Moses Nagari or Moses ben Judah (in Hebrew, Moshe ben Yehuda ha-Nagari was a medieval Jewish philosopher and writer. According to Steinschneider, he lived at Rome, Italy about 1300, and his name should be read "Na'ar", part of the Ne'arim family ("Adolescentoli"). Moses wrote Ma'amar ba-Ma'areket, an index to Maimonides' Moreh Nebukim, and explanations of philosophical terms, printed, together with Saul Cohen's philosophical questions on the "Moreh" addressed to Isaac Abravanel, at Venice in 1574. This being considered a fragment of a collective work on the Moreh, it was erroneously called Qetzat Bi'ure ha-Moreh.
Steinschneider has pointed out the mistakes made concerning this author. Dukes in Allg. Zeit. des Jud. 1840, p. 156, corrupts his name into "Nagara," and in "Orient, Lit." 1845, p. 617, into "Najara." Wolf in Bibl. Hebr. i. 852, No. 1562, calls him "Moses ben Judah Nigdi," but ib. iii. 758, No. 1562, "Nagara" and "Nagari." 1b. iii. 795, No. 1610, he confounds him with Moses ben Levi Najara, as does Fürst in "Bibl. Jud." iii. 13; and both erroneously ascribe to him Moses ben Levi's work Lekhah Tov.
Israel ben Moses Najara was a prolific Jewish liturgical poet, preacher, Biblical commentator, kabbalist, and rabbi of Gaza.
Judah ben Samuel of Regensburg, also called Yehuda HeHasid or 'Judah the Pious' in Hebrew, was a leader of the Chassidei Ashkenaz, a movement of Jewish mysticism in Germany considered different from the 18th-century Hasidic movement founded by the Baal Shem Tov.
Samuel Judah Katzenellenbogen, also known as MaHaShiks, was an Italian Rabbi, the son of Rabbi Meir Katzenellenbogen.
Joseph ben Abraham was a Karaite philosopher and theologian who flourished in Babylonia or Persia in the first half of the eleventh century. He was the teacher of, among others, Jeshua ben Judah. By way of euphemism he was surnamed "ha-Ro'eh", on account of his blindness. This infirmity, however, did not prevent him from undertaking long journeys, likely as a Karaite missionary. In the course of his travels he frequented the religio-philosophical schools of the Mu'tazili, whose teachings he defended in his works. Of these the most important is the Muhtawi, translated from the Arabic into Hebrew, perhaps by Tobiah ben Moses, under the title Sefer ha-Ne'imot, or Zikron ha-Datot. It is divided into forty chapters, in which all the main principles of the Mu'tazili kalam are applied to the Karaite dogmas: the five principles of the unity of God; the necessity of admitting atoms and accidents; the existence of a Creator; the necessity of admitting certain attributes and rejecting others; God's justice and its relation to free will; reward and punishment; etc. The author often argues against the Christians, the Dualists, the Magians, the Epicureans, and various other sects, with whose tenets he shows himself well acquainted. He cites the founders of the Mu'tazili sects of al-Jabaiyah and al-Bahshamiyyah, Abu Ali Muhammad ibn Abd al-Wahhab al-Jabai, and his son Hashim Abd al-Salam, whose teachings he closely follows. The Muhtawi is still extant in manuscript, both in the Arabic original and in its Hebrew translation; the former in the David Kaufmann Library, the latter in the libraries of Leiden, Paris, and St. Petersburg.
Hasun ben Mashiach was a Karaite scholar who flourished in Egypt in the first half of the tenth century. According to Steinschneider, "Hasun" is a corrupted form of the Arabic name "Hussain," the ו being easily confounded in manuscript with the י Hasun, or, as he is generally quoted by the Karaite authorities, ben Mashiah, was a younger contemporary of Saadia Gaon, whom, according to Sahl ben Matzliah in his Tokahat Megullah, he once challenged to a religious controversy. Hasun was the author of a polemical work, written probably in Arabic, in which he refuted one of Saadia's unpublished anti-Karaite writings, which came into his possession after the death of the author. Owing to a misunderstanding of a passage in the Eshkol ha-Kofer of Hadassi, Ḥasun was erroneously credited with the authorship of the anonymous chapter on theodicy, entitled Sha'ar Tzedek, in the religio-philosophical work "Zikron ha-Datot," and of Quppat ha-Rokelim. Simḥah Isaac Luzki attributes to Ḥasun also a work on the precepts. Abraham ibn Ezra, in his introduction to the commentary on the Pentateuch, quotes a Karaite scholar named Ben Mashiah, who is probably identical with Hasun.
Moses ben Isaac Alashkar (1466–1542) was a rabbi who lived in Egypt, but subsequently resided in Jerusalem.
Moses ben Isaac ha-Levi Minz was a German rabbi, a disciple of R. Yaakov Weil and contemporary of Israel Isserlein, whom he frequently consulted. He was successively rabbi at Mainz, Landau, Bamberg, and Posen. He is one of the first known Jewish Scholars to have officiated as Rav of a city in Poland.
Najara is the name of an Sephardic Jewish family, originally from Nájera, Spain. Nájera is on the River Najerilla. Now in La Rioja, at one time it was the capital of kingdom of Navarre.
Moses ben Joseph Ventura was rabbi of Silistria, Bulgaria, in the latter half of the 16th century. He was educated at Jerusalem, but later settled in Silistria. Ventura was the author of Yemin Mosheh, a commentary on the Shulḥan 'Aruk, Yoreh De'ah. Aaron Alfandari, in his commentary entitled Yad Aharon, ascribes to him the Haggahot we-Hassagot 'al Bet Yosef, a commentary, as yet unpublished, on the four parts of the Bet Yosef.
Joseph ibn Verga was a Turkish rabbi and historian who lived at Adrianople at the beginning of the 16th century.
Maimun Najar was a rabbi at Constantine, Algeria, in the first half of the 15th century.
Nathan Najar was rabbi at Constantine, Algeria, in the 15th century, son of Maimun Najar, and a contemporary of Solomon ben Simon Duran. The latter addressed to him a letter, which, together with Najar's answer, is found in Israel Akrish's Ḳobeẓ Wikkuḥim, and is reprinted, with corrections and index of passages, in Kerem Ḥemed, ix. 110 et seq.
Solomon ben Judah of Lunel was a Provençal philosopher. His Provençal name was Solomon Vives. When he was only 13 years of age he composed, under the direction of his master, Frat Maimon, a commentary on the Cuzari of Judah ha-Levi. This commentary is extant in manuscript under the title Ḥesheḳ Shelomoh. The young author displays in this work a considerable knowledge of the philosophical literature of his time. From a quotation made therein, it seems that Solomon wrote another commentary on the Ruaḥ Ḥen, which he wrongly attributes to Samuel ibn Tibbon.
Samuel ben Jacob ibn Jam or Samuel ben Jacob Jam'a was rabbi of the North-African community of קאבס (Gabès?) who flourished in the 12th century. He was on intimate terms with Abraham ibn Ezra, who dedicated to him his Ḥai ben Meḳiẓ and mentioned eulogiously three of his sons — Judah, Moses, and Jacob.
Moses ibn Tibbon was a Jewish physician, author and translator in Provence. The number of works written by Moses ibn Tibbon suggest that he reached a great age.
Abraham ben Solomon Conat was an Italian Jewish printer, Talmudist, and physician.
Samson Morpurgo ben Joshua Moses was an Italian rabbi, physician, and liturgist.
Zerahiah ben Shealtiel Ḥen, also called Zerahiah ben Shealtiel Gracian or Serachja ben Isaac Ben Shealtiel Halevi was a Spanish Jewish physician, philosopher, translator, and Hebraist. He flourished about the end of the thirteenth century. He was born either at Barcelona, or at Toledo. He is sometimes confused with Zerahiah ben Isaac ha-Levi Saladin, also a translator.
Michael ben Moses Kohen was a Palestinian rabbi and liturgist who lived in Jerusalem in the seventeenth century. He wrote Moreh Tzedek, an index to the laws contained in the Shulchan Aruch, showing where they may be found in other works of the poskim as well as in the responsa of later rabbis. There is also ascribed to him another work, Et le-Chenanah, consisting of prayers to be recited at the Western Wall of the ancient Temple.
Judah ben Simon Sofer Frankfurt Ashkenazi (Tiktin) was a Polish commentator on the Shulchan Aruch. He officiated as "dayyan" at Tikotzin, Poland, in the first half of the eighteenth century.
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