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  2. www.sefaria.org › KuzariKuzari - Sefaria

    The Kuzari was written by Yehuda Halevi (Spain, 1075 – 1141 CE). Originally written in Arabic, it describes how the king of the Khazars (an Asian tribe that converted to Judaism in the eighth century), in an attempt to determine which is the true religion, invites representatives of each of the three major religions to come and explain his beliefs.

  3. en.wikipedia.org › wiki › KuzariKuzari - Wikipedia

    Originally written in Arabic, prompted by Halevi's contact with a Spanish Karaite, [3] it was then translated by numerous scholars, including Judah ben Saul ibn Tibbon, into Hebrew and other languages, and is regarded as one of the most important apologetic works of Jewish philosophy. [2]

    • Joshua Judah Ha-Levi, Hartwig Bloch, Hirschfeld
    • 1947
  4. One of the most beloved Jewish philosophical works, is now more accessible to English readers than ever before. Written by Rabbi Yehudah HaLevi over a period of twenty years and completed in 1140, The Kuzari has enthralled generations of Jews and non-Jews alike with its clear-cut presentation on Judaism, and its polemics against Greek ...

    • Jewish Thought & Philosophy
  5. Jun 30, 2023 · Kitab al Khazari (Kuzari) (1905) by Judah Halevi, translated by Hartwig Hirschfeld. →. : . : , , . Commonly called the Kuzari, this book is the most famous work by the medieval Spanish Jewish writer Judah Halevi. The work is divided into five parts, and takes the form of a dialogue between the pagan king of the Khazars and a Jew who had been ...

  6. This edition of The Kuzari features: Translations into English of all five essays of The Kuzari. Information about the Khazars and their king is provided at the start of essays one and two. The complete Hebrew text of The Kuzari (Ibn Tibon version) is included as Appendix F.

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  8. an attempt to present a clearly written English version of the Kuzari which could be used by laypeople, Rabbi N. Daniel Korobkin (b. 1964) published a translation on the basis of the Ibn Tibbon version, relying on the interpretations of the classical commentators Judah Moscatto and Israel of Zamosc.[19]