DOCSLIB.ORG

VI Appendices

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
VI Appendices VI Appendices AppendixA:The Hebrew Original of the Parable of the Pearl In this appendix, Iwould like to offer acritical edition of the Hebrew original of the entire chapter that serves as the basisofmostofthe discussions in the second part of this study; Ishallthen translate and analyse the lastpart of this chapter,paragraph [d], as part of the thematic approach Ihavedelineated above. Or ha-S´ekhel is one of Abulafia’smost popularbooks and it is extant in approximatelythirty manuscripts. I have chosen four manuscriptsinorder to checkthe variants that mayhaveanimpact on the meaning of the givenpassages. These manuscriptswerecopied between the fourteenth and sixteenth centuries, constitutingsome of the earliest manuscripts of the book, while the base manuscript,Ms. Firenze-Medicea Laurenziana Plut II. 20/1, is avery legible fifteenth-century codex, whose version was compared to another,un- identifiedmanuscript with the variants being marked in the margin. The printed ver- sion on pages 33–36 of Amnon Gross’sedition does not mention from which manu- script it wasprinted, but it is most probablyMs. Fulda, Oct.Ba2. וג הף קט טס לע יפ תכ יב פד רי צנה – אל רו צנ אי הנ PLUT.II.20/1 ףד 17א–18ב שה ני יו םי לע יפ תכ יב דיה : מ = כ " מי טנ בוה , קה יה הל 80, ףד 33ב–34ב. פ= כ" פי רי צנה – אל רו צנ אי הנ PLUT .44.16/7, ףד 76א–77א. ימ = כ " מי ני ןכ 40, ףד 174א–176א. פס אר רו שה לכ – לח גק ' לח לק ' נע יי בן ' יס ןמנ ' וכ לל וס הד של ןו מה בו רח בש לכ לה וש ונת : ]a[ נה כה רב וה עד ונ נע יי ינ כם לל יי בם של נו תו בו אי נר שו שה עפ אה הל מי ינ אע כת לו ון וה סא בי מת יצ וא ןת , הו או מה צו אי וא ןת ¹ ןמ כה אח הל ופ לע . או רח הש או ןכ , רצ ךי הל דו עי םא וכ ןל צא ךל ² [ צא ול ] וש יו אם בו תל שי וו םי . חא שר וכ ןל ןה עפ לו תו וי נו מא שר די עו הש שם וו םי צא ול צמ וד , גו הם שם וו םי צא ול צמ מד יצ וא םת . ³ רחא חש מו םר וה הא בד רו כה לל י , שא הר או נה תו בן צו רו תו רפ יט תו , הו הן שה וג הת שמ לכ תו המ בד רו . גו אם רח הש שה הג וש הה לכ הוש , לא שא הה דב בל ןי לה וש ונ ית יה בה מד תו הה דב אל רש יב הן מוא תו , בו מד תו אה מו תו ⁴ [ הה לדב ] שא בר ןי כמ םבת [. a1] יו עד ( ו ) ⁵ כש אל מו שה יה בא לע תת רו וה צמ תו חו יק ום שמ טפ םי דצ יקי ים תור זמ ו תלה , יה יא תו נר דבכת ⁶ צא מל שי שמ יפ עע הל לכ . כו מל שה תה חר הק אה מו מה הן תד נה מר תז כה לל תי , ⁷ יה הת וי רת חר קו מה ימ הש או בס רה שא נו לה שה עפ הת תד ⁸ הש או שה עפ אה הל הי נמ עי דה וב הר לכ יל . כו רב תה רפ םס אב מו תו אש מו ית ונ יה הא וא המ רה שא נו אה רש בק הל ות הר ⁹ פמ הי בג רוה , יאון וש אם מו מה חכ תש הז . מו שה כה מל דו םי וב הו פת סר כם רב יא צן יר לך בה אי לע וי אר הי . או כם מן שי נע יי ונ יה אה לצ מה פש עי מה וע הל שמ רא בח יר ו , של ונו םג ןכ עמ לו אה לצ מו אש הר של נו תו . הו דע בש של נו שה הל וא המ זה תא מה וי דח דת רב התא פ : מב וק הם ומ יצ אא ןתו – ' מה צו ןאי ' מ , פ , ימ : צא ול לע הה חב הנ יב ן ” דצמ “ אה ול צמ נד רו וא על לי רפק 16 עה הר 128 פו קר 17 עה הר .37 מ, פ, ימ : הה לדב מ , פ , ימ : יו ודע מ , פ , ימ : כנ דב ית תור מ , פ , ימ : כה לל תי נה מר תז מ : דה תע מ : יל את ' ות הר ' OpenAccess. ©2020, Moshe Idel, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9783110599978-006 AppendixA:The Hebrew Original of the Parable of the Pearl 311 לכ המ דש רב , בו כמ בת צה הו כל ות כב מל שה כי ות ב ⁰ ¹ לו עא דו לא שא המ נש מא שר כנ בת לע די עו של ינ ול וח ת בא ינ ם , יב ין יה הה בד כר שפ טו לו דב , יב ין בס לו נה לג וה נה תס ר¹¹ חי וד הי וי נש הי אם תמ , וא אה דח המ ם . נה ה כנ בת לב וש הן דק שש קה לב נה שמ תכ יק מי עת הד וי ם . או ים מא אר מו אר תמ יה ה , בא רל הא אה מו בה תל רי וא הי אל תו הה עמ הל , הו לח פי בה וא המ חא תר , הו לח ףי וח יק וה צמ וו ית וה אב מו עי םט הו ימ מר תכ הב . הנה אה מו ר¹² הז וה בא צע ומ ומ הד לע עמ תל ה¹³ עו מל לע לת וש הנ עו מל לע מת תכ הב עב כל חר ו . או רח הש דו עה הל קע בר א הו שק עה יל ו , פמ ינ אר תו חו רס ןו שלש הת עמ ול הת זנ רכ תו יה םו ממ ונ , גו אם ונ אל קנ הש לע וי עב ינ ןי חה רס ןו [ מה רו שג ] יכ םא יה ני מו חכ שי םי מה רו שג , אל יה ני ו ⁴ ¹ כי לו םי ⁵ ¹ אל תמ מה שו לכ , הש ומ גר קש דו לם בו בט ע . או ע " פ הש ומ כש קל דו לם ומ גר בש עמ הל , מכ שו תה אב בר רד יכ ⁶ ¹ מח ש ⁷ ¹ קה מד תו . בא גל אם ונ ונ הד לע אה תמ הש וי ם שלש הת עמ ול חת רס תו ממ ונ , בא לל עא דל ךר יח ול אף תח המ בן חא תר . b[ ] קר דה רב וד המ מל שי יה אה לצ מו גר יל נת מח תד , הו הי ור הצ הל חנ לי לה נב ו , בו ות הך מז שן יה מה רו לה נב דו כר י עה שו כר יד יש יכ מר לע הת רמ לג תי תו יה נה מח תד עב יני ו , מכ שו יה הת מח דו בה יע ינ בא וי , אב בה ון כה יע אס את יב ו . המ שע הה בא אל צר לה תת מה גר יל בת די דא כם יד לש יא ספ די נב יו ור תש או ים וש וב רי הצ תא בא וי , בא הל לש כי ה בב רו , יכ מא אר לם יא וש בב ינ יא ינ ור הצ יש שר הנ , או תם וש ב ⁸ ¹ יא ינ ור הצ יש ספ די הנ . כו על דו לש יא וש תב יה גה ונ הז בב רו , כו יש וש מב די עא נל מה הן וב ור תא ננ לה ו . כו על דו לש שא הב וי אב םי בע יד בא וי הו וי כמ יע יס אן הת ןב כב יל םו יו םו , כו אל דח המ הם הי תמ אפ שר דא נו וי תנ לן הו רמ לג תי . הו ןב אל יה חה שו כש לי הא הי וב עד ת . חא זר ןמ לכ ךכ כה יע וס וה דע שש ב , מו לח ול בא וי הו לע הה רמ לג תי ןמ בה רו נו נת לה ו . שכ אר עו דב אי יב כו מך די פנ ול נפ הי ום וב וש שמ רק הי לם נפ הי ןב , יהו לה םה רה הב על וש עת ומ דע יש חמ לו הל ם ⁹ ¹ כה סע הש עכ סי הו בו ור פב וי יס ם . c[ ] ןכ רק לה ונ םע ⁰ ² אה מו יר שם שה הם לח פי ונ םב , אש ןי נל פו לה שה בי לכ מז שן נא ו²¹ לב ית רמ יצ אם הת םש אכ רש טח נא לו ו . או לו י²² שב בו ני וו הב יש וב םג וה אא שת וב ית ונ , יי וב וש במ יי יש ונ פמ ינ ונ רב וא םת שא שר הב ' תא בש תו ני ו , או רש בש ור [ בס ור ] קו לב דו ימ ןו יה ה , או ונ קל ני בו וע נו תו ני וו מנ קר עו כד ול םת . מו נפ שי יא אן ונ דע יי הן וי בם וא הת מה רד הג אש ונ צמ יפ לם לע תו לא הי כב יל םו , דע ןי מה לח קו בת קמ מו עה מו תד מל הי מח הד הו מא ת , לה ונ םא צל יר ונ , דע וב הא כמ יר הע וד הל מה גר יל מת הן וב ור תי ננ לה שא יר פח ץו , נל או לו םה . או יז בת רר אה תמ כת יל ת בה רי רו , תו וש הב מח הד בל לע הי רה וא יי לם יי שר וא הת נה רק יא בם ינ לם י ' י , תו וס הר נק הא ²³ הו חמ ול תק הו נש הא , תו טב נל הה חמ בש תו מה וד ומ מת לה בב תו , יו אר כה אל שי או שי תא לכ חא וד חא מד יא יש מה ןי אכ ול וה חא יב ור , חו רב הו או ⁴ ² צע ומ , מכ שו אה םד ור הא לכ בא ור בא מר יא רב וי הש חא הד או וז תל ו , כו חל קל חו קל ⁵ ² המ אם לצ ו וה א ⁶ ² כה ול זא שי טו וט בר םי תו בר הה עד ת , לו יא מל וד ⁷ ² יא אש רת הע לו מא דר וע תא י ' י , יכ לכ ים עד או הת םש מל טק םנ עו גד וד םל , ⁸ ² " יכ אלמ הה רא דץ הע תא ה ' מכ םי יל מם סכ םי " ⁹ ² או רח הש רבד וה א ⁰ ³ ןכ , כה מל דו םי מ , פ , ימ : יש תכ ב מ: נה תס ור נה לג ה מ: אה מו דר רב הז מ: יל את ' לע עמ תל ה ' פ: יל את ' יה ני ו ' פ: כי לו ונ פ: יל את ' דב כר י ' פ: חב שמ מ, פ, ימ : שי בו מ: יל את ' הל ם ' מ: םע אה מו הה וא רמ םי מ: לא ו מ, פ, ימ : ואו םל מ, פ, ימ : קה אנ וה קה טט וה מה לח קו ות שה אנ ה פ: חו יב ור וה הא או צע ומ מ, פ, ימ : יל את ' חו קל ' מ: יל את ' וה א ' מ, פ, ימ : לי דמ עו דו יא ש מ, ימ : ות פס ת ' מכ םי כמ יס לם םי ' שי יע יה א : ט .
Load more

Recommended publications
  • 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.
    [Show full text]
  • The Exegetical Craft of the Zohar: Toward an Appreciation
    THE EXEGETICAL CRAFT OF THE ZOHAR: TOWARD AN APPRECIATION ELIEZER SEGAL As a consequence of the specialization that thrives in current humanistic studies, it is not surprising that scholarship has tended to classify the literary creations of the past into fixed compartments. In the study of medieval Judaism, it is particularly common to follow the traditional division of disci- plines into philosophy, Kabbalah, and rabbinism-a categorization that was indeed promoted by the medievals themselves.' Following this way of thinking, the study of Rashi's biblical commentaries would be assigned to one class of scholars devoted to the study of rabbinic Judaism; Maimonides' Guide of the Perplexed to experts in Jewish philosophy; and the Zohar to yet a third group consisting of specialists in Jewish mysticism. As helpful as such a division of labor may be, we should not lose sight of 1. Some aspects of the interrelationships between the three medieval Jewish disciplines of "talmudism," philosophy, and Kabbalah are explored by I. Twersky, "Talmudists, Philoso- phers, Kabbalists: The Quest for Spirituality in the Sixteenth Century," in Jewish Thought in the Sixteenth Century, ed. B. Cooperman (Cambridge, Mass., and London, 1983), pp. 431-457. The classification underlies the fourfold division employed in R. Bahya b. Asher's commentary to the Pentateuch (to which he adds the method of peshat interpretation). 32 ELIEZER SEGAL the fact that these kinds of classifications tend to obscure the individuality of sources which can often, when taken on their own terms, prove notoriously difficult to pigeonhole. In the specific context of medieval Judaism, we must bear in mind that philosophers and mystics alike saw themselves as operat- ing within the tradition defined by the Talmud and Midrash, whose more profound or mysterious contents they were venturing to expound.
    [Show full text]
  • Moses Hayim Luzzatto's Quest for Providence
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
    [Show full text]
  • Late Aramaic: the Literary and Linguistic Context of the Zohar’, Was Conducted in the Department of Hebrew and Jewish Studies at University College London
    As per the self-archiving policy of Brill Academic Publishers: the article below is the submitted version. The final version is published as ‘The Aramaic of the Zohar: The Status Quaestionis’, in L.O. Kahn (ed.), Jewish Languages in Historical Perspective (IJS Studies in Judaica; Leiden: Brill, 2018), pp. 9–38. The Aramaic of the Zohar: The Status Quaestionis1 Alinda Damsma Toward the end of the thirteenth century the Kabbalah in Spain reached its creative peak with the emergence of Sefer ha-Zohar, Judaism’s most important corpus of mystical texts.2 It is a 1 This is an extended version of the paper I presented at the ‘Jewish Languages’ conference at University College London (26–27 July 2016). I would like to thank the conference organisers, Dr Lily Kahn and Prof. Mark Geller, for their kind invitation as well as for the acceptance of my paper in this volume. An earlier version of this paper was presented at the conference ‘Zohar — East and West’ at Ben Gurion University, Beer Sheva, in conjunction with the Ben-Zvi Institute in Jerusalem (28–30 December 2015). It is a pleasure to thank my respective hosts and audiences. I am particularly indebted to Prof. Theodore Kwasman, Prof. Ronit Meroz, and Prof. Willem Smelik, for reading the draft of this paper and kindly offering their expertise. I bear sole responsibility, however, for any errors that this paper may contain. The Aramaic dialects referred to in this article are abbreviated as follows: JBA = Jewish Babylonian Aramaic. This dialect was used in Babylonia from about 200 CE until 900 CE (one of its sub-dialects is BTA= Babylonian Talmudic Aramaic, the main dialect employed in the Babylonian Talmud).
    [Show full text]
  • 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.
    [Show full text]
  • 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 .............................................................................................
    [Show full text]
  • Hebrew Printed Books and Manuscripts
    HEBREW PRINTED BOOKS AND MANUSCRIPTS .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. SELECTIONS FROM FROM THE THE RARE BOOK ROOM OF THE JEWS’COLLEGE LIBRARY, LONDON K ESTENBAUM & COMPANY TUESDAY, MARCH 30TH, 2004 K ESTENBAUM & COMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 51 Catalogue of HEBREW PRINTED BOOKS AND MANUSCRIPTS . SELECTIONS FROM THE RARE BOOK ROOM OF THE JEWS’COLLEGE LIBRARY, LONDON Sold by Order of the Trustees The Third Portion (With Additions) To be Offered for Sale by Auction on Tuesday, 30th March, 2004 (NOTE CHANGE OF SALE DATE) at 3:00 pm precisely ——— Viewing Beforehand on Sunday, 28th March: 10 am–5:30 pm Monday, 29th March: 10 am–6 pm Tuesday, 30th March: 10 am–2:30 pm Important Notice: The Exhibition and Sale will take place in our new Galleries located at 12 West 27th Street, 13th Floor, New York City. This Sale may be referred to as “Winnington” Sale Number Twenty Three. Catalogues: $35 • $42 (Overseas) Hebrew Index Available on Request KESTENBAUM & COMPANY Auctioneers of Rare Books, Manuscripts and Fine Art . 12 West 27th Street, 13th Floor, New York, NY 10001 ¥ Tel: 212 366-1197 ¥ Fax: 212 366-1368 E-mail: [email protected] ¥ World Wide Web Site: www.kestenbaum.net K ESTENBAUM & COMPANY . Chairman: Daniel E. Kestenbaum Operations Manager & Client Accounts: Margaret M. Williams Press & Public Relations: Jackie Insel Printed Books: Rabbi Belazel Naor Manuscripts & Autographed Letters: Rabbi Eliezer Katzman Ceremonial Art: Aviva J. Hoch (Consultant) Catalogue Photography: Anthony Leonardo Auctioneer: Harmer F. Johnson (NYCDCA License no. 0691878) ❧ ❧ ❧ For all inquiries relating to this sale, please contact: Daniel E.
    [Show full text]
  • Remembering David Goldstein {1933-1987)
    REMEMBERING DAVID GOLDSTEIN {1933-1987) WITH the death of David Goldstein on 26 July 1987 the British Library lost one of its ablest and most productive curators. Nearly two years later this loss is still acutely felt by all his colleagues in the Hebrew Section, and in Oriental Collections, the department he had joined some twelve years earlier. The following is an attempt to record, briefly, his career, life, interests and achievements (both inside and outside the Library), to pay tribute to the inspiration he gave to all who worked with him and, sadly, to record the many unfulfilled promises and incomplete tasks left by his untimely death. David Goldstein was born in London on 31 January 1933, the youngest of five children, three sons and two daughters. His parents owned a drapery shop in Hackney. In 1939, when he was six years old, the family home was bombed and David, together with one of his brothers, was evacuated to the country. The two boys found a temporary home in the house of two sisters in the village of Upwell, in Norfolk. Both sisters were devout Christians but a gentleman's agreement was reached by which they undertook to abstain from any attempt to convert to Christianity the two little boys. They, in return, were expected to join the sisters at the local village church twice each Sunday; in David's case this also meant attending the Sunday school. The agreement was scrupulously adhered to by both parties. By the time David returned to London, at the age of eleven, he had not only gained firm and lifelong friends in the sisters who had recognized his intellectual potential, and who were to follow his subsequent career with interest and pride, he had most probably also received the basic grounding for an unswerving liberal outlook.
    [Show full text]
  • Intellectual Mysticism in the Visión Deleitable
    religions Article “El entendimiento con el qual me conoscan”: Intellectual Mysticism in the Visión Deleitable Michelle M. Hamilton Center for Medieval Studies, University of Minnesota, Minneapolis, MN 55455, USA; [email protected] Received: 6 October 2019; Accepted: 17 December 2019; Published: 20 December 2019 Abstract: Visión deleytable is a fictional tale based in the Aristotelian philosophical and Neoplatonic mystical beliefs of the Judeo-Arabic tradition of medieval Iberia. This fifteenth-century work of imaginative fiction, a “best-seller” among Iberian readers, tells of the ascent of the active intellect to the celestial spheres and an experience of God. In this narrative, knowledge of the Latin trivium and quadrivium are combined with that of the Arabo-Andalusi philosophic traditions. Particularly noteworthy is the author, De la Torre’s extensive use of Maimonides’ work, the Guide of the Perplexed, as a source for the wisdom revealed in the Visión deleytable. While Maimonides’ position on the mystic experience is debated by contemporary scholars, in the present study I explore how the concept of intellectual mysticism, applied to the Neoplatonic/Aristotelian model of the intellect’s conjunction with the divine as found in Maimonides’ work, also describes the goal toward which the protagonist (and reader) of the Visión deleytable strive. As such, the Visión deleytable reveals how this notion of human-divine union (most notably in the concept of the “prophet-angel”) from the Judeo-Andalusi tradition, transmitted in Arabic and Hebrew, was translated into Spanish and adopted into the Catholic and converso frameworks of the Visión deleytable in fifteenth-century Iberia. Keywords: spanish medieval literature; converso literature; Maimonides; early print works; alfonso de la torre; spanish intellectual history; manuscript studies; prophecy; andalusi philosophy; spanish allegory Alfonso de la Torre’s Visión deleitable (Visión), composed c.
    [Show full text]
  • The Theology of Nahmanides Systematically Presented
    The Theology of Nahmanides Systematically Presented DAVID NOVAK THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED Program in Judaic Studies Brown University BROWN JUDAIC STUDIES Edited by Shaye J. D. Cohen, Ernest S. Frerichs, Calvin Groldscheider Editorial Board Vicki Caron, Lynn Davidman, Wendell S. Dietrich, David Hirsch, David Jacobson, Saul M. Olyan, Alan Zuckerman Number 271 THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED by David Novak THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED by DAVID NOVAK University of Virginia Scholars Press Atlanta, Georgia THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED By David Novak Copyright © 2020 by Brown University Library of Congress Control Number: 2019953676 Open access edition funded by the National Endowment for the Humanities/Andrew W. Mellon Foundation Humanities Open Book Program. The text of this book is licensed under a Creative Commons Attribution-NonCommercial-NoDeriva- tives 4.0 International License: https://creativecommons.org/licenses/by-nc-nd/4.0/. To use this book, or parts of this book, in any way not covered by the license, please contact Brown Judaic Studies, Brown University, Box 1826, Providence, RI 02912. STUDIES IN MEDIEVAL JUDAISM Edited by Lenn E. Goodman To the Memory of Harry H. Ruskin (1905-1989) The righteous man lives in his faith. - Habakkuk 2:4 other works by David Novak Law and Theology in Judaism (2 volumes) Suicide and Morality The Image of the Non-Jew in Judaism Halakhah in a Theological Dimension Jewish Christian Dialogue Contents Editor's Foreword ix Preface xi Introduction 1 Notes 17 Chapter 1 The Human Soul 25 Chapter 2 Faith 31 Chapter 3 Tradition 51 Chapter 4 Miracles 61 Chapter 5 Natural and Supernatural 77 Chapter 6 The Land of Israel 89 Chapter 7 The Commandments 99 Chapter 8 Eschatology 125 Bibliography 135 List of Abbreviations 136 Index of Names and Subjects 137 Index of Passages 141 Publishers’ Preface Brown Judaic Studies has been publishing scholarly books in all areas of Ju- daic studies for forty years.
    [Show full text]
  • Title Listing of Sixteenth Century Books
    Title Listing of Sixteenth Century Books Abudarham, David ben Joseph Abudarham, Fez, De accentibus et orthographia linguae hebraicae, Johannes Reuchlin, Hagenau, Adam Sikhli, Simeon ben Samuel, Thiengen, Adderet Eliyahu, Elijah ben Moses Bashyazi, Constantinople, Ha-Aguddah, Alexander Suslin ha-Kohen of Frankfurt, Cracow, Agur, Jacob Barukh ben Judah Landau, Rimini, Akedat Yitzhak, Isaac ben Moses Arama, Salonika, Aleh Toledot Adam . Kohelet Ya’akov, Baruch ben Moses ibn Baruch, Venice, – Alfasi (Sefer Rav Alfas), Isaac ben Jacob Alfasi (Rif), Constantinople, Alfasi (Hilkhot Rav Alfas), Isaac ben Jacob Alfasi (Rif), Sabbioneta, – Alfasi (Sefer Rav Alfas), Isaac ben Jacob Alfasi (Rif), Riva di Trento, Alphabetum Hebraicum, Aldus Manutius, Venice, c. Amadis de Gaula, Constantinople, c. Amudei Golah (Semak), Isaac ben Joseph of Corbeil, Constantinople, c. Amudei Golah (Semak), Isaac ben Joseph of Corbeil, Cremona, Arba’ah ve’Esrim (Bible), Pesaro, – Arba’ah Turim, Jacob ben Asher, Fano, Arba’ah Turim, Jacob ben Asher, Augsburg, Arba’ah Turim, Jacob ben Asher, Constantinople, De arcanis catholicae veritatis, Pietro Columna Galatinus, Ortona, Arukh, Nathan ben Jehiel, Pesaro, Asarah Ma’amarot, Menahem Azariah da Fano, Venice, Avkat Rokhel, Machir ben Isaac Sar Hasid, Augsburg, Avkat Rokhel, Machir ben Isaac Sar Hasid—Venice, – Avodat ha-Levi, Solomon ben Eliezer ha-Levi, Venice, Ayumah ka-Nidgaloth, Isaac ben Samuel Onkeneira, Constantinople, Ayyalah Sheluhah, Naphtali Hirsch ben Asher Altschuler, Cracow, c. Ayyelet
    [Show full text]
  • 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.
    [Show full text]