Front Matter
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Medieval Jewish Philosophy and Its Literary Forms'
H-Judaic Lawee on Hughes and Robinson, 'Medieval Jewish Philosophy and Its Literary Forms' Review published on Monday, March 16, 2020 Aaron W. Hughes, James T. Robinson, eds. Medieval Jewish Philosophy and Its Literary Forms. Bloomington: Indiana University Press, 2019. viii + 363 pp. $100.00 (cloth), ISBN 978-0-253-04252-1. Reviewed by Eric Lawee (Bar-Ilan University)Published on H-Judaic (March, 2020) Commissioned by Barbara Krawcowicz (Norwegian University of Science and Technology) Printable Version: http://www.h-net.org/reviews/showpdf.php?id=54753 Among the religious and intellectual innovations in which medieval Judaism abounds, none sparked controversy more than the attempt of certain rabbis and scholars to promote teachings of ancient Greek philosophy. Most notable, of course, was Moses Maimonides, the foremost legist and theologian of the age. Not only did he cultivate Greco-Arabic philosophy and science, but he also taught the radical proposition that knowledge of some of its branches was essential for a true understanding of revealed scripture and for worship of God in its purest form. As an object of modern scholarship, medieval philosophy has not suffered from a lack of attention. Since the advent of Wissenschaft des Judentums more than a century and half ago, studies have proliferated, whether on specific topics (e.g., theories of creation), leading figures (e.g., Saadiah Gaon, Judah Halevi, Maimonides), or the historical, religious, and intellectual settings in which Jewish engagements with philosophy occurred—first in -
The Lester and Sally Entin Faculty of Humanities
THE LESTER AND SALLY ENTIN FACULTY OF HUMANITIES The Tel Aviv University undergraduate program is a three year program, offering three study tracks: double-major (dm), single-major (sm) and expanded track studies. Each department offers different options. Please check with each department to find out which study tracks are available. To earn a double-major (dm) BA, students must successfully complete the course of study in two departments. Departments need not be from the same Faculty, but they must both offer a double-major track. Some departments offer a single-major track from the second year of study. Students with outstanding scholastic achievements during their first year of double-major studies may enroll in this track. Please check with the individual departments regarding specific requirements for single-major studies. The departments of Archeology and Ancient Eastern Cultures, History of the Middle East and Africa, Classics—Greece and Rome, Hebrew Culture, and Arabic and Islam Studies offer expanded track studies, combining two fields of study in the same department, from the first year of studies. Admissions • A minimum score of 4501 on the psychometric exam. • Matriculation certificate in compliance with University standards. Some departments may have additional requirements, as specified below. 0631 Arabic and Islamic Studies (dm/sm) The Department of Arabic and Islamic studies offers students the opportunity to acquire theoretical and practical knowledge of classical and modern literary Arabic as well as Islamic religion, history and culture. Equipped with proficiency in the Arabic language, students explore the rich literary, cultural, and religious traditions of the Arab world. Fields of study The department offers two fields of study: • Arabic Language and Literature—acquaints students with the various historical periods in Arabic literature and linguistics. -
Apostates and More, Part 2,The History Behind the Ashkenazi
Apostates and More, Part 2 Apostates and More, Part 2 Marc B. Shapiro Continued from here 1. Another apostate was Rabbi Nehemiah ben Jacob ha-Kohen of Ferrara, who was an important supporter of R. Moses Hayyim Luzzatto during the controversy about him.[1]Here is the the final page of the haskamah he wrote in 1729 for R. Aviad Sar Shalom Basilea’s Emunat Hakhamim. R. Isaac Lampronte, in a halakhic discussion in hisPahad Yitzhak, refers to Nehemiah, but not by name.[2] He calls him .In R .אחד מן החכמים רך בשנים אשר אחרי כן הבאיש ריחו כנודע Hananel Nepi and R. Mordechai Samuel Ghirondi, Toldot Gedolei Yisrael (Trieste, 1853), p. 229, they write about Obviously, “Ishmaelite” is a .שאח”כ נעשה ישמעאלי :Nehemiah code word for Christian.[3] The story reported by Samuel David Luzzatto is that Nehemiah used to go to prostitutes, and when the rabbis found out about this they removed the rabbinate from him. Too embarrassed to remain in the Jewish community, Nehemiah apostatized.[4] Cecil Roth cites another Italian source that Nehemiah converted so he could marry a Christian woman. Unfortunately, his son and three daughters apostatized together with him (his wife had apparently already died).[5] Another apostate who should be mentioned is Michael Solomon Alexander (1799-1844), first Anglican bishop in Jerusalem. Before his apostasy, Alexander was a rabbi.[6] Rabbi Abraham Romano of Tunis also became an apostate. He converted at the end of the seventeenth century when R. Meir Lombrozo was appointed a dayan in his place. After Romano converted, he became well known as a Islamic preacher, and after his death his tomb was venerated by Muslims. -
The Attitude Towards Democracy in Medieval Jewishphilosophy*
THE ATTITUDE TOWARDS DEMOCRACY IN MEDIEVAL JEWISHPHILOSOPHY* Avraham Melamed Medieval Jewish thought, following Platonic and Muslim political was philosophy, on the one hand, and halakhic concepts, on the other, basically, although reluctantly, monarchist, and inherently anti democratic. It rejected outright what we term here as the ancient Greek variety of liberal democracy, which went against its basic philosophical and theological assumptions. I the In his various writings Professor DJ. Elazar characterized Jewish polity as a "republic with strong democratic overtones," an which nevertheless was in reality generally "aristocratic repub ? lic in the classic sense of the term rule by a limited number who as take upon themselves an obligation or conceive of themselves a to It is true having special obligation to their people and God." a in that the Jewish polity is "rooted in democratic foundation," that it is based upon the equality of all (adultmale) Jewsand their basic rightand obligation to participate in the establishmentand is as far as the maintenance of the body politic.1 But this was a true "democratic overtones" of this republic went. It republic no some of what is enough, but democracy. It did have components was a termed "communal democracy," but not liberal democracy. over the centuries were The various Jewish polities which existed JewishPolitical Studies Review 5:1-2 (Spring 1993) 33 This content downloaded by the authorized user from 192.168.82.205 on Tue, 27 Nov 2012 07:16:21 AM All use subject to JSTOR Terms and Conditions 34 Avrahatn Melamed generally very aristocratic in terms of their actual regimes. -
Mu'tazılı Trends in Jewısh Theology
İslâmî İlimler Dergisi, Yıl 12, Cilt 12, Sayı 2, Güz 2017 (145/178) MU‘tazılı TRENDS ıN JEwıSH THEOLOGY - A BRıEF SURVEY David SKLARE* Abstract This article presents a brief survey of Jewish Mu‘tazilism, from its begin- nings in the late eighth or early ninth century through the seventeenth century. Short descriptions of known Jewish Mu‘tazilî authors and their works are provided. We can divide the development of Jewish Mu‘tazilism into three periods: 1) the early period characterized by eclecticism and doctrinal variety; 2) the “classic” period in which the Basran Bahshamiyya school was adopted by both Rabbanites and Karaites; 3) the late period in which epitomes of Mu‘tazilî thought were produced. The article concludes with a brief consideration of Mu‘tazilism in al-Andalus. Keywords: Mu’tazila, Jewish Theology, Jewish Mu’tazilism, Basra, Kara- ites. YAHUDI TEOLOJISINDE MU’TEZILI EĞILIMLER-KISA BIR TARAMA Öz Bu çalışma, 8.-9. yüzyıllardaki başlangıcından 17. yüzyıla kadar Yahu- di Mu’tezililiği üzerine kısa bir inceleme sunmaktadır. Tanınmış Yahudi Mu’tezilî yazarlar ve onlara ait eserler de çalışmada kısaca tanıtılmıştır. Yahudi Mu’tezililiğinin gelişimini 3 devreye ayırabiliriz: 1) Eklektizm ve doktrin çeşitliliğiyle karakterize edilebilecek olan erken dönem; 2) Basra Bahşamiyye ekolünün Rabbinikler ve Karaylar tarafından benimsendiği “klasik” dönem; 3) Mu’tezile düşüncesinin somut örneklerinin üretildiği geç dönem. Çalışmanın sonunda Yahudi Mu’tezililiğinin Endülüs’teki se- rüveni ile ilgili de kısaca bilgi verilmiştir. Anahtar Kelimeler: Yahudilik, Mu’tezile, Basra, Karaylar. Makalenin Dergiye Ulaştığı Tarih: 10.10.2017. Yayın Kurulu ve Hakem Değerlendirmesinden Geçen Makalenin Yayına Kabul Edildiği Tarih: 20.11.2017. -
Book Review Jews and Judaism by Hiroshi Ichikawa (Iwanami Shoten, 2019)
JISMOR 15 Book Review Jews and Judaism by Hiroshi Ichikawa (Iwanami Shoten, 2019) Toshihiro Horikawa This book summarizes 40 years of work by its author, Professor Hiroshi Ichikawa. It also presents findings from the discovery of 1st-century synagogue ruins in the region of Galilee, made in the summer of 2016 in the course of archeological excavations in Israel that Ichikawa has joined for 30 years. In the 1980s, the assertion of his Israeli teacher that “Japan’s prosperity will not last long,” struck a chord with him and made him realize how the Jews, who were forced to live in pagan lands, keenly observed the societies they lived in and prepared themselves for the adversities that awaited them. From this, he surmised that “Maybe we can learn something from the Jews in figuring out our own future, because they had become stronger by recognizing their weaknesses, and had victoriously lived through many harsh realities” (p. ii). He wrote this book in the hope that the modern generation could gain inspiration about living from the lives of the Jews. This book begins with an introductory chapter on “who is a Jew?” followed by four chapters taking up Jewish history, faith, studies, and society. The author provides a comprehensive discussion on the life of the Jews and on Judaism itself from these four perspectives. The introductory chapter defines who the Jews are. The word “Jews” is “Yehudi” in Hebrew, which is referred to the people of the tribe of Judah from the latter half of the period of Solomon’s Temple until that of the Second Temple, or to the people living in the land of Judah as recounted in the Bible. -
Orthodox Divorce in Jewish and Islamic Legal Histories
Every Law Tells a Story: Orthodox Divorce in Jewish and Islamic Legal Histories Lena Salaymeh* I. Defining Wife-Initiated Divorce ................................................................................. 23 II. A Judaic Chronology of Wife-Initiated Divorce .................................................... 24 A. Rabbinic Era (70–620 CE) ............................................................................ 24 B. Geonic Era (620–1050 CE) ........................................................................... 27 C. Era of the Rishonim (1050–1400 CE) ......................................................... 31 III. An Islamic Chronology of Wife-Initiated Divorce ............................................... 34 A. Legal Circles (610–750 CE) ........................................................................... 34 B. Professionalization of Legal Schools (800–1050 CE) ............................... 37 C. Consolidation (1050–1400 CE) ..................................................................... 42 IV. Disenchanting the Orthodox Narratives ................................................................ 44 A. Reevaluating Causal Influence ...................................................................... 47 B. Giving Voice to the Geonim ......................................................................... 50 C. Which Context? ............................................................................................... 52 V. An Interwoven Narrative of Wife-Initiated Divorce ............................................ -
אוסף מרמורשטיין the Marmorstein Collection
אוסף מרמורשטיין The Marmorstein Collection Brad Sabin Hill THE JOHN RYLANDS LIBRARY UNIVERSITY OF MANCHESTER Manchester 2017 1 The Marmorstein Collection CONTENTS Acknowledgements Note on Bibliographic Citations I. Preface: Hebraica and Judaica in the Rylands -Hebrew and Samaritan Manuscripts: Crawford, Gaster -Printed Books: Spencer Incunabula; Abramsky Haskalah Collection; Teltscher Collection; Miscellaneous Collections; Marmorstein Collection II. Dr Arthur Marmorstein and His Library -Life and Writings of a Scholar and Bibliographer -A Rabbinic Literary Family: Antecedents and Relations -Marmorstein’s Library III. Hebraica -Literary Periods and Subjects -History of Hebrew Printing -Hebrew Printed Books in the Marmorstein Collection --16th century --17th century --18th century --19th century --20th century -Art of the Hebrew Book -Jewish Languages (Aramaic, Judeo-Arabic, Yiddish, Others) IV. Non-Hebraica -Greek and Latin -German -Anglo-Judaica -Hungarian -French and Italian -Other Languages 2 V. Genres and Subjects Hebraica and Judaica -Bible, Commentaries, Homiletics -Mishnah, Talmud, Midrash, Rabbinic Literature -Responsa -Law Codes and Custumals -Philosophy and Ethics -Kabbalah and Mysticism -Liturgy and Liturgical Poetry -Sephardic, Oriental, Non-Ashkenazic Literature -Sects, Branches, Movements -Sex, Marital Laws, Women -History and Geography -Belles-Lettres -Sciences, Mathematics, Medicine -Philology and Lexicography -Christian Hebraism -Jewish-Christian and Jewish-Muslim Relations -Jewish and non-Jewish Intercultural Influences -
Limda Undergraduate Jewish Studies Journal ______
3/7/2019 Limda Vol.1 2019/5779 Winter-Spring - Google Docs 2019/5779 WinterSpring Vol.1 Issue I Limda Undergraduate Jewish Studies Journal __________________________ https://docs.google.com/document/d/1F_RR_AQ1hsI72cIVV9wNK2dCS7fXEXxHLB8mXe0B5Pw/edit 1/101 3/7/2019 Limda Vol.1 2019/5779 Winter-Spring - Google Docs Limda Vol.1 Issue I 2 Letter from the Editor Welcome to the first issue of Limda Undergraduate Jewish Studies Journal! We started this journal out of curiosity - curiosity over what our fellow undergraduate students are writing about and researching regarding Judaic topics. What new ideas are people proposing on Halakha and Tanakh, what observations are people making about Jewish history, what arguments are people having regarding Jewish philosophy? What is our generation thinking about Judaism? In publishing undergraduates’ Judaically related essays and providing people with a forum to share their research with a broader community, we want to get people talking. We want to empower students to share their ideas. We want to foster conversations between undergraduates with diverse perspectives with the hope of creating a broader understanding of Judaism as a whole. This 2019 Winter-Spring issue of Limda includes nine essays written on a variety of topics, ranging from Jewish history to language to philosophy to Halakha to Tanakh to Israel. We kick off with Pamela Brenner’s “K erakheym Ov Al Bonim : Tevye’s Quotations Revisited” in which we are taken on a journey of analysis through the character of Tevye the Dairyman and his improper - or proper? - use of Biblical quotations. We then feature Arielle Solomon’s “R ebecca: The Guardian of Bloodline and Covenant ,” which offers a refreshing and innovative commentary on the Biblical Rebecca’s role in the founding of the Jewish People. -
צב | עב January Tevet | Sh’Vat Capricorn Saturn | Aquarius Saturn
צב | עב January Tevet | Sh’vat Capricorn Saturn | Aquarius Saturn Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 | 17th of Tevet* 2 | 18th of Tevet* New Year’s Day Parashat Vayechi Abraham Moshe Hillel Rabbi Tzvi Elimelech of Dinov Rabbi Salman Mutzfi Rabbi Huna bar Mar Zutra & Rabbi Rabbi Yaakov Krantz Mesharshya bar Pakod Rabbi Moshe Kalfon Ha-Cohen of Jerba 3 | 19th of Tevet * 4* | 20th of Tevet 5 | 21st of Tevet * 6 | 22nd of Tevet* 7 | 23rd of Tevet* 8 | 24th of Tevet* 9 | 25th of Tevet* Parashat Shemot Rabbi Menchachem Mendel Yosef Rabbi Moshe ben Maimon Rabbi Leib Mochiach of Polnoi Rabbi Hillel ben Naphtali Zevi Rabbi Shneur Zalman of Liadi Rabbi Yaakov Abuchatzeira Rabbi Yisrael Dov of Vilednik Rabbi Schulem Moshkovitz Rabbi Naphtali Cohen Miriam Mizrachi Rabbi Shmuel Bornsztain Rabbi Eliyahu Eliezer Dessler 10 | 26th of Tevet* 11 | 27th of Tevet* 12 | 28th of Tevet* 13* | 29th of Tevet 14* | 1st of Sh’vat 15* | 2nd of Sh’vat 16 | 3rd of Sh’vat* Rosh Chodesh Sh’vat Parashat Vaera Rabbeinu Avraham bar Dovid mi Rabbi Shimshon Raphael Hirsch HaRav Yitzhak Kaduri Rabbi Meshulam Zusha of Anipoli Posquires Rabbi Yehoshua Yehuda Leib Diskin Rabbi Menahem Mendel ben Rabbi Shlomo Leib Brevda Rabbi Eliyahu Moshe Panigel Abraham Krochmal Rabbi Aryeh Leib Malin 17* | 4th of Sh’vat 18 | 5th of Sh’vat* 19 | 6th of Sh’vat* 20 | 7th of Sh’vat* 21 | 8th of Sh’vat* 22 | 9th of Sh’vat* 23* | 10th of Sh’vat* Parashat Bo Rabbi Yisrael Abuchatzeirah Rabbi Yehudah Aryeh Leib Alter Rabbi Chaim Tzvi Teitelbaum Rabbi Nathan David Rabinowitz -
VERB Hidpis "Print" and ITS COG NA TES
THE GENESIS OF THE VERB hidpis "Print" AND ITS COG NA TES by Zvi Betzer Bar-Ilan University The root dps "print" is found in Israeli Hebrew in only three conjugations: hiphil, huphal, and niphal, whereas in the Responsa literature of the 16th to the 19th centuries we find it also in the qal. In this article I examine the verb diipas and its relationship to hidpis. Since printing does not predate the mid-15th century, it is clear that Hebrew verbs meaning "print" did not come into being before that date. Colophons of Hebrew incunabula show that the verbs kiitab and hiiqaq were first employed, while the root dps appeared only in the third stage: initially as diipas and soon afterwards as hidpis. For some decades the niphal (nidpas) exclusively served the passive (of the qal or of the hiphil), since the huphal apparently did not appear before the middle of the 16th century. This order of development sheds light on the morpho-syntactic arrangement of the "print" field in medieval Hebrew. a. Background In Israeli Hebrew the verb "print" is expressed by hidpis, and its passive is filled either by hudpas or by nidpas. This means that the huphal and the niphal function as doublets in expressing the passive of the active hiphil. 1 It seems, likewise, that synchronically hudpas is the main passive and nidpas is secondary to it. Hence, it is instructive to trace formation of the dps verbs to 1. At present, both the huphal and the niphal of dps serve as unrestricted alternatives for the past and present (participle), but for the future the huphal alone is common (niphal is rare). -
“Viewing Mendelssohn, Viewing Elijah”
APRIL 29-MAY 1, 2009 “Viewing Mendelssohn, Viewing Elijah” assimilation, interpretation and culture Ariella Amar a rreses eearcharch cconferenceonference atat ArizonaArizona StateState UniversityUniversity Hebrew University of Jerusalem Julius Reder Carlson University of California, Los Angeles David Conway University College London Sinéad Dempsey-Garratt University of Manchester, England Colin Eatock University of Toronto, Canada Todd Endelman University of Michigan Deborah Hertz University of California, San Diego Luke Howard Brigham Young University sponsored by Daniel Langton University of Manchester, England JEWISH STUDIES an academic unit of the College of Liberal Arts and Sciences Jonathan D. Lawrence Canisius College Angela Mace FACULTY OF RELIGIOUS STUDIES Duke University IN THE SCHOOL OF HISTORICAL, PHILOSOPHICAL AND RELIGIOUS STUDIES Sara Malena Wells College an academic unit of the College of Liberal Arts and Sciences Michael Ochs Ochs Editorial SCHOOL OF MUSIC an academic unit of the Herberger College of the Arts Marcus Rathey Yale University Jeffrey Sposato University of Houston http://jewishstudies.asu.edu/elijah Michael P. Steinberg Brown University R. Larry Todd Duke University Donald Wallace United States Naval Academy Barry Wiener Graduate Center, City University of New York Viewing Mendelssohn, Viewing Elijah: assimilation, interpretation and culture a research conference at Arizona State University / April 29 – May 1, 2009 Conference Synopsis From child prodigy to the most celebrated composer of his time: Felix Mendelssohn