395 Aaron Ben Eliya 15 R. Aaron Ha-Levi 363 Abendana, Jacob 22
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
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. -
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. -
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. -
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. -
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. -
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 -
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. -
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. -
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. -
Download File
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. -
COLLECTED TRADITIONS and SCATTERED SECRETS Eclecticism and Esotericism in the Works of the 14Th Century Ashkenazi Kabbalist Menahem Ziyyoni of Cologne
Nordisk Judaistik • Scandinavian Jewish Studies Vol. 20, No. 1-2, 1999,19-44 COLLECTED TRADITIONS AND SCATTERED SECRETS Eclecticism and Esotericism in the Works of the 14th Century Ashkenazi Kabbalist Menahem Ziyyoni of Cologne HEIDI LAURA Copenhagen -c6- There are many examples of authors of mystical works who consciously chose to retreat to the role of copyists and collectors of already existing traditions. The emphasis in Kabbalistic works is on recording mystical traditions, while personal reports of mystical experiences or clearly individual expositions of mystical themes are rarely found in the large corpus of kabbalistic works. Jewish mysticism clearly favors tradition over originality. Even highly creative and innovative works such as the Zohar, the late 13th century classical work of the early Kabbalah, pose as ancient tradition untouched by medieval hands; the choice of a pseudepigraphic form for this work demonstrates how impor- tant it was for its authors to emphasize the traditional character of their work and to disguise themselves and their mystical efforts.1 The many kabbalistic works that were composed as anthologies or "mosaics" of tradition avoid such radical means of disguisement as pseudepigraphy, but still seem to present us with a remarkable void where we would expect to find an author. Exactly for this reason they have remained rather neglected in research: they seem secondary to the works they drew on, lacking in originality and individual force. We are very much trapped in our modern valuation of individuality and innovation. This article attempts to illuminate the special place of mosaic works and collectanea in kabbalistic literature and its specific character, using the works of an unjustly neglected 4th century kabbalist as a focus.