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Judeo-Arabic: Cultural Symbiosis of the Jews in the Islamicate Context
INSANIYAT Journal of Islam and Humanities, Vol. 1(1), November 2016 Judeo-Arabic: Cultural Symbiosis of the Jews in the Islamicate Context Leonard C. Epafras Indonesian Consortium for Religious Studies (ICRS), Gajah Mada University Yogyakarta, Indonesia email: [email protected] Abstract The present article studies the Jewish-Muslim intimacy through the Jewish language as a cultural space in the period of the medieval Islam. The Judeo-Arabic, as the technical terms of the Jewish language in this period and in the subsequent eras, was one of the many venues through which people negotiated the Jewish identity in the non-Jewish environments. This negotiation was the outcome of intensive meeting between the Arabs’ culture and the Jewish-specific heritages since pre-Islamic era to the period of the medieval Islam in dialectical and contested way. The Arabic language in the Hebrew script was an example of this process. In this article, the author traces back the earlier encounter between the Jews and the Arabs in the proto-Judeo-Arabic, al-yahūdīyyah, which includs the Muslim narrative of both the Prophet Muḥammad and the Jews. Next, this paper studies a later period of the Judeo-Arabic development as a Jewish specific language. The author argues that the Judeo-Arabic demonstrates a cultural symbiosis and a frontier of interaction between the Jews and the Muslims marked by the way Muslims and Jews accommodated and contested to each other. Keywords: Judeo-Arabic, Jewish-Muslim interaction, and ‘Islamicate’ context A. Introduction: Jews and Early Muslims spacefor them to engage with the dominant Close Encounter culture, but at the same time demarcating their cultural interest. -
The Decline of the Generations (Haazinu)
21 Sep 2020 – 3 Tishri 5781 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Haazinu The Decline of the Generations Introduction In this week’s Torah portion, Haazinu, Moses tells the Israelites to remember their people’s past: זְכֹר֙יְמֹ֣ות םעֹולָָ֔ ב ִּ֖ ינּו נ֣ שְ ֹותּדֹור־וָד֑ ֹור שְאַַ֤ ל אָב ֙יך֙ וְ יַגֵָ֔דְ ךזְקֵנ ִּ֖יך וְ יֹֹ֥אמְ רּו לְָָֽך Remember the days of old. Consider the years of generation after generation. Ask your father and he will inform you; your elders, and they will tell you. [Deut. 32:7] He then warns them that prosperity (growing “fat, thick and rotund”) and contact with idolaters will cause them to fall away from their faith, so they should keep alive their connection with their past. Yeridat HaDorot Strong rabbinic doctrine: Yeridat HaDorot – the decline of the generations. Successive generations are further and further away from the revelation at Sinai, and so their spirituality and ability to understand the Torah weakens steadily. Also, errors of transmission may have been introduced, especially considering a lot of the Law was oral: מש הק בֵלּתֹורָ ה מ סינַי, ּומְ סָרָ ּהל יהֹושֻׁעַ , ו יהֹושֻׁעַ ל זְקֵנים, ּוזְקֵנים ל נְב יאים, ּונְב יא ים מְ סָ רּוהָ ילְאַנְשֵ נכְ ס ת הַגְדֹולָה Moses received the Torah from Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. [Avot 1:1] The Mishnah mourns the Sages of ages past and the fact that they will never be replaced: When Rabbi Meir died, the composers of parables ceased. -
Of Selected Amoraim/Saboraim
INDEX OF SELECTED AMORAIM/SABORAIM Abuha de-Shmuel n. 190, 95–97, 66, 95–97 and activity in Nehardea 4 n. 6 n. 269 R. Adda b. Ahava I chronological location 37–43 chronological location 112 confused with “the Nehardean pupil of Rav 112 say” 42–43 R. Adda b. Ahava (Abba) II confused with Amemar bar Mar chronological location 112 n. 69 Yanuka 41 pupil of Rava 112 n. 69 confused with R. Yemar 41 R. Adda b. Minyumi died during R. Ashi’s lifetime 40–41 chronological location 148 n. 115 geographical location 44–45 subject to the authority of halakhic rulings in actual Rabina 148 n. 115 cases 55–66 R. Aha b. Jacob halakhic rulings issued in Nehardea and the exilarch 135 67–82 chronological location 133–136 halakhic rulings issued in Sura, does not interact with second and Mahoza or Pumbedita 55–56 third generation amoraim 134 interpretation of tannaitic present in R. Huna’s pirka 136–138 sources 84–91, 93–94 and n. 256 quotes halakhic tradition in the legal methodology compared name of third generation with Nehardean amoraim 84 amoraim 133–134 (Samuel, R. Sheshet, subordinates to R. Nahman 133 R. Nahman), 92–93 and n. 252 and n. 26 (R. Zebid of Nehardea), 176 superior to R. Aha son of (R. Zebid of Nehardea), 193 R. Ika 135–136 (R. Dimi of Nehardea) superior to R. Elazar of Hagrunya literary contribution compared with and R. Aha b. Tahlifa 136 sages from his generation 84–85, superior to R. Papa/Papi 135 93–94 n. -
The Babylonian Talmud
The Babylonian Talmud translated by MICHAEL L. RODKINSON Book 10 (Vols. I and II) [1918] The History of the Talmud Volume I. Volume II. Volume I: History of the Talmud Title Page Preface Contents of Volume I. Introduction Chapter I: Origin of the Talmud Chapter II: Development of the Talmud in the First Century Chapter III: Persecution of the Talmud from the destruction of the Temple to the Third Century Chapter IV: Development of the Talmud in the Third Century Chapter V: The Two Talmuds Chapter IV: The Sixth Century: Persian and Byzantine Persecution of the Talmud Chapter VII: The Eight Century: the Persecution of the Talmud by the Karaites Chapter VIII: Islam and Its Influence on the Talmud Chapter IX: The Period of Greatest Diffusion of Talmudic Study Chapter X: The Spanish Writers on the Talmud Chapter XI: Talmudic Scholars of Germany and Northern France Chapter XII: The Doctors of France; Authors of the Tosphoth Chapter XIII: Religious Disputes of All Periods Chapter XIV: The Talmud in the Sixteenth and Seventeenth Centuries Chapter XV. Polemics with Muslims and Frankists Chapter XVI: Persecution during the Seventeenth Century Chapter XVII: Attacks on the Talmud in the Nineteenth Century Chapter XVIII. The Affair of Rohling-Bloch Chapter XIX: Exilarchs, Talmud at the Stake and Its Development at the Present Time Appendix A. Appendix B Volume II: Historical and Literary Introduction to the New Edition of the Talmud Contents of Volume II Part I: Chapter I: The Combination of the Gemara, The Sophrim and the Eshcalath Chapter II: The Generations of the Tanaim Chapter III: The Amoraim or Expounders of the Mishna Chapter IV: The Classification of Halakha and Hagada in the Contents of the Gemara. -
Parshat Mishpatim 5773
Written by: David Prins Editor: David Michaels Parshat Emor 5777 as much as from what their Rabbi said. They too did not speak respectfully to each other, especially when they had differing political views among themselves. We see from here the Rabbi Akiva’s students- We are in the period of the Omer between Pesach and Shavuot, and awesome responsibility of a Rebbe. We also see what eventuates when people supposedly on the command to count the Omer is in this week’s Parasha. Rabbi Akiva had 12,000 pairs of the same side deflect their energy away from the enemy and towards their own internal students. They all died in the Omer period because they did not treat each other with respect dissensions. This is the causeless hatred which has always caused Israel to miss its chance for (Yevamot 62b). Rabbi Nachman adds that the physical cause of their death was askera, which redemption. Rashi defines as a plague of diphtheria. In his Peninei Halakha, Rav Eliezer Melamed, Rosh Yeshivat Har Bracha, suggests an alternative Rav Sherira Gaon wrote in his Iggeret that they died as a result of shemada, which would suggest explanation that aligns with Rashi’s explanation of askera. Some of Rabbi Akiva’s students joined that their deaths had to do with the use of force and Roman persecution. Etz Yosef comments the Bar Kochba rebellion while others continued in their studies. The two camps behaved on Bereishit Rabba 61:3 that they died in the battle of Betar. The Etz Yosef comments similarly on contemptuously toward each other. -
A Short History of the Jewish Fixed Calendar: the Origin of the Molad
133 A Short History of the Jewish Fixed Calendar: The Origin of the Molad By: J. JEAN AJDLER I. Introduction. It was always believed that the transition from the observation to the fixed calendar was clear-cut, with the fixed calendar immediately adopting its definitive form in 358/359, at the date of the inception. Indeed according to a tradition1 quoted in the name of R’ Hai Gaon,2 the present Jewish calendar was introduced by the patriarch Hillel II in the Jewish Year 4119 AM (anno mundi, from creation), 358/359 CE. The only discordant element with regard to this theory that the calen- dar adopted immediately its definitive form, was the fact that we find al- ready in the Talmud that the postponement of Rosh Hashanah from Sun- day was a later enactment.3 Only some rare rabbinic authorities already recognized the later character of this postponement. Indeed a passage of the epistle of R’ Sherira Gaon implying that Rosh Hashanah of the year 505 C.E. was still on Sunday was generally consid- ered as the result of a copyist mistake.4 It is only in the first decade of the twentieth century that new evidence appeared after the discovery of new documents in the Cairo Geniza. 1 Sefer ha-Ibbur by R’ Abraham bar Hiyyạ edited by Filipowski, London 1851, p. 97 quotes a responsum of R. Hai Gaon dated from 4752 AM = 992 C.E. report- ing this tradition. 2 R. Hai Gaon (939-1038) was the last and the most prolific Gaon. He belonged to the Yeshiva of Pumbedita. -
Guarding Oral Transmission: Within and Between Cultures
Oral Tradition, 25/1 (2010): 41-56 Guarding Oral Transmission: Within and Between Cultures Talya Fishman Like their rabbinic Jewish predecessors and contemporaries, early Muslims distinguished between teachings made known through revelation and those articulated by human tradents. Efforts were made throughout the seventh century—and, in some locations, well into the ninth— to insure that the epistemological distinctness of these two culturally authoritative corpora would be reflected and affirmed in discrete modes of transmission. Thus, while the revealed Qur’an was transmitted in written compilations from the time of Uthman, the third caliph (d. 656), the inscription of ḥadīth, reports of the sayings and activities of the Prophet Muhammad and his companions, was vehemently opposed—even after writing had become commonplace. The zeal with which Muslim scholars guarded oral transmission, and the ingenious strategies they deployed in order to preserve this practice, attracted the attention of several contemporary researchers, and prompted one of them, Michael Cook, to search for the origins of this cultural impulse. After reviewing an array of possible causes that might explain early Muslim zeal to insure that aḥadīth were relayed solely through oral transmission,1 Cook argued for “the Jewish origin of the Muslim hostility to the writing of tradition” (1997:442).2 The Arabic evidence he cites consists of warnings to Muslims that ḥadīth inscription would lead them to commit the theological error of which contemporaneous Jews were guilty (501-03): once they inscribed their Mathnā, that is, Mishna, Jews came to regard this repository of human teachings as a source of authority equal to that of revealed Scripture (Ibn Sacd 1904-40:v, 140; iii, 1).3 As Jewish evidence for his claim, Cook cites sayings by Palestinian rabbis of late antiquity and by writers of the geonic era, which asserted that extra-revelationary teachings are only to be relayed through oral transmission (1997:498-518). -
Texts and Traditions
Texts and Traditions A Source Reader for the Study of Second Temple and Rabbinic Judaism COMPILED, EDITED, AND INTRODUCED BY Lawrence H. Schiffinan KTAV PUBLISHING HOUSE, INC. 1998 518 Texts and Traditions Chapter 10: Mishnah: The New Scripture 519 tory only those observances which are in the written word, but need not ancient customs. For customs are unwritten laws, the decisions approved observe those which are derived from the tradition of our forefathers. by ~en of old, not inscribed on monuments nor on leaves of paper which the moth destroys, but on the souls of those who are partners in 10.2.2 Philo, The Special Laws IV, 143-150: 40 the. same c~tizenship. For children ought to inherit from their parents, Written and Unwritten Law besides their property, ancestral customs which they were reared in and Philo discusses both the immortality of the written law} and the obligation have lived with even from the cradle, and not despise them because they of observing the customs, the unwritten law. Although the Greek world had a h~ve been handed down without written record. Praise cannot be duly concept of unwritten law, Philo's view is clearly informed by Jewish tradition given to one who obeys the written laws, since he acts under the admoni and by the Pharisaic concept of tradition. tion of restraint ~nd the fear of punishment. But he who faithfully observes the unwritten deserves commendation, since the virtue which he ~ displays is freely willed. Another most admirable injunction is that nothing should be added or 10.2.3 Mark 7: The Pharisees and Purity taken away,41 but all the laws originally ordained should be kept unaltered just as. -
3161521382 Lp.Pdf
Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Peter Schäfer (Princeton, NJ) Annette Y. Reed (Philadelphia, PA) Seth Schwartz (New York, NY) Azzan Yadin (New Brunswick, NJ) 150 Geoffrey Herman A Prince without a Kingdom The Exilarch in the Sasanian Era Mohr Siebeck Geoffrey Herman, born 1967; 2006 PhD at Hebrew University in Jerusalem; taught at the Jewish Theological Seminary of America in New York, and at Cornell University; Postdocs at Harvard University and at the University of Geneva; fellow at Research Con- sortium “Dynamics in the History of Religions” at Ruhr University, Bochum; currently lectures in ancient Jewish history at the Hebrew University in Jerusalem. e-ISBN PDF 978-3-16-152138-6 ISBN 978-3-16-150606-2 ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbiblio- graphie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2012 by Mohr Siebeck, Tübingen, Germany. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Gulde-Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. זכרון עולם אמי מורתי חוה בת משה ומרים (לבית גריצרשטיין) Preface and Acknowledgments This is a book about the Sasanian Exilarchate. Through a re-examination of the primary sources and scholarship, as well as the integration of comparative sources from Iranian studies and Persian Christianity, it seeks to understand and explain the enigmatic Exilarchate that features in the Babylonian and Palestinian Talmuds. -
Menorah Review VCU University Archives
Virginia Commonwealth University VCU Scholars Compass Menorah Review VCU University Archives 2000 Menorah Review (No. 50, Fall, 2000) Follow this and additional works at: https://scholarscompass.vcu.edu/menorah Part of the History of Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons © The Author(s) Recommended Citation https://scholarscompass.vcu.edu/menorah/49 This Full Issue is brought to you for free and open access by the VCU University Archives at VCU Scholars Compass. It has been accepted for inclusion in Menorah Review by an authorized administrator of VCU Scholars Compass. For more information, please contact [email protected]. NUMBER 50 • CENTER FOR JUDAIC STUDIES OF VIRGINIA COMMONWEALTH UNIVERSITY • FALL 2000 For the Enrichment of Jewish Thought firsttime with the most controversial play he tunity to celebrate their achievement with a The Merchant of Venice ever wrote. production of The Merchant of Venice. and Skylock's "Christian It is possible, although unverified, that WernerKrauss, a Nazi himself, plays Shylock Problem" the one Jew who we know was living in as something revoltingly alien, greasy, dirty, Williamsburg at the time also was in atten repulsive--<:rawling across the stage. dance that night. He was a Sephardic Jew Now it is June 1999 at the Shakespeare 2000 Brown Lecture whose family came from Portugal during the Theater in Washington. Hal Holbrook plays Inquisition. John de Sequeyra was born in Skylock as a tall, straight-backed, proud London in 1716, came to Williamsburg when man who speaks with authority and dignity. The following article is excerpted from the he was 29 and died there at the ripe age of 79. -
Torah, Temple, Land
Texts and Studies in Ancient Judaism Edited by Maren Niehoff (Jerusalem) Annette Y. Reed (New York, NY) Seth Schwartz (New York, NY) Moulie Vidas (Princeton, NJ) 184 Torah, Temple, Land Constructions of Judaism in Antiquity Edited by Markus Witte, Jens Schröter, and Verena M. Lepper Mohr Siebeck Markus Witte, born 1964; Dr. theol.; Professor of Exegesis and Literary History of the Old Testament at the Faculty of Theology, Humboldt University Berlin. Jens Schröter, born 1961; Dr. theol.; Professor of Exegesis and Theology of the New Testament and Ancient Christian Apocrypha at the Faculty of Theology, Humboldt Uni- versity Berlin. Verena M. Lepper, born 1973; Dr. phil.; Curator of the Egyptian and Oriental Papyrus Collection, Egyptian Museum and Papyrus Collection, National Museums, Berlin, SPK & Honorary Professor at Humboldt University Berlin. ISBN 978-3-16-159853-1 / eISBN 978-3-16-159854-8 DOI 10.1628/978-3-16-159854-8 ISSN 0721-8753 / eISSN 2568-9525 (Texts and Studies in Ancient Judaism) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at http://dnb.dnb.de. © 2021 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This work is licensed under the license „Attribution-NonCommercial-NoDerivatives 4.0 Inter- national“ (CC BY-NC-ND 4.0). A complete Version of the license text can be found at: https:// creativecommons.org/licenses/by-nc-nd/4.0/.“ Any use not covered by the above license is prohibited and illegal without the permission of the publisher. The book was printed on non-aging paper by Gulde-Druck in Tübingen, and bound by Spinner in Ottersweier. -
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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.