By Saul A. Basri
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I answered by letting thee know what is that thing that binds me and binds all the people of Israel, the very thing that became clear to the Israelites first from the sight of eyes ראות עיניים, and afterwards through uninterrupted oral tradition, which is equal to the former. 6 However, if they can communicate this name to us, what can stop them from communicating it to a philosopher?! At this point, we come close to the notion of the chain of transmission from an unexpected direction. Halevi knows that he has to link his point on the inaccessibility of YHWH to the chain of transmission.
Oxford: Blackwell, 555–85. 2 Tradition and Language Meir Buzaglo Introduction This chapter attempts to present a dialogue between Saul Kripke and the medieval Jewish philosopher and poet, Rabbi Judah Halevi, on the naming of God. By ‘dialogue’ I do not mean the application of Kripke’s concepts to Halevi’s notions. My intent is to engage them in a dialogue that requires the modification of Kripke’s theory of a chain of communication through an examination of Halevi’s differentiation between the names of God.
W. (2004) Saul Kripke. Chesham: Acumen. Kaplan, David (1977) Demonstratives. In Joseph Almog, John Perry and Howard Wettstein (eds) (1989) Themes from Kaplan. Oxford: Oxford University Press, 481–563. Kaplan, David (1989) Afterthoughts. In Joseph Almog, John Perry and Howard Wettstein (eds) Themes from Kaplan. Oxford: Oxford University Press, 565–614. Kripke, S. (1971) Identity and Necessity. W. ) (1993) Meaning and Reference. Oxford: Oxford University Press, 162–91. Kripke, S. (1973) Reference and Existence, unpublished typescript, The John Locke Lectures, Oxford .