Souls in the Garden Timeline Organized by Date of Birth Or Other Event
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The Participation of God and the Torah in Early Kabbalah
religions Article The Participation of God and the Torah in Early Kabbalah Adam Afterman 1,* and Ayal Hayut‑man 2 1 Department of Jewish Philosophy and Talmud, Tel Aviv University, Tel Aviv 6997801, Israel 2 School of Jewish Studies and Archaeology, Tel Aviv University, Tel Aviv 6997801, Israel; [email protected] * Correspondence: [email protected] Abstract: All Abrahamic religions have developed hypostatic and semi‑divine perceptions of scrip‑ ture. This article presents an integrated picture of a rich tradition developed in early kabbalah (twelfth–thirteenth century) that viewed the Torah as participating and identifying with the God‑ head. Such presentation could serve scholars of religion as a valuable tool for future comparisons between the various perceptions of scripture and divine revelation. The participation of God and Torah can be divided into several axes: the identification of Torah with the Sefirot, the divine grada‑ tions or emanations according to kabbalah; Torah as the name of God; Torah as the icon and body of God; and the commandments as the substance of the Godhead. The article concludes by examining the mystical implications of this participation, particularly the notion of interpretation as eros in its broad sense, both as the “penetration” of a female Torah and as taking part in the creation of the world and of God, and the notion of unification with Torah and, through it, with the Godhead. Keywords: Kabbalah; Godhead; Torah; scripture; Jewish mysticism; participation in the Godhead 1. Introduction Citation: Afterman, Adam, and Ayal The centrality of the Word of God, as consolidated in scripture, is a central theme in Hayut‑man. -
Index of Names
Cambridge University Press 978-0-521-78116-9 - Hebrew Scholarship and the Medieval World Edited by Nicholas De Lange Index More information Index of names Aaron ben Elijah , Goitein, S. D. – Abner of Burgos Grandison, R. n. Abraham ben Moses ben Maimon – Grosseteste, Robert n. Abraham ibn Ezra see Ibn Ezra, Abraham Gutmann, Joseph Abu¯ al-Faraj Ha¯ru¯n ibn al-Faraj (Jeshua ben Judah) –, , –, – Halevi, Judah see Judah Halevi ’Abu¯ Ya‘qu¯b Yu¯suf ibn Nu¯h see Joseph ben Harding, Stephen n. Noah Hayyu¯j, Judah ben David –, –, Ahimaaz ben Paltiel of Oria Herbert of Bosham see Bosham, Herbert de Aknin, Joseph ben Judah ben Jacob ibn Akrish, Isaac ben Abraham Ibn Ezra, Abraham , –, – Alfasi, David ben Abraham Ibn Ghiyyat, Isaac ben Judah Alphonsus of Valladolid see Abner of Burgos Ibn Jana¯h, Jonah –, n., , – Anan ben David Ibn Parhon, Solomon , n. Andrew of Saint-Victor n. Ibn Sahl, Joseph ben Jacob Aquinas, Thomas Ibn Shem Tov see Joseph ben Shem Tov Aristotle –, – Ibn Yahya see Judah ben David ibn Yahya Immanuel (ben Solomon) of Rome – Bacher, Wilhelm Bacon, Roger –, –, – Jacob ben Reuben , Baron, S. W. – Japheth ben Eli Bashyachi, Elijah ben Moses Jerome –, al-Bası¯r, Joseph Jeshua ben Judah see Abu¯ al-Faraj Ha¯ru¯n ibn Beit-Arié, Malachi – al-Faraj Ben-Shammai, Haggai , , , , , – Joseph ben Jacob , Blumenkranz, Bernhard Joseph ben Noah (’Abu¯ Ya‘qu¯b Yu¯suf ibn Bosham, Herbert de , Nu¯h) – Joseph ben Shem Tov Carmi, T. , – Joseph of Constantinople Cole, Peter Judah ben David ibn Yahya – Judah ben Jacob Daniel -
Columbus: Mystic, Zionist
1 COLUMBUS: MYSTIC, ZIONIST José Faur Netanya Academic College Columbus (died in Valladolid in May 20, 1506) is a man shrouded in mystery. On the one hand, he is the most important individual in modern history: single handedly he changed the face of the globe. On the other hand, little is known about his background and early life. There is a twofold reason for this mystery. First, Columbus and his contemporaries deliberately clouded highly signficant biographical data. Second, modern historians went out of their way to exclude key phrases used by Columbus and his contemporaries, and glossed over documentary evidence concerning crucial aspects of his biography and beliefs. What is commonly taught about him is neither consistent with, nor stands up to, critical investigation. The data offered by historians do not jive with the information given by Columbus about himself or with what his contemparies in Spain said. To avoid asking plain questions about the history and life of the great Discoverer, specialists perform all type of mental acrobatics. Both, the cryptic character of Columbus’ life and modern scholarship coincide in their efforts to becloud his biography; the motivation springs from a single source: prejudice. An investigation of the documentary evidence, particularly what Columbus wrote, shows that the great Discoverer came from a Jewish background. Américo Castro had shown that at the time of Columbus and throughout much of Spanish history, to acknowledge the Jewish background of anyone credited with a major contribution was anathema. Steeped in deep Mentalities/Mentalités Volume 28, Number 3, 2016 ISSN- 0111-8854 @2016 Mentalities/Mentalités All material in the Journal is subject to copyright; copyright is held by the journal except where otherwise indicated. -
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 ............................................................................................. -
Abraham Ibn Ezra's “Yesod Mora”
139 Abraham ibn Ezra’s “Yesod Mora” By: H. NORMAN STRICKMAN Rabbi Abraham ben Meir ibn Ezra (1092–1164) was one of the outstanding scholars produced by medieval Sephardic Jewry. He was a poet, mathematician, astrologer, and grammarian. Above all he was one of medieval Jewry’s greatest Bible commentators. Abraham ibn Ezra was born in 1092 C.E.1 in Tudela, Spain and passed away in 1164. It is unclear whether he died in Lon- don,2 Calahorra3 or Rome.4 1 According to a statement found in several codices, Ibn Ezra (hence- forth “I.E.”) died on Monday, the first day of Adar 1 4927 (January 23, 1167) at the age of seventy-five. If this date is accepted, then I.E. was born in 1092. See M. Friedlander, The Commentary of Ibn Ezra on Isaiah (London, 1873), p. xxvii, n. 54. However, Heinrich Graetz believes that I.E. was born between 1088 and 1089. See Heinrich Graetz, Divre Yeme Yisra’el, ed. and trans. S. P. Rabino- witz, vol. 4 (Warsaw, 1916), p. 212. 2 E.Z. Melamed, Mefareshei ha-Mikrah, vol. 2 (Jerusalem: Magnes Press, 1978), p. 520. 3 Abraham Zakuta, Sefer ha-Yuhasin . _____________________________________________________ H. Norman Strickman is Rabbi emeritus of Marine Park Jewish Center, professor of Jewish Studies at Touro College, and past president of the Rabbinic Board of Flatbush. He received his M.H.L. from Yeshiva University, a PhD from Dropsie Universi- ty and was ordained at Rabbi Isaac Elchanan Theological Semi- nary. He is the recipient of the Histadrut Ha-Ivrit prize in He- brew Literature and his writings have appeared in Jewish Quar- terly Review, Midstream, Bitzaron and Ha-Darom. -
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 -
Adult Education 2017
Adult Education 2017 Texts ● Culture ● Language ● Faith In troduction Dear Members and Friends, The ACT Jewish Community is proud to present 2017’s Adult Education program. In 2016 we had the opportunity to learn from a variety of amazing scholars, including visiting professors, authors, journalists, and culminating with our Scholar in Residence, Eryn London. This year, we have the opportunity to present a fantastic program that explores the full spectrum of Jewish life and learning. Throughout this document, you will find general information and explanations of each course on offer along with a timetable of all of our programs. Each course will be marked with one or more of the following four symbols; - Torah Scroll – This implies that there is a textual element to this course - Chamtza – This implies there is a cultural element to the course - Aleph – These courses will primarily be language based - Ten Commandments – These courses will include Jewish Laws and Customs and will focus on the religious aspect of Judaism As always, our programs are designed to broadly encompass different ideas, observances, and denominations. Last year we had a record number of attendees, this year we would like to aim for 100% participation. Please do join us, Rabbi Alon Meltzer Week at a Glance Sunday - Shabbat Cooking – 5 Sessions over the course of the year Monday - Jewish Journeys – Weekly (Semester 1) - Midrash for Beginners – Weekly (Semester 2) Tuesday - Paint Night (with wine) – 5 Sessions over the course of the year Wednesday - Café Ivrit – Weekly Thursday - Jewish Philosophy – Weekly (Semester 1) - Poems and Poets – Weekly (Semester 2) Shabbat Cooking Join Rabbi Meltzer for a practical cooking class that will explore different concepts and themes relating to Shabbat laws of the kitchen. -
!["WHAT IS IT?" INTERPRETING EXODUS 16:15 231 [Lot] (Esther 3:7)](https://docslib.b-cdn.net/cover/7483/what-is-it-interpreting-exodus-16-15-231-lot-esther-3-7-947483.webp)
"WHAT IS IT?" INTERPRETING EXODUS 16:15 231 [Lot] (Esther 3:7)
"WHAT IS IT? " INTERPRETING EXODUS 16:15 ZVI RON In Exodus 16:15, we read how the Israelites reacted when they first saw the miraculous food that God had provided for them in the wilderness: When the Israelites saw it, they said to one another, 'What is it? [man hu]' – for they did not know what it was. And Moses said to them, 'This is the bread which the Lord has given you to eat . .' Later, The house of Israel named it manna [man] (Ex. 16:31). This origin for the term man , based on the question that the Israelites asked when they first saw it, raises a simple, yet fundamental question. If the Israelites spoke Hebrew, and since the Hebrew word for "what" is mah , why did they ask man hu when seeing this food? Based on proper Hebrew, they should have asked mah hu and named the manna mah instead of man . The answer to this question leads to different approaches to understanding and translating Exodus 16:15. The central issues are: Is this 1 phrase Hebrew or another language? Is this phrase a question or a statement? WHAT IS IT? In the JPS translation of Exodus 16:15, the phrase man hu is understood to be a question: 'What is it?' Many commentators affirm that the Israelites who said man instead of mah must not have been speaking typical Hebrew at that time. The tenth-century grammarian Dunash ben Labrat explains that the word is related to the Aramaic man , meaning "who." He writes that some- times the word "who" is used in place of "what." He gives 1 Samuel 18:18 as an example: When David says 'what is my life?' [mi hayyai], he uses the word for "who" instead of "what." This approach was approved by Rabbenu 2 Tam. -
The Dream of the Poem: Hebrew Poetry from Muslim and Christian Spain 950-1492, Translated, Edited, and Introduced by Peter Cole
The Dream of the Poem: Hebrew Poetry from Muslim and Christian Spain 950-1492, translated, edited, and introduced by Peter Cole. Princeton, New Jersey: Princeton University Press. 548 pages. $50.00 Marjorie Perloff In the middle of the tenth century, a young Moroccan Jewish poet named Dunash Ben Labrat arrived in the Andalusian city of Cordoba, then ruled by the blue-eyed caliph of Spanish-Basque descent ‘Abd al-Rahmaaan III. Dunash had studied in Baghdad, then considered the most spectacular city in the world, with the head of the Babylonian Jewish academy of Sura, Sa’adia Ben Yosef, al-Fayuumi, a man of great learning, who taught him, among other things, a keen appreciation of Arabic and its notion of fasaaha (radiance, clarity) as well as its importance for the understanding of Hebrew Scripture. Tenth-century Cordoba was a second Baghdad: a sophisticated city, where Jews, Muslims, and Christians lived in relative harmony and Arabic was the dominant language. “By the mid-tenth century,” writes Peter Cole, “Jews, Christians, North African Berber Muslims, and Christian converts were competing with the Arabs themselves for mastery of that most beautiful of languages, which became both the lingua franca of al-Andalus and the currency of high culture.” Indeed, conditions for the Jews were so favorable that the conversion rate was low: They spoke Arabic, adopted native dress, and worked side by side with their Muslim neighbors. Dunash, settling in Cordoba and adapting the inflections of Arabic poetry to his native Hebrew, declared, “Let Scripture be your Eden, and the Arabs’ books your paradise grove.” The rapprochement in question produced what appears to have been, on the evidence of Cole’s meticulously edited and captivating anthology, a Golden Age for lyric poetry. -
Final Copy of Dissertation
The Talmudic Zohar: Rabbinic Interdisciplinarity in Midrash ha-Ne’lam by Joseph Dov Rosen A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Daniel Boyarin, Chair Professor Deena Aranoff Professor Niklaus Largier Summer 2017 © Joseph Dov Rosen All Rights Reserved, 2017 Abstract The Talmudic Zohar: Rabbinic Interdisciplinarity in Midrash ha-Ne’lam By Joseph Dov Rosen Joint Doctor of Philosophy in Jewish Studies with the Graduate Theological Union University of California, Berkeley Professor Daniel Boyarin, Chair This study uncovers the heretofore ignored prominence of talmudic features in Midrash ha-Ne’lam on Genesis, the earliest stratum of the zoharic corpus. It demonstrates that Midrash ha-Ne’lam, more often thought of as a mystical midrash, incorporates both rhetorical components from the Babylonian Talmud and practices of cognitive creativity from the medieval discipline of talmudic study into its esoteric midrash. By mapping these intersections of Midrash, Talmud, and Esotericism, this dissertation introduces a new framework for studying rabbinic interdisciplinarity—the ways that different rabbinic disciplines impact and transform each other. The first half of this dissertation examines medieval and modern attempts to connect or disconnect the disciplines of talmudic study and Jewish esotericism. Spanning from Maimonides’ reliance on Islamic models of Aristotelian dialectic to conjoin Pardes (Jewish esotericism) and talmudic logic, to Gershom Scholem’s juvenile fascination with the Babylonian Talmud, to contemporary endeavours to remedy the disciplinary schisms generated by Scholem’s founding models of Kabbalah (as a form of Judaism that is in tension with “rabbinic Judaism”), these two chapters tell a series of overlapping histories of Jewish inter/disciplinary projects. -
Fashioning a Wardrobe in the Languages of God - Asymptote
1/24/2019 Fashioning a Wardrobe in the Languages of God - Asymptote (/) Title, author, keyword... All Languages About (/about/) Blog (/blog/) Edu (/asymptote-for-educators/) Book Club (/book-club/) Submit (/submit/) Join (/join/) Support (/support/) Donate (/donate/) Fashioning a Wardrobe in the Languages of God S. J. Pearce on Medieval Poetry A woman stands at the edge of the dirt road that heads out of the Spanish city of Córdoba to the south, holding her only son in her arms and bidding farewell to her husband. They exchange gifts and he heads off into the waning night. If this scene had taken place on one of the other roads leading out of the city, it would not have been cause for sadness. The man, a high- level political functionary, might have gone a dozen times with the court entourage to Madinat al-Zahra, the red-and-white palatine city eight kilometers due east, to serve the caliph as a consultant, a mediator, a teacher, and a courtier before returning home to his wife and their child. This goodbye, however, was more permanent and once the woman returned home she recorded the moment in verse: Will her love remember his graceful doe, her only son in her arms as he parted? On her left hand he placed a ring from his right, on his wrist she placed her bracelet. As a keepsake she took his mantle from him, And he in turn took hers from her. Would he settle, now, in the land of Spain, if its prince gave him half his kingdom? —Peter Cole. -
Grammatical Remarks in the Commentary of Abraham Ibn Ezra on Qohelet *
Sefarad Vol 56, Fasc. 1 (1996) GRAMMATICAL REMARKS IN THE COMMENTARY OF ABRAHAM IBN EZRA ON QOHELET * MARIANO GOMEZ ARANDA CSIC. Madrid As is well-known, Abraham Ibn Ezra's Biblical commentaries train his knowledge of astronomy, astrology, philosophy, grammar, and other subjects on the interpretation of the Biblical text. Of all these disciplines, he regards Hebrew grammar as the most important vehicle for the establishment of the meaning of a word or a verse. Therefore, his commentaries are full of grammatical theories, which were further developed in his subsequent grammatical works. In his commentary on Qohelet, Ibn Ezra makes numerous gram- matical remarks. Some are directly connected with the meaning of the text of Qohelet, but others are longer excurssuses about grammar unconnected to the meaning of Qohelet. This article will analyze Ibn Ezra's grammatical theories in his commentary on Qohelet against the backdrop of other works and the theories of earlier grammarians '. PRONUNCIATION OF THE HEBREW CONSONANTS In his commentary on Qoh 5:1, Ibn Ezra introduces a long discussion on the language of religious poems, especially those by My deepest appreciation to Dr. David S. Sperling from HUC-JIR in New York for his help with my English. ' For the text of Ibn Ezra's Commentary on Qohelet, cf. M. GÓMEZ ARANDA (éd.), El comentario de Abraham Ibn Ezra al libro del Eclesiastés. (Introducción, traducción y edición crítica), Madrid 1994. In the cases of Biblical quotations, I have translated them according to Ibn Ezra's explanations, but sometimes I have used the translation The Holy Bible.