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מעשה אפד פריפוט דוראן תרכ\"ה Maase Efod Profiat Duran 1865 Vienna Hebrew Grammar For Sale


מעשה אפד פריפוט דוראן תרכ\
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מעשה אפד פריפוט דוראן תרכ\"ה Maase Efod Profiat Duran 1865 Vienna Hebrew Grammar:
$349.99


Maase Efod,by Profiat Duran. 1865,Vienna. In Hebrew.


The book is in beautiful condition. No highlighting or dog-eared pages. Some pencil marks in the margins, none in the text. Rebound by the library. Binding is tight, pages are crisp and clean. Ex library stamps and stickers.


\"Profiat Duran (c. 1350 – c. 1415) (Hebrew: דוראן), full Hebrew name Isaac ben Moses ha-Levi; was a Jewish apologist/polemicist, philosopher, physician, grammarian, and controversialist in the 14th century. He was later sometimes referred to by the sobriquet Efodi through association with his two grammars entitled \"Ephod.\" After being forcibly converted in 1391, he also appears in official records under his converso Christian name Honoratus de Bonafide. After escaping Spain, he returned to practicing Judaism openly, and wrote a number of works including polemics against Christianity and grammar.


Duran\'s chief work, praised by both Christians and Jews, is his philosophical and critical Hebrew grammar, Ma\'aseh Efod (\"The making of the ephod\"), containing an introduction and thirty-three chapters, and finished in 1403. He wrote it not only to instruct his contemporaries, who either knew nothing about grammar or had erroneous notions concerning it, but especially to refute mistakes promulgated by the later grammarians. He frequently cites the otherwise unknown Samuel Benveniste as an eminent grammarian. See the edition of J. Friedländer and J. Kohn (Vienna, 1865). In 1393 Duran wrote a dirge on Abraham ben Isaac ha-Levi of Gerona, probably a relative; three letters containing responsa, to his pupil Meïr Crescas; and two exegetical treatises on several chapters of II Samuel, all of which have been edited as an appendix to the Ma\'aseh Efod.


In the introduction, he discusses music, contrasting two varieties, cantillation (ta\'amei ha-miqra) and post-Biblical hymns (piyyutim). He states that while the latter appeals to the senses, the former appeals to the mind. He prefers cantillation, following his belief that the Torah is perfect, and uses it for both liturgical reading and study.\" (Wiki)]

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