Введение
Работа раввина Иосифа Альбо Сефер ХаИккарим (סֵפֶר הָעִקָּרִים) – труд раввина Иосифа Альбо, ученика Хасдая Крескаса, написанный в XV веке. Это эклектичное, популярное произведение, главная задача которого – изложение принципов иудаизма. В работе имеются внутренние противоречия. В то время как большинство ученых считают, что это указывает на эклектичность Сефер ХаИккарим, отсутствие оригинальности и провидческой мысли, современные исследователи видят в этом один из методов Альбо для передачи эзотерических посланий. Альбо утверждал, что любая религия (дат элохит), включая иудаизм, должна иметь следующие три фундаментальных принципа, которые он называет иккарим (основы) или икарим коллелим (общие основы):
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
вера в существование Бога;
вера в откровение Бога;
вера в божественную справедливость, связанную с идеей бессмертия.
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
От этих трех принципов Альбо вывел восемь производных принципов (шорашим [корни] или иккарим ператим [конкретные основы]), логически вытекающих из трех фундаментальных:
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
От существования Бога:
Единство Бога;
Бестелесность Бога;
Вневременность Бога;
Совершенство Бога: в Боге не может быть ни слабости, ни какого-либо недостатка.
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
От откровения Бога:
Божественное пророчество;
Подтверждение пророков Богом.
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
От воздаяния и наказания Бога:
Всеведение Бога;
Возмездие и наказание, будь то в этом мире или в будущем.
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
По мнению Альбо, человек, отвергающий один из трех фундаментальных или восьми производных принципов, считается "еретиком" в еврейских источниках. Аналогично, религия, отвергающая один из этих одиннадцати принципов, является ложной религией. Альбо утверждает, что теологии христианства и ислама неправильно понимают одно из "основ" и, следовательно, отвергают один из "производных принципов", что делает их ложными религиями. В то время как, по его мнению, иудаизм содержит правильное понимание этих принципов. Альбо также выводит шесть "вторичных принципов", в которые должен верить еврей, но которые не входят в состав фундаментальных или производных принципов. Он называет их анафим (ветви), поскольку "дерево" иудаизма может существовать без них (в отличие от ствола или корней). Эти принципы:
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Сотворение из ничего;
Уникальное величие пророчества Моисея;
Вечность Торы (то есть, что она не будет заменена другим законом);
Тот факт, что выполнение даже одной мицвы дает право войти в будущий мир (потому что в противном случае, войти в будущий мир было бы сложнее после дарования Торы, чем заранее через семь Ноевых законов, что противоречило бы идее о том, что Тора – благотворный дар для евреев);
Воскресение мертвых;
Мессия.
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Отрицание этих принципов также делает еврея еретиком и лишает его права на будущий мир, хотя эти принципы не необходимы для существования религии. Однако в другом месте Альбо утверждает, что отрицание мессии не сделало талмудического раввина Гилеля еретиком. Работа Альбо содержит ряд внутренних противоречий.
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Сам Маймонид испытывал влияние стремления опровергнуть определенные христианские и мусульманские утверждения. Его акцент на абсолютной бестелесности Бога обретает истинный смысл только при учете христианского учения о воплощении. Его мессианские ожидания, с акцентом на постоянство, с которым следует ожидать его будущего исполнения, также имели антихристианский подтекст. Но именно этот пункт, мессианская догма, вскоре стал источником беспокойства для евреев, вынужденных участвовать в публичных диспутах с защитниками Церкви. Среди представителей Церкви были и обращенные из иудаизма, которые не упускали возможности использовать мессианскую догму Маймонида, чтобы смутить защитников иудаизма. До времени Маймонида вопрос о телесности Мессии, по-видимому, не обсуждался в полемике между Церковью и еврейской общиной. Однако спустя полвека после него, когда его мессианское учение было принято как один из основных принципов веры, именно этот вопрос был выдвинут на первый план дискуссий. Участвуя в одном из таких диспутов, Альбо, должно быть, осознал неловкость, которую позиция Маймонида могла вызвать у защитников иудаизма. Поэтому в его системе Мессия исключается как неотъемлемая часть иудейской веры. Вместо этого он делает акцент на учении о божественной справедливости. Название его книги указывает на его метод с самого начала. Основой его исследования является признание того, что "счастье человека обусловлено знанием и поведением". Но "человеческий разум не может достичь совершенного знания и нравственного поведения, поскольку его сила ограничена и быстро истощается в размышлении о вещах, истинность которых он стремится постичь; поэтому, по необходимости, должно существовать нечто выше человеческого разума, посредством которого знание и поведение могут достичь степени совершенства, не вызывающей сомнений". Недостаточность человеческого разума постулирует необходимость божественного руководства; и, следовательно, обязанность каждого человека познать данный Богом закон. Но познать его возможно только при установлении истинных принципов, без которых не может быть божественного закона. Видя, что на эту жизненно важную тему существует так много расхождений, путаницы и поверхностности, Альбо решает создать структуру для истинной религии.
Fifteenth century work by rabbi Joseph Albo
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Sefer HaIkkarim (סֵפֶר הָעִקָּרִים ) is a fifteenth century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.|Joseph Albo, Sefer HaIkkarim
Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals):
belief in the existence of God
belief in the revelation of God,
belief in divine justice, as related to the idea of immortality. From these three principles, Albo posited that a religion must have eight derivative principles (shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals:
From the existence of God:
God's unity
God's incorporeality
God's timelessness
God's perfection: in God there can be neither weakness nor other defect. From the revelation of God:
God's prophecy
God's prophet authentication
From the reward and punishment of God:
God's omniscience
Reward and punishment, whether in this world or the World to Come
According to Albo, an individual who rejects one of either the 3 fundamental or the 8 derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these 11 principles is a false religion. Albo argues that the theologies of both Christianity and Islam misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles. Albo also derives 6 "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these anafim (branches), as the "tree" of Judaism can stand without them (unlike the trunk or roots). These principles are:
Creation ex nihilo
The unique greatness of Moses' prophecy
The eternity of the Torah (i. e. that it will not be replaced by a different law)
That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic Seven Laws of Noah, which would contradict the idea that the Torah is a beneficial gift to Jews). Resurrection
The messiah
Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the Talmudic Rabbi Hillel into a heretic. Albo's work contains a number of internal contradictions,
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God finds its true light only when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church. Among the spokesmen of the Church were some converts from Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions. Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt." The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
Религиозная гибкость
Альбо находит возможность критиковать мнения своих предшественников, однако он тщательно избегает преследования за ересь. Соответственно, он стремится установить границы, в пределах которых еврейский скептицизм может проявляться без риска утраты ортодоксальности. Его критерием для различения неортодоксальности и ортодоксальности является признание истинности Торы. Допускается значительная широта толкования. Альбо отвергает предположение, что творение из ничего является необходимым следствием веры в Бога. Альбо свободно критикует тринадцать принципов веры Маймонида и шесть принципов Крескаса. Альбо утверждает, что ни Маймонид, ни Крескас не учитывают свой собственный основополагающий критерий, а именно абсолютную необходимость принципа, без которого основание дерева не могло бы существовать, и по этой причине он отвергает части их вероучения.
Albo finds opportunity to criticize the opinions of his predecessors, yet he takes pains to avoid heresy hunting. Accordingly, he endeavors to establish the boundary lines between which Jewish skepticism may be exercised without risk of forfeiture of orthodoxy. His canon for distinguishing heterodoxy from orthodoxy is the recognition of the truth of the Torah. A remarkable latitude of interpretation is allowed. Albo rejects the assumption that creation ex nihilo is an essential implication of the belief in God. Albo freely criticizes Maimonides' thirteen principles of belief and Crescas' six principles. Albo states that neither Maimonides nor Crescas keeps in view his own fundamental criterion; namely, the absolute indispensability of a principle without which the trunk of the tree could not subsist; and on this score he rejects parts of their creeds.
Публикация и прием
Альбо завершил "Иккарим" в 1425 году в Сории. "Иккарим" не был составлен целиком сразу. Первая часть была опубликована как самостоятельное произведение. В ней излагается суть мысли Альбо, и лишь после того, как публикация вызвала шквал критики, он почувствовал необходимость дополнить её. В предисловии ко второй части Альбо произносит речь о своих критиках: "Тот, кто хочет критиковать книгу, должен прежде всего знать метод, используемый её автором, и судить все отрывки по определённому вопросу в совокупности". Он осуждает беспечность тех, кто выносит суждение об авторе, не учитывая этого основополагающего требования здравой критики. Противники Альбо не щадили его. Среди прочего, его обвинили в плагиате, утверждая, что он присвоил мысли своего учителя Хасдая Крескаса, не отдав ему должное. Однако, изучение доказательств не подтверждает это обвинение. Учитывая, что Крескас был учителем Альбо, наблюдаемые сходства вполне закономерны в трудах учителя и ученика. Первое издание "Иккарима" вышло в Сончино в 1485 году; оно было опубликовано с комментарием под названием "Охель Яаков" Яковом бен Самуилом Коппельманом бен Бунемом из Бжеска (Куявия), Фрайбург, 1584 год, и с более обширным комментарием Геделии бен Соломона Липшица, Венеция, 1618 год. Цензор удалил из более поздних изданий отрывки, содержащие критику христианской веры (3:25–26), в то время как Жильбер Женебранд написал опровержение этих отрывков с ценными примечаниями. Это опровержение было опубликовано вместе с его собственными комментариями крещённым евреем Клавдием Маем, Париж, 1566 год. Рукописные копии книги также подвергались строгой цензуре.
Albo completed the Ikkarim in 1425 in Soria. The Ikkarim was not composed in its entirety at once. The first part was published as an independent work. It develops the gist of Albo's thought; and it was only when its publication brought down upon him a deluge of criticism that he felt compelled to add to it. In his preface to the second part Albo delivers a sermon on the subject of his critics: "He that would criticize a book should, above all, know the method employed by its author, and should judge all the passages on a certain subject as a whole." He castigates what he saw as the careless procedure of those passed judgment on an author without remembering this fundamental requirement of sound criticism. Albo's opponents did not handle him delicately. He was accused, among other things, of plagiarism. It was maintained that he appropriated the thoughts of his teacher Hasdai Crescas without giving him due credit. Examination of the evidence, however, does not substantiate the indictment. Crescas having been Albo's teacher, the similarities are only such as might be reasonably expected in the writings of both teacher and student. The first edition of the Ikkarim appeared at Soncino, 1485; it was published with a commentary under the title of Ohel Ya'akov, by Jacob ben Samuel Koppelman ben Bunem, of Brzesc (Kuyavia), Freiburg, 1584, and with a larger commentary by Gedeliah ben Solomon Lipschitz, Venice, 1618. The passages containing criticism of Christian belief (3:25 26) were expunged by the censor from later editions, while Gilbert Genebrard wrote a refutation of these passages with valuable notes. This refutation was published with his own remarks by the baptized Jew Claudius Mai, Paris, 1566. The manuscript copies of the book were also subject to intense censorship.