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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. -
12 Torah Pesukim & Maamorei Chazal
Here are many of Judaism’s fundamental beliefs brought forth through 12 Torah Pesukim and Maamorei Chazal (teachings of the Sages) which are impor- For tant for every child to know and recite each day. Torah LevI Please check off each box when memorized. 1. TORAH TZIVAH LONU MOSHE MOROSHOH KEHILAS YAAKOV “The Torah that Moshe commanded us is the heritage of the congregation of Yaakov.” (Deuteronomy 33:4) 2. SHEMA YISROEL, AD-DO-NOI ELO-HAI-NOO, AH-DO-NOI ECHOD “Hear O Israel, G-d is our L-rd, G-d is One.” (Deuteronomy 6:4) 3. B’CHOL DOR VODOR CHAYOV ODOM LEEROS ES ATZMO KI-EELOO HOO YOTZO MEE-MITZROYIM “In every generation one must look upon himself as if he personally had gone out of Egypt .” (Pesachim 116b) 4. KOL YIS-RO-EL YEISH LO-HEM CHEI-LEK L-O-LAM HA-BOH SHE-NE- E-MAR V-AMEICH KOO-LAM TZADIKIM, L-O-LAM YIR-SHOO O-RETZ, NEIT-ZER MA-TO-AIY MA’A-SEI YO-DYE LE-HIS-PO-EIR “All Israel have a share in the World To Come, as it is stated (Isaiah 60:21): ‘And Your people are tzadikkim (righteous).’ They shall inherit the land for- ever. They are the branch of My planting, the work of My hands, in which I take pride.” (Sanhedrin 90a) 5. KEE KOROV AILECHO HADOVOR ME’OD B’FEECHO U’VIL’VOVCHO LA’ASOSO “It is within your close reach to follow the Torah in speech, feeling and deed.” (Deuteronomy. 30:14). 6. -
The Seder Olam
January 1997 Frank W. Nelte THE SEDER OLAM PART 1 GENERAL INFORMATION ABOUT THE SEDER OLAM In an attempt to support the use of the Jewish calendar, appeals have been made to the Jewish historic document known as "The Seder Olam". The Hebrew word "seder" means "order, arrangement". It is used only once in the Bible, in the plural, in Job 10:22 where it is translated as "order". The Hebrew word "olam" is used 439 times in the O.T. and translated in the KJV as "ever" 272 times, as "everlasting" 63 times, as "old" 22 times, as "evermore" 15 times, as "world" 4 times, etc.. In Gesenius' Hebrew-Chaldee Lexicon to the Old Testament "olam" is defined as: "what is hidden, specially hidden in time, long, the beginning or end of which is either uncertain or else not defined, eternity, perpetuity", etc.. Gesenius continues to point out that "olam" is used to refer to ... "the world, from the Chaldee and RABBINIC usage, like the Greek word 'aion'". So the rabbinic expression "Seder Olam" basically means "THE ORDER OF THE WORLD". There are TWO midrashic chronological works known as "Seder Olam". They are known as "Seder Olam Rabbah" ("The Great Seder Olam") and as "Seder Olam Zuta" ("The Small Seder Olam"). The Seder Olam Rabbah is the earlier one (2nd century A.D.) and the one on which the later Seder Olam Zuta (6th to 8th century A.D.) is based. One more word we need to clarify is the word "Midrash", so we know what is meant by a "midrashic work". -
The Humanity of the Talmud: Reading for Ethics in Bavli ʿavoda Zara By
The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara By Mira Beth Wasserman 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 Chana Kronfeld Professor Naomi Seidman Professor Kenneth Bamberger Spring 2014 Abstract The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara by Mira Beth Wasserman Joint Doctor of Philosophy with Graduate Theological Union, Berkeley University of California, Berkeley Professor Daniel Boyarin, chair In this dissertation, I argue that there is an ethical dimension to the Babylonian Talmud, and that literary analysis is the approach best suited to uncover it. Paying special attention to the discursive forms of the Talmud, I show how juxtapositions of narrative and legal dialectics cooperate in generating the Talmud's distinctive ethics, which I characterize as an attentiveness to the “exceptional particulars” of life. To demonstrate the features and rewards of a literary approach, I offer a sustained reading of a single tractate from the Babylonian Talmud, ʿAvoda Zara (AZ). AZ and other talmudic discussions about non-Jews offer a rich resource for considerations of ethics because they are centrally concerned with constituting social relationships and with examining aspects of human experience that exceed the domain of Jewish law. AZ investigates what distinguishes Jews from non-Jews, what Jews and non- Jews share in common, and what it means to be a human being. I read AZ as a cohesive literary work unified by the overarching project of examining the place of humanity in the cosmos. -
Chapter Fourteen Rabbinic and Other Judaisms, from 70 to Ca
Chapter Fourteen Rabbinic and Other Judaisms, from 70 to ca. 250 The war of 66-70 was as much a turning point for Judaism as it was for Christianity. In the aftermath of the war and the destruction of the Jerusalem temple Judaeans went in several religious directions. In the long run, the most significant by far was the movement toward rabbinic Judaism, on which the source-material is vast but narrow and of dubious reliability. Other than the Mishnah, Tosefta and three midrashim, almost all rabbinic sources were written no earlier than the fifth century (and many of them much later), long after the events discussed in this chapter. Our information on non-rabbinic Judaism in the centuries immediately following the destruction of the temple is scanty: here we must depend especially on archaeology, because textual traditions are almost totally lacking. This is especially regrettable when we recognize that two non-rabbinic traditions of Judaism were very widespread at the time. Through at least the fourth century the Hellenistic Diaspora and the non-rabbinic Aramaic Diaspora each seem to have included several million Judaeans. Also of interest, although they were a tiny community, are Jewish Gnostics of the late first and second centuries. The end of the Jerusalem temple meant also the end of the Sadducees, for whom the worship of Adonai had been limited to sacrifices at the temple. The great crowds of pilgrims who traditionally came to the city for the feasts of Passover, Weeks and Tabernacles were no longer to be seen, and the temple tax from the Diaspora that had previously poured into Jerusalem was now diverted to the temple of Jupiter Capitolinus in Rome. -
“Cliff Notes” 2021-2022 5781-5782
Jewish Day School “Cliff Notes” 2021-2022 5781-5782 A quick run-down with need-to-know info on: • Jewish holidays • Jewish language • Jewish terms related to prayer service SOURCES WE ACKNOWLEDGE THAT THE INFORMATION FOR THIS BOOKLET WAS TAKEN FROM: • www.interfaithfamily.com • Living a Jewish Life by Anita Diamant with Howard Cooper FOR MORE LEARNING, YOU MAY BE INTERESTED IN THE FOLLOWING RESOURCES: • www.reformjudaism.org • www.myjewishlearning.com • Jewish Literacy by Rabbi Joseph Telushkin • The Jewish Book of Why by Alfred J. Kolatch • The Jewish Home by Daniel B. Syme • Judaism for Dummies by Rabbi Ted Falcon and David Blatner Table of Contents ABOUT THE CALENDAR 5 JEWISH HOLIDAYS Rosh haShanah 6 Yom Kippur 7 Sukkot 8 Simchat Torah 9 Chanukah 10 Tu B’Shevat 11 Purim 12 Pesach (Passover) 13 Yom haShoah 14 Yom haAtzmaut 15 Shavuot 16 Tisha B’Av 17 Shabbat 18 TERMS TO KNOW A TO Z 20 About the calendar... JEWISH TIME- For over 2,000 years, Jews have juggled two calendars. According to the secular calendar, the date changes at midnight, the week begins on Sunday, and the year starts in the winter. According to the Hebrew calendar, the day begins at sunset, the week begins on Saturday night, and the new year is celebrated in the fall. The secular, or Gregorian calendar is a solar calendar, based on the fact that it takes 365.25 days for the earth to circle the sun. With only 365 days in a year, after four years an extra day is added to February and there is a leap year. -
Counterfactual Truth in Science and the Talmud
Article Gulliver and the Rabbis: Counterfactual Truth in Science and the Talmud Menachem Fisch The Cohn Institute for History and Philosophy of Science and Ideas, Tel Aviv University, Tel Aviv 6997801, Israel; [email protected] Received: 3 March 2019; Accepted: 23 March 2019; Published: 26 March 2019 Abstract: The paper presents Jonathan Swift’s Gulliver’s Travels as the first systematic attempt to claim that the normal methods of testing belief and opinion for clarity, consistence, coherence, and how they stand to the facts are powerless when applied to deep-seated normative commitments, or what Wittgenstein dubbed “framework truths.” To subject our norms to normative critique requires a measure of self-alienation that cannot be achieved merely by looking hard at or thinking hard about our world and ourselves. However, by closely examining the contrived counterfactual scenarios (or, as I have shown in former work, by exposure to the normative critique of significant others), that Swift is shown to claim, such normative framework assumptions can be challenged to great effect! The standard epistemologies of his day—Baconian empiricism and Cartesian rationalism—fiercely ridiculed in the course of Gulliver’s third voyage are cruelly dismissed as powerless to change the course of science and keep it in normative check. The transformative effect of the clever thought experiments presented in the three other voyages (of imagining London shrunk to a twelfth of its size and enlarged to giant proportions, and a more responsible and intelligent race of beings inserted above (normally sized) humans) enable Swift to obtain critical normative distance from several major assumptions about politics, religion, aesthetics, ethics, and much more, including the limits of the thought experiment itself. -
Architectural and Functional/Liturgical Development of the North-West Church in Hippos (Sussita) 148 JOLANTA MŁYNARCZYK
CENTRE D’ARCHÉOLOGIE MÉDITERRANÉENNE DE L’ACADÉMIE POLONAISE DES SCIENCES ÉTUDES et TRAVAUX XXII 2008 JOLANTA MŁYNARCZYK Architectural and Functional/Liturgical Development of the North-West Church in Hippos (Sussita) 148 JOLANTA MŁYNARCZYK In July 2007, the eighth season of excavations was completed at the so-called North- West Church at Hippos (Sussita), one of the cities of the Decapolis. The church was explored by a Polish team within the framework of an international project devoted to the unearth- ing of the remains of that Graeco-Roman and Byzantine-Umayyad period town, headed by Arthur Segal of the University of Haifa. Despite the fact that as many as four churches have so far been uncovered at Sussita,1 it is only the North-West Church (NWC) that became one of the examples discussed by A. Ovadiah in his paper listing Byzantine-peri- od churches excavated within the borders of the present-day Israel, in which architectural changes apparently refl ect some liturgical modifi cations.2 Unfortunately, A. Ovadiah’s interpretation of the NWC (published in 2005) not only was based on the reports of the early seasons of our fi eldwork (2002, 2003), but also proved to be rather superfi cial one, a fact which calls for a careful re-examination of the excavation data. Perhaps the most important fact about the NWC is that this has been one of rare in- stances attested for the region of a church that was still active as such during the Um- ayyad period. Archaeological contexts sealed by the earthquake of A.D. -
Introduction
INTRODUCTION Hanne Trautner-Kromann n this introduction I want to give the necessary background information for understanding the nine articles in this volume. II start with some comments on the Hebrew or Jewish Bible and the literature of the rabbis, based on the Bible, and then present the articles and the background information for these articles. In Jewish tradition the Bible consists of three main parts: 1. Torah – Teaching: The Five Books of Moses: Genesis (Bereshit in Hebrew), Exodus (Shemot), Leviticus (Vajikra), Numbers (Bemidbar), Deuteronomy (Devarim); 2. Nevi’im – Prophets: (The Former Prophets:) Joshua, Judges, Samuel I–II, Kings I–II; (The Latter Prophets:) Isaiah, Jeremiah, Ezek- iel; (The Twelve Small Prophets:) Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephania, Haggai, Zechariah, Malachi; 3. Khetuvim – Writings: Psalms, Proverbs, Job, The Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, Chronicles I–II1. The Hebrew Bible is often called Tanakh after these three main parts: Torah, Nevi’im and Khetuvim. The Hebrew Bible has been interpreted and reinterpreted by rab- bis and scholars up through the ages – and still is2. Already in the Bible itself there are examples of interpretation (midrash). The books of Chronicles, for example, can be seen as a kind of midrash on the 10 | From Bible to Midrash books of Samuel and Kings, repeating but also changing many tradi- tions found in these books. In talmudic times,3 dating from the 1st to the 6th century C.E.(Common Era), the rabbis developed and refined the systems of interpretation which can be found in their literature, often referred to as The Writings of the Sages. -
ACADEMIC PROGRAM 2018 ASOR ANNUAL MEETING the Denver Marriott Tech Center, Denver, Colorado
ACADEMIC PROGRAM 2018 ASOR ANNUAL MEETING The Denver Marriott Tech Center, Denver, Colorado *Please note that times and rooms are subject to change * The presenter’s name will be underlined when they are not the first author Wednesday, November 14 7:00–8:15pm Plenary Address Evergreen Ballroom Hélène Sader (American University of Beirut), “Between Looters, Private Collectors, and Warlords: Does Archaeology Stand a Chance?” 8:30–10:00pm Opening Reception Rocky Mountain Event Center Thursday, November 15 8:20–10:25am Session 1 1A. Ancient Inscriptions I Evergreen A CHAIRS: Michael Langlois (University of Strasbourg) and Anat Mendel-Geberovich (The Hebrew University of Jerusalem; Israel Antiquities Authority) PRESENTERS: 8:20 Aren Wilson-Wright (University of Zurich), “Semitic Letter Names in Group Writing: A Reevaluation of the Halaḥam-Ostracon from TT99” (20 min.) 8:45 Jean-Philippe Delorme (University of Toronto), “A Place Among the Baals/Lords? A New Reading of the Sarcophagus Inscription of Aḫirōm, King of Byblos (KAI 1:1)” (20 min.) 9:10 Andrew Burlingame (University of Chicago), “The Head and Pectoral Inscriptions of Eshmunazor’s Sarcophagus (AO 4806 = KAI 14)” (20 min.) 9:35 Shirly Ben Dor Evian (Israel Museum), “Sheshonq at Megiddo: A New Interpretation” (20 min.) 10:00 Fokelien Kootstra (Leiden University), “Analyzing Variation: Statistical Methods and Dadanitic epigraphy” (20 min.) 1B. Archaeology and Biblical Studies I Evergreen B Theme: This session explores the intersections between and among history, archaeology, and the Jewish and/or Christian Bibles and related texts. CHAIR: Jonathan Rosenbaum (Gratz College) PRESENTERS: 8:20 Erez Ben-Yosef (Tel Aviv University), “Throwing the Baby Out with the Bathwater: On a Prevailing Methodological Flaw in the Treatment of Nomads in Current Biblical Archaeology” (20 min.) 8:45 Peter Feinman (Institute of History, Archaeology, and Education), “What Happened on October 30, 1207 B.C.E. -
The Name of God the Golem Legend and the Demiurgic Role of the Alphabet 243
CHAPTER FIVE The Name of God The Golem Legend and the Demiurgic Role of the Alphabet Since Samaritanism must be viewed within the wider phenomenon of the Jewish religion, it will be pertinent to present material from Judaism proper which is corroborative to the thesis of the present work. In this Chapter, the idea about the agency of the Name of God in the creation process will be expounded; then, in the next Chapter, the various traditions about the Angel of the Lord which are relevant to this topic will be set forth. An apt introduction to the Jewish teaching about the Divine Name as the instrument of the creation is the so-called golem legend. It is not too well known that the greatest feat to which the Jewish magician aspired actually was that of duplicating God's making of man, the crown of the creation. In the Middle Ages, Jewish esotericism developed a great cycle of golem legends, according to which the able magician was believed to be successful in creating a o ?� (o?u)1. But the word as well as the concept is far older. Rabbinic sources call Adam agolem before he is given the soul: In the first hour [of the sixth day], his dust was gathered; in the second, it was kneaded into a golem; in the third, his limbs were shaped; in the fourth, a soul was irifused into him; in the fifth, he arose and stood on his feet[ ...]. (Sanh. 38b) In 1615, Zalman �evi of Aufenhausen published his reply (Jii.discher Theriak) to the animadversions of the apostate Samuel Friedrich Brenz (in his book Schlangenbalg) against the Jews. -
KS 3 Talmud Page Layout Copy
Page Chapter name Tractate name Chapter number Ein mishpat, Ner mitzvah Rashi’s commentary –Rashi (an acronym for Rabbi (Hebrew: Well of justice, Lamp of Shlomo Yitchaki) was a major Jewish scholar active in the commandment) Compiled in 11th century France. Rashi compiled the first the 16th century this provides the complete commentary on the Talmud. The Mishnah source references to the laws are written in in a brief, terse style without being discussed on the page. punctuation and Rashi’s commentary is directed towards helping readers work through the text and understand its basic form and content. Tosafot (Hebrew: additions) These Mishnah and Gemara The central column of the page contains medieval commentaries were written in verses of the Mishnah followed by verses from the Gemara. the 12th and 13th centuries. They are the The Mishnah is the primary record of the teaching, decisions work of various Talmudic scholars and disputes of a group of Jewish religious and judicial scholars primarily living in France and Germany. known as Tannaim, active from about 10 to 220 CE. Originally transmitted orally, it was edited into its current form and written down in 200 CE by Rabbi Yehuda Hanasi. Written primarily in Hebrew, it is divided into 63 tractates and organized into six sections or ‘orders’. The Gemara is an analysis and expansion on the Mishnah. There are two versions - the Other commentaries Various other Babylonian Talmud (the most commonly studied) and the commentaries appear in the margins Jerusalem Talmud. The Gemara is written primarily in Aramaic of a printed Talmud page.