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The Relationship Between Targum Song of Songs and Midrash Rabbah Song of Songs
THE RELATIONSHIP BETWEEN TARGUM SONG OF SONGS AND MIDRASH RABBAH SONG OF SONGS Volume I of II A thesis submitted to The University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2010 PENELOPE ROBIN JUNKERMANN SCHOOL OF ARTS, HISTORIES, AND CULTURES TABLE OF CONTENTS VOLUME ONE TITLE PAGE ............................................................................................................ 1 TABLE OF CONTENTS ............................................................................................. 2 ABSTRACT .............................................................................................................. 6 DECLARATION ........................................................................................................ 7 COPYRIGHT STATEMENT ....................................................................................... 8 ACKNOWLEDGMENTS AND DEDICATION ............................................................... 9 CHAPTER ONE : INTRODUCTION ........................................................................... 11 1.1 The Research Question: Targum Song and Song Rabbah ......................... 11 1.2 The Traditional View of the Relationship of Targum and Midrash ........... 11 1.2.1 Targum Depends on Midrash .............................................................. 11 1.2.2 Reasons for Postulating Dependency .................................................. 14 1.2.2.1 Ambivalence of Rabbinic Sources Towards Bible Translation .... 14 1.2.2.2 The Traditional -
Nomos and Narrative Before Nomos and Narrative
Nomos and Narrative Before Nomos and Narrative Steven D. Fraade* I imagine that when Robert Cover's Nomos and Narrative essay' first reached the editors of the Harvard Law Review, their befuddlement derived not so much from Cover's framing of his review of the 1982 Supreme Court term with a philosophically opaque discussion of the interdependence of law and narrative, but from the illustrations that he drew from biblical and rabbinic texts of ancient and medieval times. For Cover, both intellectually and as a matter of personal commitment, these ancient texts evoke a "nomian world," rooted more in communally shared stories of legal origins and utopian ends than in the brutalities of institutional enforcement, one from which modem legal theory and practice have much to learn and to emulate. Since my own head is buried most often in such ancient texts, rather than in modem courts, I thought it appropriate to reflect, by way of offering more such texts for our consideration, on the long-standing preoccupation with the intersection and interdependency of the discursive modes of law and narrative in Hebrew biblical and rabbinic literature, without, I hope, romanticizing them. Indeed, I wish to demonstrate that what we might think of as a particularly modem tendency to separate law from narrative, has itself an ancient history, and to show how that tendency, while recurrent, was as recurrently resisted from within Jewish tradition. In particular, at those cultural turning points in which laws are extracted or codified from previous narrative settings, I hope to show that they are also renarrativized (or remythologized) so as to address, both ideologically and rhetorically, changed socio-historical settings.2 I will do so through admittedly * Steven D. -
Richard Hidary
RICH A R D H I D A R Y CURRICULUM VITAE POSITIONS AND FELLOWSHIPS 2018-2019 Wexner Heritage Program Atlanta, GA Faculty 2018-2019 University of Pennsylvania Philadelphia, PA Katz Family Fellow, Katz Center for Advanced Judaic Studies 2016-2017 Harvard University Cambridge, MA Starr Fellow, Center for Jewish Studies 2013-2016 Congregation Shearith Israel New York, NY Distinguished Rabbinic Fellow 2011-2014 The Tikvah Center at NYU New York, NY Affiliate Scholar 2007-2010 Cardozo Law School New York, NY Graduate Fellow in Jewish Law and Interdisciplinary Studies 2000-2004 New York University New York, NY ◼ McCracken Fellowship TEACHING Yeshiva University New York, NY 2014-present Associate Professor of Judaic Studies 2008-2014 Assistant Professor of Judaic Studies Courses in Bible Talmud and Midrash Second Temple Jewish History and Dead Sea Scrolls Jewish Ethics 2002-13, 2016-19 Sephardic Synagogue Brooklyn, NY Educational Director/Rabbi 2003-2008 Brooklyn College Brooklyn, NY PHONE (718) 986 - 4664 • E - M A I L [email protected] 457 QUENTIN RD. • BROOKLYN , N Y 1 1223 Adjunct Lecturer, Judaic Studies Contemporary Issues in Jewish Law ◼ Maimonides: Philosopher, Legalist, Physician ◼ Introduction to Talmud; Introduction to Midrash ◼ Deuteronomy; Psalms; Job and the Problem of Evil 2002–2006 New York University New York, NY Instructor & Teaching Assistant ◼ Ancient Israel; Muslim Spain ◼ The Historical Jesus; Early Christianity ◼ Jewish Ethics EDUCATION 2000–2007 New York University New York, NY ◼ Doctorate in Hebrew & Judaic Studies 1999-2000 -
The Prophet Jeremiah in the Talmud and Midrash Chronology
Sun 4 Nov 2007 Dr Maurice M. Mizrahi Congregation Adat Reyim Joint series on Jeremiah with Beth El Hebrew Congregation The Prophet Jeremiah in the Talmud and Midrash Chronology 640-609 BCE: Josiah [Yoshiyahu], King of Judah. Marched against Pharaoh Necho and was killed at Megiddo. Strong religious reforms, restoration of Jewish practices, Temple-centered. 626-585 BCE: Jeremiah’s [Yirmiahu] 41 years of prophecy. Torn between love of Jews and love of Judaism. 609 BCE: Jehoahaz, son of Josiah, King of Judah. 3-month reign, died in exile in Egypt. 609-598 BCE: Jehoiakim, son of Josiah, King of Judah. Died during siege of Jerusalem. Burned scroll of Lamentations. Return of idolatry and corruption. 598 BCE: Jeconiah [Jehoiachin], son of Jehoiakim, King of Judah. Was 18, reigned 3 months, exiled to Babylon. 598-587 BCE: Zedekiah [Tzidkiyahu], son of Josiah, last king of Judah . Was 21 when began reign, exiled to Babylon. 589-586 BCE: Siege and sack of Jerusalem, destruction of Temple and exile to Babylon ========================== Authorship Jeremiah wrote the books of Jeremiah, Kings, and Lamentations (Talmud) Moses received the Torah from God and wrote the Book of Job, Joshua wrote his book and the last eight verses of Deuteronomy (that is, the account of the death of Moses); Samuel wrote his book, Judges and Ruth; David wrote the Psalms; Jeremiah wrote his book, the Book of Kings and Lamentations; Hezekiah and his council wrote Isaiah, Proverbs, Song of Songs, and Ecclesiastes; the men of the Great Assembly wrote Ezekiel, the Twelve Prophets, Daniel, and the Scroll of Esther; Ezra wrote his book and the genealogy of Chronicles down to himself. -
Hebrew Names and Name Authority in Library Catalogs by Daniel D
Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed. -
Medieval Manuscript Volumes in the Thomas Fisher Rare Book Library (Listed by Date of Creation up to Around 1500) Call Number Au
Medieval Manuscript Volumes in the Thomas Fisher Rare Book Library (listed by date of creation up to around 1500) Call number Author & Title Place and date of Accession year creation friedberg Sefer Halakhot pesuḳot Babylonia, 10 th century 1996 MSS 3-002 friedberg Ḥamishah ḥumshe Torah 900-1188 1998 MSS 9-005 Vol. 1, Oriental; vol. 2, Spanish. friedberg Kinot . Selections. 970-1070 1996 MSS 9-003 friedberg Mishnah c. 1000 1996 MSS 9-001 friedberg Talmud masekhet Shabbat Byzantium? c. 1000 1996 MSS 9-002 MSS 01244 Greek Gospels Constantinople? c. 1050 1901 (Codex Torontonensis) MSS 05316 Greek Gospel lectionary Constantinople? c. 1050 2011 friedberg Siddur Askenaz, Late 12 th 1996 MSS 3-015 century MSS 05314 Homeliae de tempore, de France? 1150-1200? 2005 sanctis, et de communi sanctorum MSS 05321 Hugh of Fouilloy. France? c. 1153 2011 De claustro animae MSS 03369 Hugh of StVictor Spain, c. 1175 2015 In Salomonis Ecclesiasten homiliæ MSS 04239 Cistercian Gospel Lectionary Spain, c. 1185 2012 friedberg Perush Neviʼim u-Khetuvim Ashkenaz, 13 th century 1996 MSS 5-006 friedberg Zidkiyahu figlio di Abraham, Italy, 13 th century 1996 MSS 5-012 ha-Rofè. Shibole ha-leḳeṭ friedberg David Kimhi. Spain or N. Africa, 13th 1996 MSS 5-010 Sefer ha-Shorashim century friedberg Ketuvim Spain, 13th century 1996 MSS 5-004 friedberg Beʼur ḳadmon le-Sefer ha- 13th century 1996 MSS 3-017 Riḳmah MSS 04404 William de Wycumbe. Llantony Secunda?, c. 1966 Vita venerabilis Roberti Herefordensis 1200 MSS 04008 Liber quatuor evangelistarum Avignon? c. 1220 1901 MSS 04240 Biblia Latina England, c. -
The Contribution of Spanish Jewryto the World of Jewishlaw*
THE CONTRIBUTION OF SPANISH JEWRYTO THE WORLD OF JEWISHLAW* Menachem Elon Spanish Jewry's contribution to post-Talmudie halakhic literature may be explored in part in The Digest of the Responsa Literature of Spain and North Africa, a seven-volume compilation containing references to more ? than 10,000 Responsa answers to questions posed to the authorities of the day. Another source of law stemming from Spanish Jewrymay befound in the community legislation (Takanot HaKahal) enacted in all areas of civil, public-administrative, and criminal law. Among themajor questions con sider edhere are whether a majority decision binds a dissenting minority, the nature of a majority, and the appropriate procedures for governance. These earlier principles of Jewish public law have since found expression in decisions of the Supreme Court of the State of Israel. *This essay is based on the author's presentation to the Biennial Meeting of the Board of Trustees of the Memorial Foundation for Jewish Culture, Madrid, June 27, 1992. JewishPolitical Studies Review 5:3-4 (Fall 1993) 35 This content downloaded by the authorized user from 192.168.82.205 on Tue, 27 Nov 2012 04:27:45 AM All use subject to JSTOR Terms and Conditions 36 Menachem Elon The Contribution of Spanish Jewry to theWorld of Jewish Law The full significance of Spanish Jewry's powerful contribu tion to post-Talmudic halakhic literature demands a penetrating study. To appreciate the importance of Spanish Jewry's contri bution to the halakhic world, one need only mention, in chrono logical order, various halakhic authorities, most who lived in Spain throughout their lives, some who emigrated to, and some who immigrated from, Spain. -
Sources of Authority
Sources of Authority Torah: ("teaching" or "instruction") = The Pentateuch or "Five Books" (of Moses). The collection of these text may have begun as early as 1020 BCE, but it was not completed until around 400 BCE. Contains-- Bereshit ("in the beginning") = Genesis: The genealogy (family tree) of mankind from Adam via Noah and his descendants after the Flood; God's covenant with Abraham to bring the people out of Egypt and give them the land of Canaan. Shemot ("names") = Exodus: The period of bondage in Egypt and the Exodus ("coming out"); the giving of the Torah ("instruction") including the Decalogue or Ten Commandments given to Moses. Vayiqra' ("and he called") = Leviticus: Called "the Torah of the Priests" (Levite = Priest) this book includes the laws of worship, sacrifice, ritual purity ("kosher"), sexual relations, and of festivals and times sacred to the Jews. Bemidbar ("in the wilderness") = Numbers: The history of the wanderings in the desert after the flight from Egypt; some legal and ritual regulations. Devarim ("words") = Deuteronomy: Contains speeches attributed to Moses shortly before his death which summarize the history of Israel and give ethical teachings. The emphasis is on the concentration of worship in one place, the Temple in Jerusalem. Tanach: The Old Testament containing the five books of Torah and: Nevi’im = The Prophets: Contains materials relating to the entry into Canaan (i.e. relating to events as early as c. 1200 BCE). The collection of the texts of the Nevi'im was not completed until around 200 BCE. Contains -
The Formation of the Talmud
Ari Bergmann The Formation of the Talmud Scholarship and Politics in Yitzhak Isaac Halevy’s Dorot Harishonim ISBN 978-3-11-070945-2 e-ISBN (PDF) 978-3-11-070983-4 e-ISBN (EPUB) 978-3-11-070996-4 ISSN 2199-6962 DOI https://doi.org/10.1515/9783110709834 This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2020950085 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2021 Ari Bergmann, published by Walter de Gruyter GmbH, Berlin/Boston. The book is published open access at www.degruyter.com. Cover image: Portrait of Isaac HaLevy, https://en.wikipedia.org/wiki/File:Isaac_halevi_portrait. png, „Isaac halevi portrait“, edited, https://creativecommons.org/publicdomain/zero/1.0/ legalcode. Typesetting: Integra Software Services Pvt. Ltd. Printing and binding: CPI books GmbH, Leck www.degruyter.com Chapter 1 Y.I. Halevy: The Traditionalist in a Time of Change 1.1 Introduction Yitzhak Isaac Halevy’s life exemplifies the multifaceted experiences and challenges of eastern and central European Orthodoxy and traditionalism in the nineteenth century.1 Born into a prominent traditional rabbinic family, Halevy took up the family’s mantle to become a noted rabbinic scholar and author early in life. -
Yeshivat Har Etzion Israel Koschitzky Virtual Beit Midrash (Vbm) *********************************************************
YESHIVAT HAR ETZION ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM) ********************************************************* Fundamental Issues in the Study of Tanakh By Rav Amnon Bazak Shiur #10a: Peshat and Midrash Halakha a. Introduction Having established, in previous shiurim, that the biblical commentators saw fit to draw a distinction between the peshat (plain meaning) of the text and midrashim, we will now go on to examine a more complicated issue: the relationship between peshat and midrash Halakha,1 which is to say between the simple reading of the text and the readings of classical works which mine the Biblical verses for their practical halakhic significance.2 This complexity arises from the fact that the way in which we interpret "halakhic" verses would appear to have practical, normative significance. The instances of discrepancies between the peshat and midrash halakha can be divided into two groups. a. The more common scenario is where the midrash derives a certain law which is not necessarily suggested by the plain meaning of the text. In such instances, we might well ask whether we may also interpret the verse in accordance with peshat – in a way that does not match the midrash halakha. b. There are instances where the halakhic instruction indicated by the text is not merely different from the one established in accordance with the midrash halakha, but actually contradicts it. Here the question of the legitimacy of exegesis in accordance with peshat becomes more acute, and also gives rise to a different question: if indeed we may understand the verse on the basis of peshat even in these cases, as some of the greatest commentators indeed did, then why does the discrepancy between peshat and midrash halakha exist, and how are we to relate to this phenomenon? 1 Midrash Halakha refers to the Talmudic works which explains the Biblical verses for their practical halakhic import. -
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Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Ari Bergmann All rights reserved ABSTRACT Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann This dissertation is dedicated to a detailed analysis and comparison of the theories on the process of the formation of the Babylonian Talmud by Yitzhak Isaac Halevy and David Weiss Halivni. These two scholars exhibited a similar mastery of the talmudic corpus and were able to combine the roles of historian and literary critic to provide a full construct of the formation of the Bavli with supporting internal evidence to support their claims. However, their historical construct and findings are diametrically opposed. Yitzhak Isaac Halevy presented a comprehensive theory of the process of the formation of the Talmud in his magnum opus Dorot Harishonim. The scope of his work was unprecedented and his construct on the formation of the Talmud encompassed the entire process of the formation of the Bavli, from the Amoraim in the 4th century to the end of the saboraic era (which he argued closed in the end of the 6th century). Halevy was the ultimate guardian of tradition and argued that the process of the formation of the Bavli took place entirely within the amoraic academy by a highly structured and coordinated process and was sealed by an international rabbinical assembly. While Halevy was primarily a historian, David Weiss Halivni is primarily a talmudist and commentator on the Talmud itself. -
Genesis Rabbah
Durham E-Theses The Role and Status of the Biblical Matriarchs in Genesis Rabbah WOOLSTENHULME, KATIE,JAYNE How to cite: WOOLSTENHULME, KATIE,JAYNE (2017) The Role and Status of the Biblical Matriarchs in Genesis Rabbah, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/12197/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 The Role and Status of the Biblical Matriarchs in Genesis Rabbah by Katie Jayne Woolstenhulme Submitted for the Degree of Doctor of Philosophy The Department of Theology and Religion Durham University 2017 The Role and Status of the Biblical Matriarchs in Genesis Rabbah Katie Jayne Woolstenhulme Abstract This thesis explores the role and status of the biblical matriarchs in Genesis Rabbah, the fifth century CE rabbinic commentary on Genesis. Whilst scholarship on the role of women in the Bible and rabbinic Judaism has greatly increased, the authoritative .have been neglected (האימהות) "group of women known as "the matriarchs The Introduction outlines the research context of this work; the thesis then proceeds in three parts.