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TALMUDIC STUDIES Ephraim Kanarfogel
chapter 22 TALMUDIC STUDIES ephraim kanarfogel TRANSITIONS FROM THE EAST, AND THE NASCENT CENTERS IN NORTH AFRICA, SPAIN, AND ITALY The history and development of the study of the Oral Law following the completion of the Babylonian Talmud remain shrouded in mystery. Although significant Geonim from Babylonia and Palestine during the eighth and ninth centuries have been identified, the extent to which their writings reached Europe, and the channels through which they passed, remain somewhat unclear. A fragile consensus suggests that, at least initi- ally, rabbinic teachings and rulings from Eretz Israel traveled most directly to centers in Italy and later to Germany (Ashkenaz), while those of Babylonia emerged predominantly in the western Sephardic milieu of Spain and North Africa.1 To be sure, leading Sephardic talmudists prior to, and even during, the eleventh century were not yet to be found primarily within Europe. Hai ben Sherira Gaon (d. 1038), who penned an array of talmudic commen- taries in addition to his protean output of responsa and halakhic mono- graphs, was the last of the Geonim who flourished in Baghdad.2 The family 1 See Avraham Grossman, “Zik˙atah shel Yahadut Ashkenaz ‘el Erets Yisra’el,” Shalem 3 (1981), 57–92; Grossman, “When Did the Hegemony of Eretz Yisra’el Cease in Italy?” in E. Fleischer, M. A. Friedman, and Joel Kraemer, eds., Mas’at Mosheh: Studies in Jewish and Moslem Culture Presented to Moshe Gil [Hebrew] (Jerusalem, 1998), 143–57; Israel Ta- Shma’s review essays in K˙ ryat Sefer 56 (1981), 344–52, and Zion 61 (1996), 231–7; Ta-Shma, Kneset Mehkarim, vol. -
Moses: God's Representative, Employee, Or Messenger
JSIJ 14 (2018) MOSES: GOD’S REPRESENTATIVE, EMPLOYEE, OR MESSENGER?UNDERSTANDING THE VIEWS OF MAIMONIDES, NAHMANIDES, AND JOSEPH ALBO ON MOSES’ ROLE AND ULTIMATE FAILURE AT MEI MERIBAH JONATHAN L. MILEVSKY* Introduction In his Shemonah Peraqim, Maimonides refers to Moses' sin in Numbers 20as one of the “misgivings of the Torah.”1In a digression from his discussion of virtues, Maimonides explains that the sin was unrelated to the extraction of water from the rock. Instead, it was the fact that Moses, whose deeds were scrutinized and mimicked by the Israelites, acted 1Maimonides, Shemonah Peraqim, chap. 5. There are numerous ancient and medieval Jewish perspectives on how Moses and Aaron erred at Mei meribah. For the various interpretations, see Jacob Milgrom, Numbers: JPS Torah Commentary (Philadelphia: Jewish Publication Society, 1990), 448.The wide variety of approaches can be attributed in part to a number of difficulties. These include the fact that it is a sin committed by the greatest of all prophets. Notice, for example how hesitant Shemuel Ben Meir is to describe Moses’ sin; making matters more difficult is the fact that Moses was not forgiven for what he did, as Joseph Albo points out, making the sin appear even more severe; also, the text bears some similarity to an incident described in the Bible in Exodus 17:6, which is why Joseph Bekhor Shor suggests that it is the same incident; further, the sin itself seems trivial. It hardly seems less miraculous for water to come from a rock when it is hit, than when it is spoken to, a point made by Nahmanides; finally, Moses pegs the sin on the Israelites in Deuteronomy 1:37. -
Religion and Science in Abraham Ibn Ezra's Sefer Ha-Olam
RELIGION AND SCIENCE IN ABRAHAM IBN EZRA'S SEFER HA-OLAM (INCLUDING AN ENGLISH TRANSLATION OF THE HEBREW TEXT) Uskontotieteen pro gradu tutkielma Humanistinen tiedekunta Nadja Johansson 18.3.2009 1 CONTENTS 1 INTRODUCTION ............................................................................................................... 3 1.1 Abraham Ibn Ezra and Sefer ha-Olam ........................................................................ 3 1.2 Previous research ......................................................................................................... 5 1.3 The purpose of this study ............................................................................................. 8 2 SOURCE, METHOD AND THEORETICAL FRAMEWORK ....................................... 10 2.1 Primary source: Sefer ha-Olam (the Book of the World) ........................................... 10 2.1.1 Edition, manuscripts, versions and date .............................................................. 10 2.1.2 Textual context: the astrological encyclopedia .................................................... 12 2.1.3 Motivation: technical handbook .......................................................................... 14 2.2 Method ....................................................................................................................... 16 2.2.1 Translation and historical analysis ...................................................................... 16 2.2.2 Systematic analysis ............................................................................................. -
Bernard Revel Graduate School of Jewish Studies
Bernard Revel Graduate School of Jewish Studies Table of Contents Ancient Jewish History .......................................................................................................................................... 2 Medieval Jewish History ....................................................................................................................................... 4 Modern Jewish History ......................................................................................................................................... 8 Bible .................................................................................................................................................................... 17 Jewish Philosophy ............................................................................................................................................... 23 Talmud ................................................................................................................................................................ 29 Course Catalog | Bernard Revel Graduate School of Jewish Studies 1 Ancient Jewish History JHI 5213 Second Temple Jewish Literature Dr. Joseph Angel Critical issues in the study of Second Temple literature, including biblical interpretations and commentaries, laws and rules of conduct, historiography, prayers, and apocalyptic visions. JHI 6233 Dead Sea Scrolls Dr. Lawrence Schiffman Reading of selected Hebrew and Aramaic texts from the Qumran library. The course will provide students with a deep -
Opportunity Statement
MAIMONIDES HEAD OF SCHOOL SEARCH 2022-23 OPPORTUNITY STATEMENT MAY 2021 “AT MAIMONIDES, WE ARE TAUGHT THE POWER OF KNOWLEDGE, SELF-IMPROVEMENT, COMMUNITY, AND RESPECT. THESE VALUES ARE NOT JUST ABSTRACTLY SPOKEN ABOUT; THESE VALUES ARE UNDOUBTEDLY DISPLAYED BY TEACHERS, STUDENTS, PARENTS, AND ADMINISTRATION.” MAIMONIDES STUDENT We are thrilled to share the Maimonides School Head of School Opportunity Statement with you! Over the last few months, we have engaged extensively with our school community through surveys and numerous focus groups to best determine our aspirations for the future leader of Maimonides School. The information we have gathered from students, faculty and staff, current parents, the Board of Directors, community rabbis, alumni, and community members at large has vitalized us with a sense of great enthusiasm and optimism about the future of our school. We have composed this Opportunity Statement together with our dedicated and talented Search Committee and Faculty Advisory Committee, and we believe that it is reflective of both the current state of our school and our community’s hopes, desires, and excitement for our future and our next leader. We hope you will enjoy learning more about our amazing school and the unique and incredible opportunities that lie ahead for our new Head of School! Sincerely, Amy Goldman and Cheryl Levin Maimonides Head of School Search Co-Chairs MAIMONIDES HEAD OF SCHOOL OPPORTUNITY STATEMENT Our School Maimonides School is proud to be the beacon of Modern Orthodox co-education in New England and welcomes and זצ״ל students from Early Childhood through 12th Grade. Established in 1937 by Rabbi Dr. -
אוסף מרמורשטיין the Marmorstein Collection
אוסף מרמורשטיין The Marmorstein Collection Brad Sabin Hill THE JOHN RYLANDS LIBRARY UNIVERSITY OF MANCHESTER Manchester 2017 1 The Marmorstein Collection CONTENTS Acknowledgements Note on Bibliographic Citations I. Preface: Hebraica and Judaica in the Rylands -Hebrew and Samaritan Manuscripts: Crawford, Gaster -Printed Books: Spencer Incunabula; Abramsky Haskalah Collection; Teltscher Collection; Miscellaneous Collections; Marmorstein Collection II. Dr Arthur Marmorstein and His Library -Life and Writings of a Scholar and Bibliographer -A Rabbinic Literary Family: Antecedents and Relations -Marmorstein’s Library III. Hebraica -Literary Periods and Subjects -History of Hebrew Printing -Hebrew Printed Books in the Marmorstein Collection --16th century --17th century --18th century --19th century --20th century -Art of the Hebrew Book -Jewish Languages (Aramaic, Judeo-Arabic, Yiddish, Others) IV. Non-Hebraica -Greek and Latin -German -Anglo-Judaica -Hungarian -French and Italian -Other Languages 2 V. Genres and Subjects Hebraica and Judaica -Bible, Commentaries, Homiletics -Mishnah, Talmud, Midrash, Rabbinic Literature -Responsa -Law Codes and Custumals -Philosophy and Ethics -Kabbalah and Mysticism -Liturgy and Liturgical Poetry -Sephardic, Oriental, Non-Ashkenazic Literature -Sects, Branches, Movements -Sex, Marital Laws, Women -History and Geography -Belles-Lettres -Sciences, Mathematics, Medicine -Philology and Lexicography -Christian Hebraism -Jewish-Christian and Jewish-Muslim Relations -Jewish and non-Jewish Intercultural Influences -
Holiness-A Human Endeavor
Isaac Selter Holiness: A Human Endeavor “The Lord spoke to Moses, saying: Speak to the whole Israelite community and say to them: You shall be holy, for I, the Lord your God, am holy1.” Such a verse is subject to different interpretations. On the one hand, God is holy, and through His election of the People of Israel and their acceptance of the yoke of heaven at Mount Sinai, the nation attains holiness as well. As Menachem Kellner puts it, “the imposition of the commandments has made Israel intrinsically holy2.” Israel attains holiness because God is holy. On the other hand, the verse could be seen as introducing a challenge to the nation to achieve such a holiness. The verse is not ascribing an objective metaphysical quality inherent in the nation of Israel. Which of these options is real holiness? The notion that sanctity is an objective metaphysical quality inherent in an item or an act is one championed by many Rishonim, specifically with regard to to the sanctity of the Land of Israel. God promises the Children of Israel that sexual morality will cause the nation to be exiled from its land. Nachmanides explains that the Land of Israel is more sensitive than other lands with regard to sins due to its inherent, metaphysical qualities. He states, “The Honorable God created everything and placed the power over the ones below in the ones above and placed over each and every people in their lands according to their nations a star and a specific constellation . but upon the land of Israel - the center of the [world's] habitation, the inheritance of God [that is] unique to His name - He did not place a captain, officer or ruler from the angels, in His giving it as an 1 Leviticus 19:1-2 2 Maimonidies' Confrontation with Mysticism, Menachem Kellner, pg 90 inheritance to his nation that unifies His name - the seed of His beloved one3”. -
An Analysis of the Undertones Pervading the Talmudic Narrative of the Lovesick Man
Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel Volume 2 Number 1 Spring 2018 Article 6 2020 Probing the Aggadic Universe: An Analysis of the Undertones Pervading the Talmudic Narrative of the Lovesick Man Ariel Sasson University of Pennsylvania Follow this and additional works at: https://repository.upenn.edu/kedma Part of the Jewish Studies Commons, Near and Middle Eastern Studies Commons, and the Religion Commons This paper is posted at ScholarlyCommons. https://repository.upenn.edu/kedma/vol2/iss1/6 For more information, please contact [email protected]. Probing the Aggadic Universe: An Analysis of the Undertones Pervading the Talmudic Narrative of the Lovesick Man Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial 4.0 License This article is available in Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel: https://repository.upenn.edu/kedma/vol2/iss1/6 Probing the Aggadic Universe: An Analysis of the Undertones Pervading the Talmudic Narrative of the Lovesick Man Ariel Sasson The highly charged, sophisticated interplay underpinning the relationship between clinically-oriented medicine and Jewish theology is a matter that reverberates within every microcosm of the Jewish universe. The dilemmas emerging from this interplay span the spectrum of possibility. What is normative Judaism’s stance towards the institution of medicine? What role, if any, ought the physician to play in the healing process? Finally, does normative Jewish law (i.e. the traditional Jewish law sources which were ultimately employed in the codification of the Shulchan Arukh) shift in response to the multitude of medicinal advancements and clinical innovations which occur as society evolves over time? These questions, as well as a multitude of others, comprise the discourse centered on the value of life, and the mechanism by which life ought to be sustained in Jewish tradition. -
Download PDF Catalogue
F i n e Ju d a i C a . pr i n t e d bo o K s , ma n u s C r i p t s , au t o g r a p h Le t t e r s , gr a p h i C & Ce r e m o n i a L ar t in cl u d i n g : th e Ca s s u t o Co ll e C t i o n o F ib e r i a n bo o K s , pa r t iii K e s t e n b a u m & Co m p a n y th u r s d a y , Ju n e 21s t , 2012 K e s t e n b a u m & Co m p a n y . Auctioneers of Rare Books, Manuscripts and Fine Art A Lot 261 Catalogue of F i n e Ju d a i C a . PRINTED BOOKS , MANUSCRI P TS , AUTOGRA P H LETTERS , GRA P HIC & CERE M ONIA L ART ——— To be Offered for Sale by Auction, Thursday, 21st June, 2012 at 3:00 pm precisely ——— Viewing Beforehand: Sunday, 17th June - 12:00 pm - 6:00 pm Monday, 18th June - 10:00 am - 6:00 pm Tuesday, 19th June - 10:00 am - 6:00 pm Wednesday, 20th June - 10:00 am - 6:00 pm No Viewing on the Day of Sale This Sale may be referred to as: “Galle” Sale Number Fifty Five Illustrated Catalogues: $38 (US) * $45 (Overseas) KestenbauM & CoMpAny Auctioneers of Rare Books, Manuscripts and Fine Art . -
Copyright by Jane Robin Zackin 2008
Copyright by Jane Robin Zackin 2008 The Dissertation Committee for Jane Robin Zackin certifies that this is the approved version of the following dissertation: A JEW AND HIS MILIEU: ALLEGORY, POLEMIC, AND JEWISH THOUGHT IN SEM TOB’S PROVERBIOS MORALES AND MA’ASEH HA RAV Committee: ____________________________________ Matthew Bailey, Supervisor ____________________________________ Michael Harney ____________________________________ Madeline Sutherland-Meier ____________________________________ Harold Leibowitz ____________________________________ John Zemke A JEW AND HIS MILIEU: ALLEGORY, POLEMIC, AND JEWISH THOUGHT IN SEM TOB’S PROVERBIOS MORALES AND MA’ASEH HA RAV by Jane Robin Zackin, B.A.; M.ED.; M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin December 2008 Knowledge is a deadly friend When no one sets the rules. King Crimson, “Epitaph” Acknowledgements I would like to thank the members of my committee for their help and encouragement, Dolores Walker for her ongoing support, and my father for his kind generosity. v A JEW AND HIS MILIEU: ALLEGORY, POLEMIC, AND JEWISH THOUGHT IN SEM TOB’S PROVERBIOS MORALES AND MA’ASEH HA RAV Publication No.____________________ Jane Robin Zackin, Ph.D. The University of Texas at Austin Supervisor: Matthew Bailey In this dissertation, I describe social, economic and political relations between Jews and Christians in medieval Europe before presenting the intellectual and religious context of Jewish life in Christian Spain. The purpose of this endeavor is to provide the framework for analyzing two works, one in Hebrew and one in Castilian, by the Spanish Jewish author Sem Tob de Carrión (1290- c.1370). -
Toras Hadoros Nevi'im Rishonim
NAVI The Navi Journey Toras Hadoros by Rabbi Ilan Ginian by Rabbi Mordechai Menachem Reich Sefer Yehoshua, Sefer Shoftim, Sefer Yonah (with Shiras Mechanchim often find themselves challenged Devorah) by historical technicalities in the materials they or Jewish נביא ,חומש teach. Whether in The Navi Journey is the fine work of Rab- history, there is so much that we need to know bi Ilan Ginian, a mechanech and a magid – but often have no access to information. is presented in Rabbi Reich’s Toras פרק shiur in Navi. Each two components. One is the narrative as Hadoros is a perfect seen through the eyes of the primary solution. Rabbi Reich while the other is an in depth spent years in Eretz ,מפרשים presentation of its themes, again accord- Yisroel compiling a set These texts of 20 astoundingly .מפרשים ing to Chazal and the תלמידים are made such that could informative charts that actually use them in tandem with their present the entirety of The Navi Journey opens vistas for .נביא Jewish history in clear teachers presenting the subject as not and detailed fashion. yet seen in the past. English, hardcover. The generations from until the אדם הראשון present – the dynasties Jewish ,כהונה גדולה and of the נביאים the legacies of the ,מלכים Sefer Yehoshua M870 $15.50 of the through the periods of the מעמד הר סיני from מסורת התורה exile and the it’s all there …תקופת האחרונים all the way through the ,...תנאים אמוראים Sefer Yehoshua Softcover Workbook Edition M870B $10.00 – with dates, basic biographical and other pertinent information. -
Blind in the Torah Service
Committee on Jewish Law and Standards of the Rabbinical Assembly OH 139.2003 THE PARTICIPATION OF JEWS WHO ARE BLIND IN THE TORAH SERVICE RABBI DANIEL S. NEVINS This responsum was adopted by the CJLS on January 15, 2003, by a vote of sixteen in favor, none oppossed, and no abstentions. In favor: Rabbis Abelson, Bergman, Dorff, Drazen, Fine, Frydman-Kohl, Geller, Kurtz, Nevins, Norry, Plotkin, Prouser, Rabinowitz, Rembaum, Roth, and Spitz. vkta1 Can a person who is blind read Torah by memorizing the parshah, or by placing a scanner on top of the Torah text that would translate the text into braille? vcua,2 /sh 'yh trehu :‡v h¬¦b£t Whe«k¡tN«¥ ,t¬¥¨ r¨h§u k«·J§f¦n iT¦¥, t¬«k rº¥U¦g h´¥b§p¦k§u Jr¥ º¥j k´¥K©e§,Ît«k« Do not curse the deaf nor shall you place a stumbling block before the blind; you shall revere your God--I am Adonai (Leviticus 19:14). Throughout Jewish history, Jews who are blind have functioned as full members of the Jewish community, and in many cases, as spiritual and educational leaders too. In contrast to many ancient societies which scorned and persecuted people with disabilities, Judaism has taught us to see the infinite worth of human life and to preserve the safety and dignity of all people. One measure of a person’s dignity is the extent to which he or she is included in the ritual expectations of his or her community. There is a substantial halakhic literature regarding the obligations of Jews who are blind to observe the mitzvot and their ability to fulfill various ritual requirements on behalf of themselves, their families and the congregation.3 In this responsum, we will review the debate 1.