DOCSLIB.ORG

Of Biblical Verses and Occurrences | 143 Subject Index | 151 Plates | 153 Publication Bibliography | 155 Credits | 163

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Of Biblical Verses and Occurrences | 143 Subject Index | 151 Plates | 153 Publication Bibliography | 155 Credits | 163 Élodie Attia The Masorah of Elijah ha-Naqdan Materiale Textkulturen Schriftenreihe des Sonderforschungsbereichs 933 Herausgegeben von Ludger Lieb Wissenschaftlicher Beirat: Jan Christian Gertz, Markus Hilgert, Bernd Schneidmüller, Melanie Trede und Christian Witschel Band 11 Élodie Attia The Masorah of Elijah ha-Naqdan An Edition of Ashkenazic Micrographical Notes ISBN 978-3-11-041791-3 e-ISBN (PDF) 978-3-11-041792-0 e-ISBN (EPUB) 978-3-11-042531-4 ISSN 2198-6932 Dieses Werk ist lizenziert unter der Creative Commons Attribution-NonCommercial- NoDerivatives 3.0 Lizenz. Weitere Informationen finden Sie unter http://creativecommons.org/licenses/by-nc-nd/3.0/. Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic Information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the internet at http://dnb.dnb.de. © 2015 Walter de Gruyter GmbH, Berlin/Boston Einbandabbildung: © STAATSBIBLIOTHEK ZU BERLIN - Preußischer Kulturbesitz, Orientabteilung, MS Or. Quart. 9, f. 110v: Hydra Typesetting: Dörlemann Satz GmbH & Co. KG, Lemförde Printing and binding: Hubert & Co. GmbH & Co. KG, Göttingen ♾ Printed on acid-free paper Printed in Germany www.degruyter.com À Clémentine, dont le sourire illumine mes jours et mes nuits. Acknowledgements This monograph is the result of the work I carried out between October and November 2011 and between April 2012 and November 2014 while taking part in a collabora- tive research project on “Scholarly Knowledge, Drollery or Esotericism? The Masorah of the Hebrew Bible in its Various Material Properties” (B04) at the Collaborative Research Centre 933 of the Heidelberg University, which is financed by the German Research Foundation and focuses on “Material Text Cultures. Materiality and Pre- sence of Writing in Non-Typographic Societies”. I would like to extend a special thank you to my colleagues Hanna Liss and Kay Petzold for their work in this collaborative project. Sebastian Seemann assisted me with the edition of the documents, while Hannah Schachter and Margaret Rigaud-Drayton edited and proofread the English in the introductory and concluding sections of this book. My thanks also go to the advisory board of the CRC 933, as well as to the advisory board and the editor of the MTK book series who accepted this monograph for publication. Other colleagues have helped me to develop my approach through personal cor- respondence and conversations during conferences and workshops. In particular I would like to thank Justine Isserles, Katrin Kogman-Appel, Sarit Shalev-Eyni, Dalia Ruth Halperin, Judith Olszowy-Schlanger, Aron Dotan, Jordan Penkower, Philippe Cassuto, Viktor Golinets, Geoffrey Khan, Michaela Bauks and Elvira Martín Con- treras. Finally, I wish to express my gratitude to the Vatican Library (Ambrogio M. Piazzoni), the Orientabteilung of the Staatsbibliothek Berlin (Christoph Rauch), the British Library (Ilana Tahan), and the Heidelberg University Library (Veit Probst), the Institute of Hebrew Microfilm of Jerusalem (Yael Okun) for having provided me with digitized images. Contents Acknowledgements | VII Contents | IX Prologue | 1 Introduction | 7 Masoretic Contents versus Masoretic Layout? | 8 What is a Figurative Masorah (Masora Figurata)? | 9 Why Edit Figurative Masorah? | 11 Critical Editions of Masoretic Notes | 13 Structure of the Edition | 14 Editorial Steps for Masoretic Micrographical Notes | 15 The Manuscripts of the Critical Apparatus | 18 Expected Results | 22 Edition | 23 Editorial Rules | 25 Important Remarks to the Reader | 27 Case 1: f. 63v, Genesis 50:21–Exodus 1:10 | 29 Case 2: f. 67bisr, Exodus 5:4–5:15 | 35 Case 3: f. 72v, Exodus 9:34–10:8 | 43 Case 4: f. 75v, Exodus 12:7–12:17 | 48 Case 5: f. 77v, Exodus 13:7–13:19 | 55 Case 6: f. 85v, Exodus 20:25–21:11 | 61 Case 7: f. 89v, Exodus 24:9–25:3 | 68 Case 8: f. 93r, Exodus 26:19–26:32 | 73 Case 9: f. 98r, Exodus 30:1–30:14 | 78 Case 10: f. 100v, Exodus 32:13–32:25 | 84 Case 11: f. 101r, Exodus 32:26–33:1 | 91 Case 12: f. 104r, Exodus 35:1–35:15 | 98 Case 13: f. 113r, Exodus 40:37–Leviticus 1:10 | 103 Concluding Remarks | 109 Appendices | 115 Appendix 1: Categories of Masoretic Notes According to Shape | 117 Appendix 2: MS Vatican, Biblioteca Apostolica Vaticana, Vat. Ebr. 14 | 119 Appendix 3: MS Berlin, Staatsbibliothek zu Berlin, Or. Quart. 9 | 131 Appendix 4 : Statistical Results | 139 Index of Hebrew Manuscripts | 141 Index of Biblical Verses and Occurrences | 143 Subject Index | 151 Plates | 153 Publication Bibliography | 155 Credits | 163 Prologue The present book is an edition of micrographical Masoretic notes. I started work on this project during the first phase of the project on “Material Text Cultures” at the Collaborative Research Centre 933 of the Heidelberg University.¹ The main purpose of the Center is to promote textual anthropology in the study of material artefacts in non-typographic societies.² This rigorous theoretical and practical approach focuses on various material artefacts that display written texts, and seeks to under- stand not only the written texts themselves (as with textual philology), but also the significance of the textification and textualization³ produced by the context of their production, as well as their meaning and practical reception in the specific social and cultural backgrounds that produced the artefacts.⁴ There is therefore an active relationship between the texts (considered as philological units), the artefacts (the material objects on which the texts are written and which are operative within the social space), the producers of the textartefact (Textproduzent), and the recipients of the text (Textrezipient).⁵ Within this framework, the meaning of a written text is never “immanent”. Instead, it is the result of various human practices of reception, as when we “annotate, read, memorize, quote, extract, dramatize, illustrate, copy, comment, interpret, hide, [and] react to” a text.⁶ The focus of the Subproject B04 (“Scholarly Knowledge, Drollery or Esotericism? The Masorah of the Hebrew Bible in its Various Material Properties”) of the CRC 933 1 The Sonderforschungsbereich 933 – Materiale Textkulturen. Materialität und Präsenz des Geschriebe- nen in non-typographischen Gesellschaften is being financed by the DFG (Deutsche Forschungsge- meinschaft) between 2011 and 2015. http://www.materiale-textkulturen.org/ (seen 14.7.2014). 2 Hilgert 2010; Meier et al. 2015. 3 See Oesterreicher’s terminological distinction between Verschriftung (textification) and Verschrift- lichung (textualization): “the former applying to the shift in medium and the latter to the gradual change in conception of a discourse or discourse tradition, whereby ‘writtenness’ plays an increasin- gly important role in its transmission and reception”; See Bakker 1999, 32 note 5 and Oesterreicher 1993. 4 Metzeltin 2013, 446: “La socialisation et la sociabilité des êtres humains sont basées sur la com- munication verbale. Celle-ci se réalise par la textification de descriptions, d’argumentations et de narrations. Les textifications stables ont besoin de supports matériels. On ne peut les comprendre que dans des contextes de production et de réception. Dans ce sens, l’anthropologie textuelle de Met- zeltin et This, avec leur focalisation sur la structuralité signifiante des textes, et l’anthropologie des textes de Hilgert, avec sa focalisation sur la contextualisation des textifications, fournissent des in- struments élaborés de travail pour l’analyse et la compréhension des textifications des systèmes de connaissance.” 5 For H. Jauß, the ‘Author-Text-Reader’ relationship is essential to understanding a text. The Reader socializes the text. The text must be read, in order to enter history and have a socio-cultural function. Consequently, we seek to discover what a text meant for its readers a given time and what constituted their horizon of expectations (Erwartungshorizont); Jauß 1978, 12. 6 Hilgert 2010, 90 and 97. © 2015 Élodie Attia, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License. 2 Prologue is on the material properties of an important textual tradition that accompanies the biblical text. In this project, we approach the reception practices associated with the Hebrew Bible through the ‘textualization’ of Masoretic knowledge in the Middle Ages. The Masorah of the Ashkenazim often takes specific ornamental or figurative micrographical forms,⁷ which have yet to be analyzed within the context of ‘Masoretic studies’, an area of research which focuses on the transmission of the biblical text.⁸ Our project seeks to clarify whether the relationship between the Masorah included in biblical manuscripts and Masoretic traditions a) remained constant throughout the textual tradition conserved in biblical artefacts; and b) whether its reception varied when we consider an expanded field of applications, especially rabbinical commen- taries.⁹ This general framework allows for different approaches. While one of my col- leagues seeks to discover how much Masoretic knowledge rabbinical commentaries exhibit,¹⁰ I analyze the philological content of micrographical drawings in Hebrew Bibles. This has led me to focus on a specific Ashkenazic manuscript (MS Vat. Ebr. 14) and to prepare the critical edition of micrographical Masoretic notes presented
Load more

Recommended publications
  • Sephardic Hebrew Bibles of the Kennicott Collection1
    BABELAO 5 (2016), p. 127-168 © ABELAO (Belgium) Sephardic Hebrew Bibles of the 1 Kennicott Collection By Ma Teresa Ortega-Monasterio CSIC, Madrid (Spain) he Bodleian Library holds one of the best collections of Hebrew manuscripts in the world. Some of the most T representative Hebrew bibles copied in the Iberian Pen- insula are in this library, such as all included in the Kennicott collection, made up of nine bibles. Kenn 1 is the famous Ken- nicott Bible, which has been already studied, which I am not going to include in my work2. The Kennicott manuscripts trans- ferred from the Radcliffe Library, where Benjamin Kennicott (1718-1783) had been librarian, to the Bodleian in 1879. 1 This work has been carried out working directly with the manuscripts at the Bodleian Library, during my stay as visiting scholar at the Oxford Center for Hebrew and Jewish Studies in Oxford, Hilary Term, 2014 and within the framework of the research project Legado de Sefarad. La produc- ción material e intelectual del judaísmo sefardí bajomedieval (Ref. FFI2012-38451) and Patrimonio Cultural Escrito de los Judíos en la Penín- sula Ibérica (Ref. FFI2012-33809). 2 The Kennicott Bible. Facsimile editions, London, 1985; B. NARKISS and A. COHEN-MUSHLIN, The Kennicott Bible, London, 1985. 128 M.T. ORTEGA-MONASTERIO We have no specific information about how Kennicott gath- ered those manuscripts. But we know that one of his main pro- jects was the study of the text of the Bible. In order to achieve this work, he collated a large amount of manuscripts during all 3 his life and published a dissertation comparing different texts2F .
    [Show full text]
  • Elia Samuele Artom Go to Personal File
    Intellectuals Displaced from Fascist Italy © Firenze University Press 2019 Elia Samuele Artom Go to Personal File «When, in 1938, I delivered my last lecture at this University, as a libero docente Link to other connected Lives on the [lecturer with official certification to teach at the university] of Hebrew language move: and literature I would not have believed...»: in this way, Elia Samuele Artom opened Emanuele Menachem the commemoration of his brother-in-law, Umberto Cassuto, on 28 May 1952 in Artom 1 Enzo Bonaventura Florence, where he was just passing through . Umberto Cassuto The change that so many lives, like his own, had to undergo as a result of anti- Anna Di Gioacchino Cassuto Jewish laws was radical. Artom embarked for Mandatory Palestine in September Enrico Fermi Kalman Friedman 1939, with his younger son Ruben. Upon arrival he found a land that was not simple, Dante Lattes whose ‘promise’ – at the center of the sources of tradition so dear to him – proved Alfonso Pacifici David Prato to be far more elusive than certain rhetoric would lead one to believe. Giulio Racah His youth and studies Elia Samuele Artom was born in Turin on 15 June 1887 to Emanuele Salvador (8 December 1840 – 17 June 1909), a post office worker from Asti, and Giuseppina Levi (27 August 1849 – 1 December 1924), a kindergarten teacher from Carmagnola2. He immediately showed a unique aptitude for learning: after being privately educated,3 he obtained «the high school honors diploma» in 1904; he graduated in literature «with full marks and honors» from the Facoltà di Filosofia e 1 Elia Samuele Artom, Umberto Cassuto, «La Rassegna mensile di Israel», 18, 1952, p.
    [Show full text]
  • Catalogue of Manuscripts in the Roth Collection’, Contributed by Cecil Roth Himself to the Alexander Marx Jubilee Volume (New York, 1950), Where It Forms Pp
    Handlist 164 LEEDS UNIVERSITY LIBRARY Provisional handlist of manuscripts in the Roth Collection Introduction Dr Cecil Roth (1899-1970), the Jewish historian, was born on 5 March 1899 in Dalston, London, the youngest of the four sons of Joseph and Etty Roth. Educated at the City of London School, he saw active service in France in 1918 and then read history at Merton College, Oxford, obtaining a first class degree in modern history in 1922, and a DPhil in 1924; his thesis was published in 1925 as The Last Florentine Republic. In 1928 he married Irene Rosalind Davis. They had no children. Roth soon turned to Jewish studies, his interest from childhood, when he had a traditional religious education and learned Hebrew from the Cairo Genizah scholar Jacob Mann. He supported himself by freelance writing until in 1939 he received a specially created readership in post-biblical Jewish studies at the University of Oxford, where he taught until his retirement in 1964. He then settled in Israel and divided his last years between New York, where he was visiting professor at Queens’ College in City University and Stern College, and Jerusalem. He died in Jerusalem on 21 June 1970. Roth’s literary output was immense, ranging from definitive histories of the Jews both globally and in several particular countries, to bibliographical works, studies of painting, scholarly research, notably on the Dead Sea scrolls, and biographical works. But his crowning achievement was the editorship of the Encyclopaedia Judaica, which appeared in the year of his death. Throughout his life Roth collected both books and manuscripts, and art objects.
    [Show full text]
  • Earliest Old Testament Document
    Earliest Old Testament Document Gallant and educable Clemmie still buffaloed his bedtick therein. Sometimes toponymic Addie humbles her pemphigoid calculatingly, but orfreehold chirk contagiously. Luce tasseled mathematically or lectured enduringly. Self-service Adolfo always imbosom his hydrophone if Fulton is eruptional In old testament documents that earliest extant mss are essentially allegory and temple priesthood during different version is. Their actions by short spoken messages often delivered in poetic form. What laid the Earliest Versions and Translations of the Bible. What condemn the 4 Gospels called? Lectionaries until recently published a document? Dating the Oldest New Testament Christian Manuscripts. Manuscript evidence act the correct Testament. Hezekiah It had during whose reign of Hezekiah of Judah in the th century BC that historians believe mother would during the volume Testament person to take read the result of royal scribes recording royal one and heroic legends. The Three Oldest Biblical Texts Bible Archaeology Report. So particular book of earliest, because he grouped with his latin translation of earliest old testament document had consistently present. Still has certainly all sent the New measure but is damaged in adult Old garbage and. Perhaps be improved translations were considered a yankees jersey: earliest levels of earliest period. It is none that the Bible is arranged in fact approximate chronological order That is one curve the reasons it chapter two major divisions called the Old past and the eternal Testament consider the Bible is organized by writing styles. Did this fairly well as to them preserved in the painful death, at the most of the amazing.
    [Show full text]
  • An Italian Tune in the Synagogue: an Unexplored Contrafactum by Leon Modena∗
    Kedem G OLDEN AN ITALIAN TUNE IN THE SYNAGOGUE: AN UNEXPLORED CONTRAFACTUM BY LEON MODENA∗ ABSTRACT Leon Modena, one of the celebrated personalities of Italian Jewry in the early modern period, is known for his extensive, life-long involvement with music in its various theoretical and practical aspects. The article presents additional evidence that has gone unnoticed in previous studies of Modena’s musical endeavors: his adaption of a polyphonic, secular Italian melody, for the singing of a liturgical hymn. After identifying the melody and suggesting a possible date for the compo- sition of the Hebrew text, the article proceeds to discuss it in a broader context of the Jewish musical culture at the turn of the sixteenth and seventeenth centuries, in particular contemporary Jewish views to the use of “foreign” melodies in the syna- gogue. The article concludes with an attempt to situate it as part of Modena’s thought of art music. RÉSUMÉ Léon Modène, une des personnalités célèbres du judaïsme italien du début de la période moderne, est connu pour s’être impliqué de près dans le monde de la musique et ses divers aspects, aussi bien théoriques que pratiques. Le présent article présente un exemple supplémentaire de cette implication, passé inaperçu dans les études antérieures: l’adaptation par Modène d’une mélodie polyphonique profane italienne en un hymne liturgique. Après avoir identifié la mélodie et suggéré la date éventuelle de la composition du texte hébreu, l’article analyse cet hymne dans le contexte plus large de la culture musicale juive au tournant des XVIe et XVIIe siècles, notamment en tenant compte des opinions juives contemporaines sur l’usage de chants «étrangers «dans la synagogue.
    [Show full text]
  • (Cf. 1.Common Semitic) a Bibliography of Ugaritic
    6A. STANDARD HEBREW 6A.1. BIBLIOGRAPHY (cf. 1. Common Semitic ) A Bibliography of Ugaritic Grammar and Biblical Hebrew in the Twentieth Century , by M. Smith [http://oi.uchicago.edu/OI/DEPT/RA/bibs/BH-Ugaritic.html: pdf, doc, rtf]. “A classified discourse analysis bibliography”, by K.E. Lowery, in DABL , pp. 213-253. An Index of English Periodical Literature on the Old Testament and Ancient Near Eastern Studies , 2 vols. (American Theological Library Association. Bibliography Series 21), by W.G. Hupper, Philadelphia 1987-1999. ´ “Bibliografia historii i kultury Zydów w Polsce za rok 1994”, by St. G ąsiorowski, Studia Judaica Crocoviensia: Series Bibliographica 2 (10), Krakow 2002 [Bibliography on the history and culture od the Jews in Poland for the year 1994]. “Bibliographie, Altes Testament/Qumran”, AfO 14, 1941-1944 // 29-30, 1983-1984 (Palestina und Syrien ; Altes Testament un nachbiblische Schriftum ; Die handschriftenfunde am Toten Meer/Qumran). Bibliographie biblique/Biblical Bibliography/Biblische Bibliographie/Bibliografla biblica/Bibliografía bíblica. III : 1930-1983 , by P.-E. Langevin, Québec 1985 [‘Philologie’, 335-464]. “Bibliographische Dokurnentation: lexikalisches und grammatisches Material”, bearb. von T. Ijoherty et al. , ZAH l, 1988, 122-137, 210-234. “Bibliographische Dokumentation: lexikalisches und grammatisches Material”, bearb. von W. Breder et al. , ZAH 2, 1989, 93-119; 2, 1989, 213-243, 3, 1990, 98-125; 3, 1990, 221-231. “Bibliographische Dokumentation: lexikalisches und grammatisches Material”, bearb. von B. Brauer et al. ., ZAH 4, 1991, 95-114,194-209; 5, 1992, 91-112, 226-236; 6, 1993, 128-148; 6, 1993, 243-256 ; 6, 1993, 128-148; 6, 1993, 243-256 ; 7, 1994, 88-100; 7, 1994, 245-257; “Bibliographische Dokumientation: lexikalisches und grammatisches Material”, in Verbindung mit B.
    [Show full text]
  • Philology and Textual Criticism
    Forschungen zum Alten Testament 2. Reihe Edited by Konrad Schmid (Zürich) · Mark S. Smith (Princeton) Hermann Spieckermann (Göttingen) · Andrew Teeter (Harvard) 118 Philology and Textual Criticism Proceedings of the Second International Colloquium of the Dominique Barthélemy Institute held at Fribourg on 10–11 October, 2013 Edited by Innocent Himbaza and Jan Joosten Mohr Siebeck Innocent Himbaza is Titular Professor of Hebrew Bible/Old Testament and Hebrew, Univer- sity of Fribourg, Switzerland. orcid.org/0000-0003-1284-1571 Jan Joosten is Regius Professor of Hebrew, University of Oxford; Student of Christ Church. orcid.org/0000-0002-8553-3994 ISBN 978-3-16-159323-9 / eISBN 978-3-16-159592-9 DOI 10.1628/978-3-16-159592-9 ISSN 1611-4914 / eISSN 2568-8367 (Forschungen zum Alten Testament, 2. Reihe) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at http://dnb.dnb.de. © 2020 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen using Minion typeface, printed on non- aging paper by Laupp & Göbel in Gomaringen, and bound by Buchbinderei Nädele in Nehren. Printed in Germany. Table of Contents Abbreviations . VII Introduction . 1 Richard D. Weis The Intersection of Philology and Textual Criticism in Biblia Hebraica Quinta. Background, Theory, and Practice . 5 Abraham Tal Some Reflections on the Textual Traditions of the Samaritan Pentateuch .
    [Show full text]
  • Earliest Manuscripts of the Old Testament
    Earliest Manuscripts Of The Old Testament Equiangular Samuele always lunges his perfumers if Rubin is suave or overhang icily. Job is unsonsy: she hydrolyse diffusely and remonetised her spicas. Sweetmeal Karim comply futilely, he nitrated his nuthouses very ornately. Third, officer is a literary event in the ancient world behold the custom of manuscript copies and there early dating of solar New Testament. These scribes to check out the hebrew version as new testament old. Ulfilas was a bishop and missionary to the Goths, a Germanic people. Furthermore, most scholars agree that the authors of Matthew and Luke used Mark as a source when writing their gospels. Unlike the Aleppo Codex it contains the entire Hebrew new Testament The Cairo Codex is older than either destroy these It was tight in AD 95 This. They facility the Codex Vaticanus which is stare at the Vatican and the Codex Sinaiticus most of bartender is obscure at the British Library in London They're both fourth century said Evans. BIBLE AND BIBLE EXEGESIS The oldest dated biblical manuscripts are Prophets as vocalized by Moses b Asher which data found match the. These quests often rendered into this the bible, for the meaning was translated their testimony stands together and manuscripts of the old testament textual criticism. How soon after Jesus died was the Bible written? This manuscript is housed in the John Rylands Library in Manchester, England. However the oldest complete manuscript of other Hebrew by the protocanonical books of the specific Testament became a codex a book formed by leaves of.
    [Show full text]
  • Torah (/ˈtɔːrəˌˈtoʊrə/; Hebrew: הרָוֹתּ, “Instruction, Teaching”)
    Torah Sefer Torah at old Glockengasse Synagogue (reconstruction), Cologne ,Instruction“ ,ּתֹוָרה :Torah (/ˈtɔːrəˌˈtoʊrə/; Hebrew Teaching”), or the Pentateuch (/ˈpɛntəˌtuːk, -ˌtjuːk/), is the central reference of the religious Judaic tradition. It has a range of meanings. It can most specifically mean the first five books of the twenty-four books of the Tanakh, and it usually includes the rabbinic commen- Silver Torah Case, Ottoman Empire Museum of Jewish Art and taries. The term Torah means instruction and offers a way History of life for those who follow it; it can mean the continued narrative from Genesis to the end of the Tanakh, and it can even mean the totality of Jewish teaching, culture and generation to generation and are now embodied in the practice.[1] Common to all these meanings, Torah con- Talmud and Midrash.[2] sists of the foundational narrative of the Jews: their call According to rabbinic tradition, all of the teachings found into being by God, their trials and tribulations, and their in the Torah, both written and oral, were given by God covenant with their God, which involves following a way through Moses, a prophet, some of them at Mount Sinai of life embodied in a set of moral and religious obliga- and others at the Tabernacle, and all the teachings were tions and civil laws (halakha). written down by Moses, which resulted in the Torah we In rabbinic literature the word “Torah” denotes both the have today. According to a Midrash, the Torah was cre- Torah that is ated prior to the creation of the world, and was used as the“ ,תורה שבכתב) five books, Torah Shebichtav -blueprint for Creation.[3] The majority of Biblical schol תורה) written”), and an Oral Torah, Torah Shebe'al Peh Torah that is spoken”).
    [Show full text]
  • Judaism in Modern Era Interpretative Studies of Ancient and Current Texts
    PROCEEDINGS of The Third International Symposium on Jewish Studies Judaism in Modern Era Interpretative Studies of Ancient and Current Texts Held on August 19th 2018 At the Avraham Harman Institute of Contemporary Jewry Hebrew University of Jerusalem Organized in collaboration with The Center for Interdisciplinary Study of Monotheistic Religions (CISMOR), The Faculty of Theology, Doshisha University, Kyoto and The Faculty of Humanities, The Hebrew University of Jerusalem Edited by Ada Taggar Cohen 同志社大学 Doshisha University 一神教学際研究センター Center for Interdisciplinary Study of Monotheistic Religions （CISMOR） CONTENTS Introduction to the volume 1 Opening words to the Symposium Delivered on August 19, 2018 5 By Ada Taggar Cohen and Uzi Rebhun Part I Paul Mendes-Flohr, The Academic Study of Judaism in Historical Perspective 8 David J. Leitner Cohen, A World Founded on Chesed: The Source and Content 13 ״עולם חסד יבנה״ (of the Ethical-Halachic Life (Psalms 89:3 Part II Zev Harvey, Maimonides and Bialik on Spoken Hebrew 22 Ada Taggar Cohen, Religious Prohibitions in the Bible and Hittite Cultures: 27 The Meaning of “Holiness” in Both Cultures Tetsu Kitamura, The Lack of Zion in the Book of Ezekiel 38 Part III Joel Swanson, Speech and Silence: Two Modern Readings of Psalm 115 45 Tzvi Schoenberg, Preliminary Thoughts on Ordinary Language 61 in Maggid Devarav le-Ya’akov Part IV Fumio Ono, An Exegesis of “Religious Anarchism” of Martin Buber 84 Hiraoka Kotaro, Martin Buber Reception of Hasidism 95 Part V Anri Ishiguro, Progress and Ambiguities: Kaufman Kohler’s Vision for Jewish Women 102 and Zionism during the Transitional Period of the Reform Movement Masato Goda, The Secret Journey of a Small Grammar: 112 Spinoza in Contemporary French Philosophy List of Contributors 119 List of the Organizers and Participants of the Symposium 120 Jerusalem Symposium 2018 Introduction The development of Jewish Studies over the last decades is quite amazing.
    [Show full text]
  • The Masorah of Elijah Ha-Naqdan. an Edition of Ashkenazic Micrographical Notes Elodie Attia
    The Masorah of Elijah ha-Naqdan. An Edition of Ashkenazic Micrographical Notes Elodie Attia To cite this version: Elodie Attia. The Masorah of Elijah ha-Naqdan. An Edition of Ashkenazic Micrographical Notes. De Gruyter, 11, x, 164 p., 2015, Materiale Textkulturen, Ludger Lieb, 978-3-11-041792-0. hal- 01394248v2 HAL Id: hal-01394248 https://hal-amu.archives-ouvertes.fr/hal-01394248v2 Submitted on 3 Jan 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Distributed under a Creative Commons Attribution - NonCommercial - NoDerivatives| 4.0 International License The Masorah of Elijah ha-Naqdan. An Edition of Ashkenazic Micrographical Notes Elodie Attia To cite this version: Elodie Attia. The Masorah of Elijah ha-Naqdan. An Edition of Ashkenazic Micrographical Notes. De Gruyter, 11, x, 164 p., 2015, Materiale Textkulturen, Ludger Lieb, 978-3-11-041792- 0. <https://www.degruyter.com/view/product/455282?rskey=JHZa2H&result=1>. <hal- 01394248> HAL Id: hal-01394248 https://hal-amu.archives-ouvertes.fr/hal-01394248 Submitted on 9 Nov 2016 HAL is a multi-disciplinary open access L'archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destin´eeau d´ep^otet `ala diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publi´esou non, lished or not.
    [Show full text]
  • WEB REVIEW: Working Virtually on the Texts and Manuscripts Behind the Document, II: Doing Jewish Bible/ Old Testament Textual Criticism on the Web
    OCTOBER 2015: VOLUME 8, NUMBER 2 • THEOLOGICAL LIBRARIANSHIP WEB REVIEW: Working Virtually on the Texts and Manuscripts Behind the Document, II: Doing Jewish Bible/ Old Testament Textual Criticism on the Web by Thomas E. Phillips and Drew Baker This article surveying freely accessible online resources for conducting textual criticism of the Jewish Bible/Old Testament (JB/ OT) is a companion to an article published in the March 2015 issue of Theological Librarianship by Thomas Phillips and Mark Bilby about doing New Testament textual criticism on the Web. Most modern readers of the print Hebrew Bible read the Biblia Hebraica Stuttgartensia (BHS) published by the German Bible Society.1 This text is freely accessible to read online. The web also offers several resources for students and scholars who wish to move behind this modern document and back to the ancient textual and manuscript traditions. Both seasoned and beginning students of JB/OT textual criticism will gain great benefit from Jim Darlack’s bibliography of print resources and Emanuel Tov’s bibliography of computer software and web-based electronic resources,2 as well as from the crowd-sourced advice available through the OTTC: A Blog for Old Testament Textual Criticism. Textual criticism of the JB/OT is far more complex than textual criticism of the New Testament. NT textual criticism is a largely unified — though highly specialized — subdiscipline within New Testament studies. Textual criticism of the JB/OT is a much more diverse and even more highly specialized set of subdisciplines within JB/OT studies. Textual critics of the JB/OT are forced to contend with a more complex set of textual histories.
    [Show full text]