DOCSLIB.ORG

Of Bibliographic References to Talmudic Literature

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Of Bibliographic References to Talmudic Literature H-Judaic Internet Resource: Index of Bibliographic References to Talmudic Literature Discussion published by Moshe Feifer on Thursday, March 19, 2015 THE SAUL LIEBERMAN INSTITUTE OF TALMUDIC RESEARCH THE JEWISH THEOLOGICAL SEMINARY The Index of Bibliographic References to Talmudic Literature We are pleased to announce that the Lieberman Institute'sIndex of References Dealing with Talmudic Literature is available at http://lieberman-index.org. Introduction What is the Index? The Index is a comprehensive online research tool directing the user to discussions and interpretations of Talmudic passages found in both modern academic research and medieval Talmudic scholarship (Geonim and Rishonim). By clicking any Talmudic passage, the user will receive a list of specific books and page numbers within them discussing the selected passage. The Index is revolutionizing Talmudic research by supplying scholars with quick and easy access to pertinent information. Preceding the establishment of the index project, the task of finding specific bibliographical references that today takes minutes would take many hours or even days of work. The Index radically alters old methods of bibliographical searching and brings Talmudic research up to par with contemporary standards. In addition to those involved in Talmudic studies per se, the index is a vital aid to those engaged in all Judaic, ancient near east, or comparative religion studies to the extent that they relate at times to Talmudic texts. Thus, the database already makes an extremely significant contribution to all associated fields of research and study by enabling scholars, students or lay audience to quickly and comprehensively access relevant scholarship. Description Citation: Moshe Feifer. Internet Resource: Index of Bibliographic References to Talmudic Literature. H-Judaic. 03-19-2015. https://networks.h-net.org/node/28655/discussions/64867/internet-resource-index-bibliographic-references-talmudic Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 1 H-Judaic The Lieberman Index is based upon the major canonical corpora of Talmudic literature: Mishna, Tosefta, Talmud Yerushalmi (Palestinian Talmud) and Talmud Bavli (Babylonian Talmud), with Midrashim currently under preparation. It refers the user to specific pages and footnote numbers in more than 1200 works from the Geonic period up to modern times, covering the latest critical scholarship as well as traditional works. The database provides full bibliographical information (i.e. author, title, page number) accessed according to the specific location in the selected Talmudic text addressed - Mishna and Tosefta by chapter and paragraph, Babylonian Talmud by folio number and side (= daf and amud), Yerushalmi by its divisions, etc.. In addition to the classics of modern Talmud scholarship, the database indexes various other disciplines dealing with Talmudic passages. Examples include classics such as Lieberman'sTosefta ki-feshuta and J.N. Epstein's Mavo le-nusaħ ha-Mishna (Introduction to the Mishnaic Text); studies in related disciplines such as: Biblical and Talmudic Medicine, The Laws of Qumran, Jewish Values in Psychotherapy, Jewish Women and Divorce; and the latest scholarship including recent works such as: Brody’s Mishnah and Tosefta Studies (2014),Halivni’s The Formation of the Babylonian Talmud (2013), Heger's Women in the Bible, Qumran, and Early Rabbinic Literature (2014), Vidas's Tradition and the Formation of the Talmud (2014), and Secunda’s The Iranian Talmud: Reading the Bavli in its Sasanian Context (2014). Some of the indexed titles are viewable online via websites such as Hebrew Books (www.hebrewbooks.com); The Lieberman Index provides a link to the online book, streamlining the research process and thus expanding accessibility to the foundational building blocks of Talmudic study. The Index is an ongoing project, with new works added on a regular basis. Registered users themselves will be able to add entries to the Index as well, gaining valuable exposure for their own scholarly works and those of their colleagues. For over two decades, many scholars hailing from various disciplines have regularly used this revolutionary tool, thus enriching their study or research. Now your institution is invited to join others, including Bar Ilan University, UC Berkeley, University of Chicago, Georgetown University, Harvard, Hebrew University, Northwestern, RRC, Tel Aviv University, University of Vienna Library & Archives, Yale, Yeshiva University and many more in subscribing to the new website, thus optimizing Citation: Moshe Feifer. Internet Resource: Index of Bibliographic References to Talmudic Literature. H-Judaic. 03-19-2015. https://networks.h-net.org/node/28655/discussions/64867/internet-resource-index-bibliographic-references-talmudic Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 2 H-Judaic the research process in immediately finding directly relevant scholarly treatment. For further information and subscription application, please contact one of the following Atara Ofan: [email protected] Shamma Friedman: [email protected]. Moshe Feifer: [email protected] Please forward this email to your university's digital tools acquisition department, with your recommendation. The Saul Lieberman Institute of Talmudic Research, directed by Professor Shamma Friedman, was founded by him in 1985 and is dedicated to the memory of Seminary Professor Saul Lieberman, master of Talmudic Studies in modern times. Citation: Moshe Feifer. Internet Resource: Index of Bibliographic References to Talmudic Literature. H-Judaic. 03-19-2015. https://networks.h-net.org/node/28655/discussions/64867/internet-resource-index-bibliographic-references-talmudic Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 3.
Load more

Recommended publications
  • Marc Hirshman
    THE TIKVAH CENTER FOR LAW & JEWISH CIVILIZATION Professor Moshe Halbertal Professor J.H.H. Weiler Directors of The Tikvah Center Tikvah Working Paper 07/12 Marc Hirshman Individual and Group Learning in Rabbinic Literature: Some Key Terms NYU School of Law • New York, NY 10011 The Tikvah Center Working Paper Series can be found at http://www.nyutikvah.org/publications.html All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN 2160‐8229 (print) ISSN 2160‐8253 (online) Copy Editor: Danielle Leeds Kim © Marc Hirshman 2012 New York University School of Law New York, NY 10011 USA Publications in the Series should be cited as: AUTHOR, TITLE, TIKVAH CENTER WORKING PAPER NO./YEAR [URL] Individual and Group Learning in Rabbinic Literature INDIVIDUAL AND GROUP LEARNING IN RABBINIC LITERATURE: SOME KEY TERMS By Marc Hirshman A. Foundations of Education in Biblical and Second Temple Times Wilhelm Bacher, the great late 19th, early 20th scholar, published in 1903 a wonderful essay entitled " Das altjüdische Schulewesen", in which he declared Nehemiah 8, 1-8, which describes the public reading of scripture, " der Geburtstag des altjüdischen Schulweis". From that day on 1 Tishre 445 b.c.e, Bacher would have it, the public recitation of Torah and its teaching would become central to second Temple Judaism, and its rabbinic heirs in the first five centuries of the common era. Indeed, Ezra's commission from Artaxerxes includes appointments of "judges and magistrates to judge all the people… and to teach…" (Ezra 7, 25). This close connection between the judicial system and the educational system also characterizes the rabbinic period, succinctly captured in the opening quote of the tractate of Avot 1,1.
    [Show full text]
  • When Rabbi Eliezer Was Arrested for Heresy
    JSIJ 10 (2012) 145-181 WHEN RABBI ELIEZER WAS ARRESTED FOR HERESY JOSHUA SCHWARTZ and PETER J. TOMSON Introduction: A Shared History This study is part of a larger project the ultimate aim of which is to write a shared, twin or intertwined history of Jews and Christians in the first and second centuries CE. The first stage of the project will be to select relevant sources, to describe their literary and historical characteristics, and to read and reread them in view of their significance vis-à-vis other sources. The second stage will encompass the writing of a historical synthesis of the shared history. We stress the shared aspect of the history because Judaism and Christianity in the ancient world are usually studied separately, as though involving not just two distinct histories, but also two separate sets of sources, two frameworks of interpretation and reflection, two programs of academic teaching, research, and writing, and two canons of judgment and review. While Jewish and Christian history can be considered separately in the Middle Ages and later, including modern times, this is not the case for Antiquity, and particularly not regarding the first two centuries CE, before what is known as the “parting of the ways.” Although there was some movement toward separation during the first two centuries CE, as evinced, for instance, in such sources as the Didache, the Gospel of Matthew, and the Epistle of Barnabas, 1 this was by no means a “parting of the ways” and certainly does not justify separating the history of early Christianity from Jewish history.
    [Show full text]
  • The Genius and Limitations of Rabbi Joseph B. Soloveitchik Z"L
    The Genius and Limitations of Rabbi Joseph B. Soloveitchik z"l Byline: Rabbi Dr. Nathan Lopes Cardozo is Dean of the David Cardozo Academy in Jerusalem. Thoughts to Ponder 529 The Genius and Limitations of Rabbi Joseph Ber Soloveitchik z”l * Nathan Lopes Cardozo Based on an introduction to a discussion between Professor William Kolbrener and Professor Elliott Malamet (1) Honoring the publication of Professor William Kolbrener’s new book “The Last Rabbi” (2) Yad Harav Nissim, Jerusalem, on Feb. 1, 2017 Dear Friends, I never had the privilege of meeting Rav Soloveitchik z”l or learning under him. But I believe I have read all of his books on Jewish philosophy and Halacha, and even some of his Talmudic novellae and halachic decisions. I have also spoken with many of his students. Here are my impressions. No doubt Rav Soloveitchik was a Gadol Ha-dor (a great sage of his generation). He was a supreme Talmudist and certainly one of the greatest religious thinkers of our time. His literary output is incredible. Still, I believe that he was not a mechadesh – a man whose novel ideas really moved the Jewish tradition forward, especially regarding Halacha. He did not solve major halachic problems. This may sound strange, because almost no one has written as many novel ideas about Halacha as Rav Soloveitchik (3). His masterpiece, Halakhic Man, is perhaps the prime example. Before Rav Soloveitchik appeared on the scene, nobody – surely not in mainstream Orthodoxy – had seriously dealt with the ideology and philosophy of Halacha (4). Page 1 In fact, the reverse is true.
    [Show full text]
  • Saul Lieberman and the Orthodox Part 2 Sources (PDF)
    Politics of Exclusion in Judaism Saul Lieberman and the Orthodox Part 2 Tensions Lieberman, on the other hand, was…in all respects an Orthodox Jew. Yet despite the fact that Lieberman's focus was almost exclusively on scholarship and not on religious developments in the Conservative movement, this did not lessen the anger in the Orthodox world at what was regarded as a betrayal on Lieberman's part and a blow to Orthodox attempts to portray the Seminary as a false version of Judaism. Aaron Pechenik recalled that Jacob Levinson, a prominent New York rabbi active in the Mizrachi movement, asked him to organize a meeting of leaders of Mizrachi and Agudat ha- Rabbanim to discuss Lieberman's teaching at the Seminary. According to Pechenik, R. Meir Bar-Ilan, Lieberman's father-in-law who was in New York at the time, explained that he was opposed to what Lieberman was doing, but that his son-in-law felt that he had no choice. In Palestine he simply did not have the economic security that would enable him to devote himself to scholarship. It is indeed true that at the Seminary Lieberman was freed of his financial concerns and his workload was very light, meaning that he was able to focus on scholarly pursuits. In fact, this was the reason Lieberman himself gave Pechenik for remaining there. In addition, in one of Lieberman's letters to Ginzberg from before he came to the Seminary, what stands out is Lieberman's desire to work in an environment conducive to scholarship. Yet it is possible that these were not the only reasons Lieberman chose to join the faculty and continue at the Seminary.
    [Show full text]
  • Is There an Authentic Triennial Cycle of Torah Readings? RABBI LIONEL E
    Is there an Authentic Triennial Cycle of Torah Readings? RABBI LIONEL E. MOSES This paper is an appendix to the paper "Annual and Triennial Systems For Reading The Torah" by Rabbi Elliot Dorff, and was approved together with it on April 29, 1987 by a vote of seven in favor, four opposed, and two abstaining. Members voting in favor: Rabbis Isidoro Aizenberg, Ben Zion Bergman, Elliot N. Dorff, Richard L. Eisenberg, Mayer E. Rabinowitz, Seymour Siegel and Gordon Tucker. Members voting in opposition: Rabbis David H. Lincoln, Lionel E. Moses, Joel Roth and Steven Saltzman. Members abstaining: Rabbis David M. Feldman and George Pollak. Abstract In light of questions addressed to the Committee on Jewish Law and Standards from as early as 1961 and the preliminary answers given to these queries by the committee (Section I), this paper endeavors to review the sources (Section II), both talmudic and post-talmudic (Section Ila) and manuscript lists of sedarim (Section lib) to set the triennial cycle in its historical perspective. Section III of the paper establishes a list of seven halakhic parameters, based on Mishnah and Tosefta,for the reading of the Torah. The parameters are limited to these two authentically Palestinian sources because all data for a triennial cycle is Palestinian in origin and predates even the earliest post-Geonic law codices. It would thus be unfair, to say nothing of impossible, to try to fit a Palestinian triennial reading cycle to halakhic parameters which were both later in origin and developed outside its geographical sphere of influence. Finally in Section IV, six questions are asked regarding the institution of a triennial cycle in our day and in a short postscript, several desiderata are listed in order to put such a cycle into practice today.
    [Show full text]
  • Politics of Exclusion in Judaism
    Politics of Exclusion in Judaism Saul Lieberman and the Orthodox Part 3 In 1959 Lieberman became rector of the Seminary, and one of his responsibilities was "guiding the general religious policy of the institution." Thus, there is certainly justice in the assertion that, whatever his personal religious commitments, Lieberman had become part and parcel of the Conservative movement and was assisting it at the time that the Orthodox were attempting to expose what they regarded as the Conservative's distortions of halakha. Furthermore, there is no question that the leaders of Conservativism were able to use the presence of Lieberman at the Seminary to help legitimize the institution when it was challenged on religious grounds. For example, when Chief Rabbi Herzog came to New York he was willing to meet with some members of the Seminary faculty, but would not enter the building because Kaplan worked there. Finkelstein recalled telling Herzog, "It can't be as bad as you think if [Saul] Lieberman sits on the faculty." The presence of Kaplan at the Seminary was one of many problems mentioned in the following nasty letter Lieberman received: Dear Sir, For the sake of Parnasah and glory you have sold yourself to the Sitra Achra [the other side]. Do you not know that you are lending prestige to Mordecai Kaplan (Yimach Shemo) and to the other Kofrim at the Seminary, as well as to the graduates who are almost in every case M'gulche-Taar and Boale-Niddah? The United States has many Rabbinical Schools where honest young men are studying Torah and developing Talmide-Chachamim.
    [Show full text]
  • Abbreviations and Bibliography
    ABBREVIATIONS AND BIBLIOGRAPHY Albeck Hanoch Albeck, Sifah Sidre, Misnah, Seder Zera'im (Jerusalem and Tel Aviv, 1957) Arak. 'Arakin Aruch Alexander Kohut, ed., Aruch Completum, 8 vols. (Vienna 1878-92; second edition, 1926), and Supplementary Volume, ed., Samuel Krauss et al. (Vienna, 193 7) A.Z. 'Abodah Zarah b. Babli, Babylonian Talmud; ben, "son of," as in "Simeon b. Gamaliel" Bacher Wilhelm Bacher, Die Agada der Tannaiten (Strassling, 1903) B.B. Baba' Batra' Beer-Holtzmann G. Beer and 0. Holtzmann, eds., Die Mischna: Text, iiberset::;ung und ausfiihrliche Erkliirung, I. 7-8 Seder Zera'im: Maaserotl Mauser Sheni by Wolfgang Bunte (Berlin, 1962) Bek. Bekhorot Bert Obadiah b. Abraham of Bertinoro, d.c. 1500, Commentary to Mishnah, in Romm edition of Mishnah Bes. Be~ah Bik. Bikkurim Blackman Mishnayoth, I. Order Zeraim. Pointed Hebrew text, English transla­ tion, introductions, notes ... by Philip Blackman (London, 1955; second edition, New York, 1964) B.M. Baba' Mesi'a' B.Q Baba' Qamma' B.R. Julius Theodor and Chanoch Albeck, eds. Midrasch Bereschit Rabbah (Berlin, 1903-1936) Bunte See Beer-Holtzmann Celsus Aulus Cornelius Celsus. De Medicina, W. G. Spencer, trans. (Cambridge, MA, 1935-1938) Columella Columella. De Re Rustica, trans. H. B. Ash, et al. (London, 1941-1955) D Tosefta, editio princeps (Venice, 1521) Dalman, Arbeit Gustav Dalman, Arbeit und Sitte in Paliistina, 8 vols. (Gutersloh, 1928- 1942) Danby The Mishnah, trans. Herbert Danby (London, 1933) Dem. Dem'ai Deut. Deuteronomy Dorland W. A. N. Dorland, ed., Dorland's Illustrated Medical Dictionary (Philadelphia, 195 7) E Tosefta, MS. Erfurt. See Lieberman. pp. 8-11 Ed.
    [Show full text]
  • Female Homoerotic Sexual Activity – Sources
    Feminist Sexual Ethics Project Gail Labovitz Senior Research Analyst, Feminist Sexual Ethics Project Female Homoerotic Sexual Activity – Sources: The sources addressing female homoerotic sexual activity in rabbinic literature (link to glossary) are very few, and far less clear than those regarding sexual activity between men. There is a great deal of ambiguity in these texts as to what activities are forbidden, the consequences for women who engage in them, and the nature (that is, the source and/or the authority) of whatever prohibition does exist. Reading these sources suggests several potential reasons why rabbinic thinking on female homoerotic sexual activity is less developed than regarding male homoeroticism; these possibilities will be discussed in the course of the analysis of the texts below. Tannaitic Midrash There is no direct prohibition on female homoerotic sexual activity in the Hebrew bible, indeed, no explicit discussion of such activity at all. Biblical laws of forbidden sexual couplings (notably Leviticus 18 and 20) are generally addressed to male listeners/readers. With the exception of the prohibition against bestiality (Leviticus 18:23 and 20:15-16), in which the prohibition against women committing this act follows on the prohibition to men,1 sexual acts which do not involve male participants are not discussed. Nor do the Mishnah (link to glossary) or the Tosefta (link to glossary) discuss sexual acts between women in any way. Only one midrashic (link to glossary) text from this period addresses any form of homoeroticism between women. As midrash, that is, as a form of exegesis of scriptural text, to Leviticus 18:3, this passage thus invokes the authority of scripture for its discourse on female homoeroticism; it links marriage between two women to the practices of the Canaanites and Egyptians, which this verse and numerous others explicitly forbid, as well as to a number of other sexual/marital connections explicitly or implicitly forbidden in scripture [cite the verse?].
    [Show full text]
  • In Search of the Essence of a Talmudic Debate: the Case of Water Used by a Baker
    chapter 4 In Search of the Essence of a Talmudic Debate: the Case of Water Used by a Baker 1 Introduction This chapter discusses a very short sugya about the status of water used by a baker for wetting his hands while making dough for unleavened bread at Passover. What should be done with this water during Passover, when one is forbidden to possess leaven? This very minor Talmudic topic is treated in parallel texts in the Mishnah and Tosefta and is mentioned briefly (2–3 lines) in both Talmudim. This provides us with an opportunity to delve into the ex- plicit and implicit interpretive assumptions of modern scholarly approaches to reading Talmudic literature as well as to demonstrate the advantages of my own approach. The relationship between the corresponding texts in the Mishnah and the Tosefta is debated by two leading scholars, Shamma Friedman and Robert Brody. Their dispute concerning this case study reflects the different approach- es to parallel Tannaitic sources they imbibed in their respective schools, the Hebrew University in Jerusalem (Brody) and the Jewish Theological Seminary in New York (Friedman). In my view, both are overly eager to prove that the differences between parallel texts in the Mishnah and Tosefta do not reflect disagreement between the sources’ authors, but are the result of editorial considerations or of the vicissitudes of oral transmission. I will argue that it is possible to ascribe disagreement to parallel sources without passing judgment either on their chronological order or on whether one of the sources
    [Show full text]
  • Mishnah and Tosefta
    Mishnah and Tosefta RELS2100G CRN: 15529 The Mishnah is a seminal Jewish text. Compiled around the year 200 CE in ancient Palestine, it became the foundation of the two Talmuds and thus, all later Judaism. But it is still in many ways a mystery: Why was it compiled? Who was its intended audience and what was its function? What are its antecedents? This graduate seminar has two interlocked goals. One is to strengthen your ability, both linguistic and conceptual, to read and decode the Mishnah and its “companion volume,” the Tosefta (although we will discuss further the nature of their relationship). The second is to survey and gain some facility with modern scholarly approaches to the Mishnah. In the process we will also discuss the social historical and religious implications of our tractate, Bava Metzia. Instructor Information Michael Satlow, Professor, Program in Judaic Studies and Department of Religious Studies, Brown University Objectives, Approach, Structure The goals of this course are: 1. To improve your technical and linguistic ability to deal with the Mishnah, and by extension, other tannaitic texts; 2. To introduce you to the critical study of rabbinic literature; 3. To apply methods of critical reading to a collaborative and close reading of a single tractate. The capstone of the class is the creation of individual commentaries on a chapter of Mishnah. The commentary will be ongoing throughout the semester and will give you an opportunity to apply the critical principles that we read about to a specific text. This is a bit experimental, and we will work out and adjust the precise mechanics throughout the semester.
    [Show full text]
  • Qumran Yaḥad and Rabbinic Ḥăbûrâ
    Dead Sea Discoveries 16 (2009) 433–453 brill.nl/dsd Qumran Yaḥad and Rabbinic Ḥăbûrâ: A Comparison Reconsidered1 Steven D. Fraade Department of Religious Studies, Yale University, P.O. Box 208287 451 College Street, New Haven, CT 06520-8287 [email protected] Abstract Since soon after the initial discoveries and publications of the Dead Sea Scrolls, scholars have compared the yahaḍ of the scrolls with the hạ bûrâ̆ of early rabbinic literature and sought to establish a historical relationship and developmental pro- gression between the two types of communal organization. Th e present article reviews select but representative examples from such scholarship, seeking to reveal their underlying presumptions and broader implications, while questioning whether the available evidence allows for the sorts of sociological comparisons and historical reconstructions that they adduce. Keywords Essenes, hạ bûrâ̆ , historiography, history of scholarship, Pharisees, rabbinic literature, yahaḍ 1. Introduction In the fi rst scholarly announcement of the discovery of the Dead Sea Scrolls, William F. Albright, having seen only four scrolls, presciently wrote early in 1948: 1 Th is article began as a paper at the Society of Biblical Literature, 2007 Annual Meeting, San Diego, CA, November 18, 2007. I wish to acknowledge the gener- ous and sage assistance of the following colleagues in preparing this article for publication: John Collins, Yair Furstenberg, Yonder Gillihan, and Charlotte Hempel. © Koninklijke Brill NV, Leiden, 2009 DOI: 10.1163/156851709X474012 434 S. D. Fraade / Dead Sea Discoveries 16 (2009) 433–453 It is easy to surmise that the new discovery will revolutionize intertes- tamental studies, and that it will soon antiquate all present handbooks on the background of the New Testament and on the textual criticism and interpretation of the Old Testament.2 Th e absence of any mention of early rabbinic literature as a fi eld that might be aff ected by the new-found scrolls was not a mere oversight.
    [Show full text]
  • Rabbinic Judaism “Moses Received Torah F
    Feminist Sexual Ethics Project Introduction – Rabbinic Judaism “Moses received Torah from Sinai and handed it down to Joshua; and Joshua to the Elders; and the Elders to the Prophets; and the Prophets handed it down to the Men of the Great Assembly…” Mishnah Avot 1:1 Judaism is often believed to be a religion based primarily in the Hebrew Bible, or even more specifically, the first five books of the Bible, known in Jewish tradition as the Torah. These five books, in the form of a Torah scroll, are found in nearly every Jewish house of worship. “Torah,” however, is a term whose meaning can encompass far more than particular books; for Jews, “Torah” often also means the full scope of Jewish learning, law, practice, and tradition. This conception of Torah derives from the rabbis of late antiquity, who developed the belief that the written Torah was accompanied from its earliest transmission by an equally Divine “Oral Torah,” a body of law and explanations of the written Torah that was passed down by religious leaders and scholars through the ages of Jewish history. Thus, Jewish law and religious practices are based in far more than the biblical text. The rabbis considered themselves an integral link in this chain of transmission, and its heirs. In particular, the works produced by the rabbis of late antiquity, from the beginning of the Common Era to the time of the Muslim Conquest, in Roman Palestine and Sassanian Babylonia (modern day Iran/Iraq), have influenced the shape of Judaism to this day. The Talmud (defined below), for example, is considered the essential starting point for any discussion of Jewish law, even more so than the bible.
    [Show full text]