A Catalogue of the Blau Collection of Hebrew Books in the University of Glasgow Library
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TALMUDIC STUDIES Ephraim Kanarfogel
chapter 22 TALMUDIC STUDIES ephraim kanarfogel TRANSITIONS FROM THE EAST, AND THE NASCENT CENTERS IN NORTH AFRICA, SPAIN, AND ITALY The history and development of the study of the Oral Law following the completion of the Babylonian Talmud remain shrouded in mystery. Although significant Geonim from Babylonia and Palestine during the eighth and ninth centuries have been identified, the extent to which their writings reached Europe, and the channels through which they passed, remain somewhat unclear. A fragile consensus suggests that, at least initi- ally, rabbinic teachings and rulings from Eretz Israel traveled most directly to centers in Italy and later to Germany (Ashkenaz), while those of Babylonia emerged predominantly in the western Sephardic milieu of Spain and North Africa.1 To be sure, leading Sephardic talmudists prior to, and even during, the eleventh century were not yet to be found primarily within Europe. Hai ben Sherira Gaon (d. 1038), who penned an array of talmudic commen- taries in addition to his protean output of responsa and halakhic mono- graphs, was the last of the Geonim who flourished in Baghdad.2 The family 1 See Avraham Grossman, “Zik˙atah shel Yahadut Ashkenaz ‘el Erets Yisra’el,” Shalem 3 (1981), 57–92; Grossman, “When Did the Hegemony of Eretz Yisra’el Cease in Italy?” in E. Fleischer, M. A. Friedman, and Joel Kraemer, eds., Mas’at Mosheh: Studies in Jewish and Moslem Culture Presented to Moshe Gil [Hebrew] (Jerusalem, 1998), 143–57; Israel Ta- Shma’s review essays in K˙ ryat Sefer 56 (1981), 344–52, and Zion 61 (1996), 231–7; Ta-Shma, Kneset Mehkarim, vol. -
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. -
CAN YOU ANSWER THESE QUESTIONS? 1. Who Was the Author of the Agudah? How Did He Die? 2. What City Served As the Spiritual Center
c"qa CAN YOU ANSWER THESE QUESTIONS? 1. Who was the author of the Agudah? How did he die? 2. What city served as the spiritual center of Ashkenazic Jewry in the period following the Black Plague? 3. Who were France's chief Rabbis during that period? 4. Name three works that are devoted to the preservation of Jewish custom. 5. Who wrote Terumas HaDeshen? This and much more will be addressed in the eleventh lecture of this series: "The Development of Ashkenazic Liturgy and Custom: The Life and Times of the Maharil". To derive maximum benefit from this lecture, keep these questions in mind as you listen to the tape and read through the outline. Go back to these questions once again at the end of the lecture and see how well you answer them. PLEASE NOTE: This outline and source book was designed as a powerful tool to help you appreciate and understand the basis of Jewish History. Although the lectures can be listened to without the use of the outline, we advise you to read the outline to enhance your comprehension. Use it as well as a handy reference guide and for quick review. THE EPIC OF THE ETERNAL PEOPLE Presented by Rabbi Shmuel Irons Series VII Lecture #11 THE DEVELOPMENT OF ASHENAZIC LITURGY AND CUSTOM THE LIFE AND TIMES OF THE MAHARIL I. Germany in the Late Middle Ages A. micitwn g"z oi` dzrc mipe`bd eazke ,l"fe xg` mrh aezk (b"k 'iq oileg) dceb`a mpn` df xn ifg `z .l"kr dlk zkqn 'it` rceiy dzr g"z oi` d"erac l"p cer .oilgen j` ,ux` ipe`b eid f`y reciy (h"w zpya dxegyd dtbnd xg`) zexifbd mcew did xagnd ozgiye mipey`x ly mdipxtve ,el`nyl epini oia rcei ea oi`y dfd mezid xecd dzre jiiy `le .dfa wtwtl el yiy dfd xeca yi melk ,mipexg` ly ozxezne oqixkn `ticr ceak oiprl `le ,xnz` eil` renyle ,`pic oiprl `eddc ,('a ,d"k d"x) 'ek execa gzti dfa fq oniq l"ixdn z"ey 'ebe hteyd l`e on opitlick The [author of the] Sefer Agudah (Chullin 23), however, writes the following reason: "The Gaonim wrote that presently scholars do not demand [that the knife used for slaughter be shown them]. -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
Information Issued by The
Vol. XV No. 10 October, 1960 INFORMATION ISSUED BY THE. ASSOCIATION OF JEWISH REFUGEES IN GREAT BRITAIN t FAIRFAX MANSIONS, FINCHLEY ROAD (Comer Fairfax Road), Offict and Consulting Hours : LONDON, N.W.3 Monday to Thursday 10 a.m.—I p.m. 3—6 p.m. Talephona: MAIda Vala 9096'7 (General Officel Friday 10 a.m.—I p.m. MAIda Vale 4449 (Employment Agency and Social Services Dept.} 'Rudolf Hirschfeld (Monlevideo) a few others. Apart from them, a list of the creators of all these important German-Jewish organisations in Latin America would hardly con tain a name of repute outside the continent. It GERMAN JEWS IN SOUTH AMERICA it without any doubt a good sign that post-1933 German Jewry has been able to produce an entirely new generation of vigorous and success I he history of the German-Jewish organisations abroad '"—to assert this would be false—they ful leaders. =8ins in each locality the moment the first ten consider themselves as the sons of the nation In conclusion two further aspects have to be r^Ple from Germany disembark. In the few which has built up the State of Israel, with the mentioned : the relationship with the Jews around thp "if- ^^^^^ Jewish groups were living before consciousness that now at last they are legitimate us, and the future of the community of Jews from ne Hitler period the immigrants were helped by members of the national families of the land they Central Europe. Jewish life in South America ne earlier arrivals. But it is interesting that this inhabit at present. -
Jewish Encyclopedia
Jewish Encyclopedia The History, Religion, Literature, And Customs Of The Jewish People From The Earliest Times To The Present Day Volume XII TALMUD – ZWEIFEL New York and London FUNK AND WAGNALLS COMPANY MDCCCCVI ZIONISM: Movement looking toward the segregation of the Jewish people upon a national basis and in a particular home of its own: specifically, the modern form of the movement that seeks for the Jews “a publicly and legally assured home in Palestine,” as initiated by Theodor Herzl in 1896, and since then dominating Jewish history. It seems that the designation, to distinguish the movement from the activity of the Chovevei Zion, was first used by Matthias Acher (Birnbaum) in his paper “Selbstemancipation,” 1886 (see “Ost und West,” 1902, p. 576: Ahad ha – ‘Am, “Al Parashat Derakim,” p. 93, Berlin, 1903). Biblical Basis The idea of a return of the Jews to Palestine has its roots in many passages of Holy Writ. It is an integral part of the doctrine that deals with the Messianic time, as is seen in the constantly recurring expression, “shub shebut” or heshib shebut,” used both of Israel and of Judah (Jer. xxx, 7,1; Ezek. Xxxix. 24; Lam. Ii. 14; Hos. Vi. 11; Joel iv. 1 et al.). The Dispersion was deemed merely temporal: ‘The days come … that … I will bring again the captivity of my people of Israel, and they shall build the waste cities and inhabit them; and they shall plant vineyards, and drink the wine thereof … and I will plant them upon their land, and they shall no more be pulled up out of their land” (Amos ix. -
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. -
Keter Shem Tov: a Study in the Entitling of Books, Here Limited to One Title Only
Keter Shem Tov: A Study in the Entitling of Books, Here Limited to One Title Only Keter Shem Tov: A Study in the Entitling of Books, Here Limited to One Title Only[1] by Marvin J. Heller Entitling, naming books is, a fascinating subject. Why did the author call his book what he/she did? Why that name and not another? Hebrew books frequently have names resounding in meaning, but providing little insight into the contents of the book. This article explores the subject, focusing on one title only, Keter Shem Tov. That book-name is taken from a verse “the crown of a good name (Keter Shem Tov) excels them all (Avot 4:13). The article describes the varied books with that title, unrelated by author or subject, and why the author/publisher selected that title for the book. 1. Simeon said: there are three crowns: the crown of Torah, the crown of priesthood, and the crown of royalty; but the crown of a good name (emphasis added, Keter Shem Tov) excels them all (Avot 4:13). “As a pearl atop a crown (keter), so are his good deeds fitting” (Israel Lipschutz, Zera Yisrael, Avot 4:13). Entitling, naming books, remains, is, a fascinating subject. Why did the author call his book what he/she did? Why that name and not another? Hebrew books since the Middle-Ages often have names resounding in meaning, but providing little insight into the contents of the book. A reader looking at the title of a book in another language, more often than not, is immediately aware of the book’s subject matter. -
Designing the Talmud: the Origins of the Printed Talmudic Page
Marvin J. Heller The author has published Printing the Talmud: A History of the Earliest Printed Editions of the Talmud. DESIGNING THE TALMUD: THE ORIGINS OF THE PRINTED TALMUDIC PAGE non-biblical Jewish work,i Its redaction was completed at the The Talmudbeginning is indisputablyof the fifth century the most and the important most important and influential commen- taries were written in the middle ages. Studied without interruption for a milennium and a half, it is surprising just how significant an eftèct the invention of printing, a relatively late occurrence, had upon the Talmud. The ramifications of Gutenberg's invention are well known. One of the consequences not foreseen by the early practitioners of the "Holy Work" and commonly associated with the Industrial Revolution, was the introduction of standardization. The spread of printing meant that distinct scribal styles became generic fonts, erratic spellngs became uni- form and sequential numbering of pages became standard. The first printed books (incunabula) were typeset copies of manu- scripts, lacking pagination and often not uniform. As a result, incunabu- la share many characteristics with manuscripts, such as leaving a blank space for the first letter or word to be embellshed with an ornamental woodcut, a colophon at the end of the work rather than a title page, and the use of signatures but no pagination.2 The Gutenberg Bibles, for example, were printed with blank spaces to be completed by calligra- phers, accounting for the varying appearance of the surviving Bibles. Hebrew books, too, shared many features with manuscripts; A. M. Habermann writes that "Conats type-faces were cast after his own handwriting, . -
J Ewish Community and Civic Commune In
Jewish community and civic commune in the high Middle Ages'' CHRISTOPH CLUSE 1. The following observations do not aim to provide a comprehensive phe nomenology of the J ewish community during the high and late medieval periods. Rather 1 wish to present the outlines of a model which describes the status of the Jewish community within the medieval town or city, and to ask how the concepts of >inclusion< and >exclusion< can serve to de scribe that status. Using a number of selected examples, almost exclusively drawn from the western regions of the medieval German empire, 1 will concentrate, first, on a comparison betweenJewish communities and other corporate bodies (>universitates<) during the high medieval period, and, secondly, on the means by which Jews and Jewish communities were included in the urban civic corporations of the later Middle Ages. To begin with, 1 should point out that the study of the medieval Jewish community and its various historical settings cannot draw on an overly rich tradition in German historical research. 1 The >general <historiography of towns and cities that originated in the nineteenth century accorded only sporadic attention to the J ews. Still, as early as 1866 the legal historian Otto Stobbe had paid attention to the relationship between the Jewish ::- The present article first appeared in a slightly longer German version entitled Die mittelalterliche jüdische Gemeinde als »Sondergemeinde« - eine Skizze. In: J OHANEK, Peter (ed. ): Sondergemeinden und Sonderbezirke in der Stadt der Vormoderne (Städteforschung, ser. A, vol. 52). Köln [et al.] 2005, pp. 29-51. Translations from the German research literature cited are my own. -
2006 Abstracts
Works in Progress Group in Modern Jewish Studies Session Many of us in the field of modern Jewish studies have felt the need for an active working group interested in discussing our various projects, papers, and books, particularly as we develop into more mature scholars. Even more, we want to engage other committed scholars and respond to their new projects, concerns, and methodological approaches to the study of modern Jews and Judaism, broadly construed in terms of period and place. To this end, since 2001, we have convened a “Works in Progress Group in Modern Jewish Studies” that meets yearly in connection with the Association for Jewish Studies Annual Conference on the Saturday night preceding the conference. The purpose of this group is to gather interested scholars together and review works in progress authored by members of the group and distributed and read prior to the AJS meeting. 2006 will be the sixth year of a formal meeting within which we have exchanged ideas and shared our work with peers in a casual, constructive environment. This Works in Progress Group is open to all scholars working in any discipline within the field of modern Jewish studies. We are a diverse group of scholars committed to engaging others and their works in order to further our own projects, those of our colleagues, and the critical growth of modern Jewish studies. Papers will be distributed in November. To participate in the Works in Progress Group, please contact: Todd Hasak-Lowy, email: [email protected] or Adam Shear, email: [email protected] Co-Chairs: Todd S. -
Mishnah: the New Scripture Territories in the East
176 FROM TEXT TO TRADITION in this period was virtually unfettered. The latter restriction seems to have been often compromised. Under the Severan dynasty (193-225 C.E.) Jewish fortunes improved with the granting of a variety of legal privileges culminating in full Roman citizenship for Jews. The enjoyment of these privileges and the peace which Jewry enjoyed in the Roman Empire were·· interrupted only by the invasions by the barbarians in the West 10 and the instability and economic decline they caused throughout the empire, and by the Parthian incursions against Roman Mishnah: The New Scripture territories in the East. The latter years of Roman rule, in the aftermath of the Bar Kokhba Revolt and on the verge of the Christianization of the empire, were extremely fertile ones for the development of . The period beginning with the destruction (or rather, with the Judaism. It was in this period that tannaitic Judaism came to its restoration in approximately 80 C.E.) saw a fundamental change final stages, and that the work of gathering its intellectual in Jewish study and learning. This was the era in which the heritage, the Mishnah, into a redacted collection began. All the Mishnah was being compiled and in which many other tannaitic suffering and the fervent yearnings for redemption had culmi traditions were taking shape. The fundamental change was that nated not in a messianic state, but in a collection of traditions the oral Torah gradually evolved into a fixed corpus of its own which set forth the dreams and aspirations for the perfect which eventually replaced the written Torah as the main object holiness that state was to engender.