoresh Yosef is on the laws and priciples of Migo.

Hardbound. Zustand: Good. Folio, rebacked in black cloth with heavy boards, 222 pp., errata, 286, pp., errata. Lacking a separate title page for the second part Text is in Hebrew.

Hardbound. Zustand: Very Good-. Small quartos, red cloth with gold lettering, x, 404, 227 + 272, 131 pp., wear the the front hibge of the second volume. Textt is in Hebrew, with an introduction by Yitshak Nisim. Facsimile of the Krakau edition of 1778-1780.

Hardbound. Zustand: Good. Folio, black cloth with gold spine lettering and a blind-stamped emblem on the front board, vi, 422, 230, 33 pp., yellowed paper Text is in Hebrew.

Hardcover. Zustand: vg. Two volumes in one. 4to. 52pp. (introduction) 160pp. 122pp. 3/4 vellum over marbled boards. Rebound in original covers and spine. Title page in German and Hebrew. Customs, legal decisions and responsa of Israel Isserlein (Terumat HaDeshan) collected by his pupil, Joseph ben Moss. Rabbi Israel Isserlin ben Petahiah (1390-1460) was a Talmudist, and Halakhist, best known for his Terumat HaDeshen, which served as one source for HaMapah, the component of the Shulkhan Arukh by Moses Isserles. Critical edition edited by Dr. Jakob Freimann (see below). Minor age wear to binding. Sporadic foxing to inside. Otherwise clean and tight. In Hebrew. Very good condition. Bet Eked V. 2, P. 521, item# 767.

Wood cover. Zustand: poor to good-. First edition. Folio. 50 leaves. Beige wooden boards. Illustrated title page with imagery of Moshe, Aharon, Jacobs dream of the ladder and King David playing the harp. Order of Slikhot, prayers for forgiveness, to be included in the Jewish observance during the month of Elul, the month of the High Holidays, between Rosh Hashana and Yom Kippur. The book captures the custom of polish Jews (Ashkenazi tradition), which differs from Sephardi tradition in many ways. While Sephardi Jews include Slikhot throughout the month of Elul, Ashkenazi Jews observe Slikhot for the ten days of Rosh Hashana to Yom Kippur. Text in Hebrew. Binding reinforced with brown library tape at spine, staining and splintered corners at edges of front cover. Spine frayed at head and tail. Foxing inside front cover. Title page and first leaf detached but present, creasing at inner margin affects decoration (up to 0.5 inches), staining (from wax), creasing and fraying at lower edge, affects text (up to 1 inch missing). Sporadic wax stains, foxing, age-toning and some water stains throughout block. Starting at leaf 49. Last two pages detached, but present. Foxing inside back cover, which is splintered in the middle of lower half. Back cover separated from block but attached at front joint. Binding in overall poor, interior in fair to good- condition.

Hardcover. Zustand: Good. Four volumes, folio (published between 1739 and 1742). Woodcut printer's device at titles; woodcut endpieces in first volume. Hebrew text opens from right to left; leaf numbers in Hebrew characters. Hebrew chronograms yield Jewish dates of publication [5]499-[5]502. Brown library buckram (scuffed at extremities), spines lettered in gilt. Endleaves renewed. A good set. (See foliation and condition notes for each volume below.) Scarce eighteenth-century edition of this seminal compendium of Jewish law (halakhah). Compiled between 1170 and 1180, while Maimonides was living in Egypt, the Mishneh Torah is regarded as the author's magnum opus. It is the only Medieval-era work that surveys the full panoply of Jewish observance, including those laws that are only applicable when the Jerusalem Temple is in existence. The present edition is the first to contain Judah Rosanes' commentary, Mishneh le-melekh. "Mishneh Torah" (The Repetition of the Law) is an appellation originally applied to the biblical book of Deuteronomy; the subtitle, "ha-Yad ha-Hazakah" (The [Book] of the Strong Hand) plays on its subdivision into fourteen books: the numerical value fourteen is represented in Hebrew letters as Yud (10) Dalet (4), which forms the word "yad" (hand). Maimonides sought to provide a complete statement of the Oral Law, so that a person who mastered first the Written Torah and then the Mishneh Torah would be in no need of any other book. Contemporary reaction was mixed, with strong and immediate opposition focusing on the absence of sources and the belief that the work appeared to be intended to supersede study of the Talmud itself. Maimonides responded to these criticisms, and the Mishneh Torah endures as an influential work in Jewish religious thought. According to several authorities, a decision may not be rendered in opposition to a view of Maimonides, even where he apparently militated against the sense of a Talmudic passage, for in such cases the presumption was that the words of the Talmud were incorrectly interpreted. Likewise: One must follow Maimonides even when the latter opposed his teachers, since he surely knew their views, and if he decided against them he must have disapproved their interpretation. Vol. 1: [1, title], [8], 234, 102, [3] ff. Repairs at title page (with very slight loss of text at verso), following leaf, and the final leaf. Text embrowned (often heavily in first half), with some light marginal dampstains throughout. Old manuscript entries in Hebrew at title in at least three hands. Vol. 2: [1, title], 148, 112, [2] ff. Marginal repairs to first and last two leaves (no loss of text). Moderately dampstained throughout with some mild embrowning. Old manuscript entries in Hebrew at title in at least two hands; three old stamps at title (including at least one censor's approbation). Vol. 3: [1, title], 221, 169 ff. Repairs at bottom margin to title (with loss of some text below imprint, and at final lines of rabbinic approbations at verso), and at bottom margin following leaf (with some text loss and obscuration by translucent paper tape). Small marginal repair at final leaf. Light dampstaining in first half; remaining text with mild embrowning. Old manuscript entries in Hebrew at title in at least two hands; two old stamps at title (including at least one censor's approbation). Vol. 4: [1, title], 135, 138-154, 157, [1] ff. Marginal repairs to title and final leaf (no loss of text). Sporadic light embrowning and marginal stains. Old manuscript entry in Hebrew at title. A complete set with only minimal text loss in a few places -- a very usable scholar's copy. References: Vinograd (Jessnitz) 46; Fürst 2: p. 295; Zenker, p. 583 Title in Hebrew: ???? ???? ??? ??? ????? ????? ????? ????? ????? ??? ?? ????? ????? ?? ???? ??????? ????? ?????? ??? ???? ???? ???? ???? ?????? ?????? ????? ???? ???? ????? ????? ??? ?????? ????????? ?????? ????? ????? ???? ?????? ?????? ?? ???? ?? ????? ????? ???? ?? ?? ?????? ??????? ?????? ??? ??????? ??? ????? ??? ???? ???? ?? ???? ??? ????? ???? ???? ?? ??? ?????? ?????? ?????? ??? ?? ??? ?????? ???? ?? ??? ???? ???? ?? ??? ??? ??? ??? ??? ???? ???????? Rabbi Moses Maimonides (the Rambam) was a 12th century Jewish philosopher and halachic legal scholar. A highly controversial figure, both during his lifetime and after his death, he is generally acknowledged as the preeminent Jewish thinker of the Middle Ages. He was born in Córdoba, Spain but fled as a child from the Almohad persecution. He eventually settled in Egypt where he served as a rabbi, physician and philosopher. His fourteen-volume Mishneh Torah, his only work not in Arabic, still carries canonical authority, particularly within the Yemenite Jewish community, as the codification of Talmudic law. His other works include "Kitab al-Siraj," a commentary on the Mishnah, "Kitab al-Fara'I," a book on precepts, and the celebrated philosophical work "Dalalat al-Ha'irin," known in Hebrew as the "Moreh Nevukhim," (The Guide to the Perplexed). In this latter work Maimonides attempted a philosophical/theological reconciliation of the Hebrew Bible and Greek knowledge. This work came to play a central role in all subsequent major controversies over philosophy within the Jewish community during the Middle Ages.