Shemoneh perakim online dating

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They may be briefly described as a treatise on the soul, its characteristics and powers, and their employment towards the goal of moral perfection. It deals with moral life, the sources of which reside in the soul (t TB3) and its powers (nif O). The nutritive part of the soul has seven powers, or proper- ties : (1) the power of attraction ("]tt71!

The Perakim, then, may be looked upon as an introduction to Maimonidean philosophy, and may be profit- ably studied by the student before he attacks the problems contained in the Moreh. There are five parts to the human soul : (1) the nutritive (p! Other beings are spoken of as having these powers, but they are essentially different from those of man, whose soul, as the bearer of human properties, is not the same as that of other creatures, as the horse, the ass, or the eagle.

), and, on the other hand, of avoiding evil qualities (nimnsn nnttl T). 10 THE ETHICS OF MAIMONIDES The date of composition of the Perakim cannot be accurately determined. The practi- cal activities are partly mechanical (r Ot Pf Ttt r O&Ott) and partly intellectual.

Thus, the Mishnah Commentary, in which the rabbinical and the philosophical elements are successfully harmonized and blended, leads the way to Maimonides' master- piece, the Moreh. ) ; (3) the imagi- native (ntt"lttn) ; (4) the appetitive (Vfl Sri Dn), and (5) the rational ( v Dttfi T).

ist eine ethisch-psychologische Abhandlung." Steinschneider describes the Perakim as " the celebrated eight chapters on psychology" (Jew. For students versed both in the Talmud and in philosophy, Maimonides wrote his Moreh Nebukim, the object of which was to bring into harmony Talmudical Judaism and peripatetic philosophy as developed among the Arabs.

It seems, however, that neither of these titles originated with Maimonides, for, in Moreh, III. 2 Although written originally as an introduction to the com- mentary on the Pir Tce Abot, for the purpose of explaining in advance problems that Maimonides brings up in the course of his commentary, the Perakim form in themselves a complete system of psychology 3 and ethics, 4 so much so that Rosin, in writing on this phase of Maimonides' activity, uses them as a basis of his discussion in the first half of his Eihik, in which he takes up Maimonides' general ethics. Chapter II, like Chapter I, is psychological in character. Intellectual virtues are found in the rational part. "ID3)T), which is the knowl- edge of the near and remote causes (HOD) of things based on a previous knowledge of their existence ; reason (^Dtt T), which in turn comprises (a) innate, theoretical reason (K1JT1 ^VSn TOtt M Snt DD Vh Xtffc Jn) ; (5) acquired reason (,1^3,1 ^DEM) ; (c) sa- gacity (r WOnn HOI), or intellectual cleverness (rt OJ"in 2110), or the ability to quickly understand a thing.

The virtues cause good deeds (HDlian nfe WT), the vices, bad ones (5"1H rvn YSSi"! This division undoubtedly goes back to Maimoni- des himself, who, in his short introduction to the Perakim, says "and they are eight chapters." 2 The Arabic equivalent is Thamaniat Fuml, which Wolff uses as a title for his edition of the Arabic text. 438 6 , which in a note states that the Commentary on Abot was translated by Samuel ibn Tibbon in Tebet 963, which is the year 1202. The soul, which is a unit, but which has many powers or parts, bears the same relation to the intellect (TOtt M) as matter does to form.

Medical authors speak, however, of many souls, as, for instance, Hippocrates, who says there are three souls, the physical (JV! "I) ; (4) the power of repelling superfluities (f YTimttv firm! The perceptive part consists of the five senses, seeing (m XIH), hearing (t#!

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