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eihSuisQatry2,2225DI10.1628/094457013X13745056601568 DOI 272–295 20, Quarterly Studies Jewish Copyright Mohr Siebeck 2 1 From uigte2 er ewe h al dtosof editions early the between years 20 the During “From dissertation, doctoral my in chapters on based is article This kinus TeBo fLgns oteJws Bookcase Jewish the to Legends) of Book (The eai eui hlHyi amnBialik Nahman Hayyim shel genuzim Ketavim ,amdt sals e ainllbayo eihbosi Hebrew. in books Jewish of library national new a establish to aimed ), ee Ha aggadah Sefer t nlec nteeuainlcriuu nteYishuv the in curriculum educational the on influence its , yaiso utrlChange Cultural a of Dynamics SN04-76 Mh ibc 2013 Siebeck Mohr 0944-5706 ISSN hui eumh iaose Moshe shel mitato ledugmah, Shiurim sf Sebba-Elran Tsafi n ofsosmrigteavn fnwideals effort. dislocations learned new civilized of the for of advent produces the the marking limits then confusions of It and safe taste. limits the of safe rules beyond the and imagi- beyond of epoch, leap reaches the later vigor nation or the sooner given given adventures, of But, of freshness. epoch its an Such preserves which one it. type by within reach civilization, change of of and type ripples end, the It its are adventures limits. calculate within then acting can is adventure Sometimes lrdNrhWhitehead, North Alfred oteJws Bookcase: Jewish the to ee Ha aggadah Sefer d oh nefl (Tel Ungerfeld Moshe ed. , Ao aeai hayehudi): hasefarim (Aron ,” detrso Ideas of Adventures 2 Hahinukh 1 te famous Other 10–1 and (1908–11) ee ha- Sefer (1911) 2 Sefer Delivered by Publishing Technology e,“eohaHn Ehnn antk”in Ravnitzky” (Elhanan) Hana “Yehoshua ner, ila .Bad NwYr:Shce ok,1992). Books, Schocken York: (New Braude G. William oepriloe,wspbihdi 92 aymNha ilkadYehoshua and Bialik Nahman Hayyim 1992: following in translation, published English full Ravnitzky, was Hana The ones, Japanese. partial and some English Russian, Yiddish, into Bialik: Nahman Hayyim Ivrit hatalmudit,” basifrut be aggadah “ 140–61; Bialik Elboim, Yaakov 1966) shel 83–92; Culture, (1974) and darko Education “Al of Heinemann, Ministry and Joseph University Hebrew the of cation Hazal,” veaggadat “Bialik Orbach, Ravnitzky, (introduction), H. Y. “Mavo” Kremer, Shalom 163; File (ARC.4 1185), h iiino ao a aecagdadpsil h aac fpwrto See too. power of grew, balance society the Jewish possibly Ravnitzky,” in poet s and and H. “Y. reputation young changed Streitt, his Bialik the have and N. as may “H. editor labor and Ravnitzky, an of experience as division professional in developed the part greater greater Bialik of a played As Ravnitzky because that patron. editing assume of only the first may edition One on first the 1934. Bialik the from before and true signed anthologies is Ravnitzky Moriah reverse While first work. the editorial of the flyleaves divided they how and Projects,” Anthology Zionism s Traditions: of Ingathering Russia hashiva,” “The David in shel Folklore 1991); haparadigma Seminary, Jewish Anski, Theological of “Sh. Jewish Roskies, diss., Pursuit Hasidic (PhD the Rewritten (1930–1931)” Kiel, W. and of Stalinization M. Culture until Study 1977); Ideology, California, A Legacy: of University Lost Myth, diss., Twice (PhD “A of Yiddish” Recovery and “The Hebrew in Jacobson, Stories David in found be tee,13 11] b 7–3 hereafter 377–83, 8b: hasifrut,” [1919]) “Mesadeh 1937 Stiebel, Brenner, Hayyim Yosef 194–9; Jews. the only of Torah” but New also anthologies, Peretz, aggadic L. own I. Ha aggadah their and published Agnon Y. and S. Berdichevsky, compiled Y. M. as such authors, (2013) ftertm.Frhroe nwa es i hycnrbt oanew a to ago? contribute years they hundred did a sense Judaism thought what Jewish of in understanding the Furthermore, and time. historical tradition the their rabbinic bridge of vision to between tools cultural gap literary and ideological their innovations used and they literary how their examine to of and light in success unique e fteAaeyo cecsadAt,2010). Arts, and Sciences of Academy the of Bar-Itzhak, ter Haya Europe 2008); Eastern in Press, Kulturkritik Folkloristics Chicago as Hasidim of Nationwide of sity Representation the Buber s and Martin Renewal: Bialik 2000); Nahman Angeles, Los Hayim Poland California, Gottesman, Tarbut: of Nakhmen University to diss., Itzik Torah (PhD “From Judaism” Rubin, of Nationalization M. 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Kitvei Kol 19)175;Ire Bartal, Israel 137–57; (1996) 3 4 Jrslm colo Edu- of School (Jerusalem: Library National Vider, S. ; 13)501;Shalom 510–18; (1936) 1 h olwn discus- following The ekriYerushalayim Mehkarei ee Ha aggadah Sefer ehae ee,kitvei sefer, Beshaarei Prooftexts Ciao Univer- (Chicago: Molad eteisof Aesthetics TlAviv: (Tel ,vl 31 vol. 6, 7(1997) 17 trans. , Sefer the , 273 Delivered by Publishing Technology swl sislimits. its as well as 274 ecig n eiv htwe ln hs od nnwsronig hyacquire they by surroundings (henceforth benefit for new [1914] Bialik, only am 2.15 in color.” we I words and new sense ones. these [1932] new that – plant inventing In I meaning than redeem. when rather new to that meaning rescue, believe humanistic to secular and a make be rescuing, atmo- To terms may human own … it general our living. or the everyday giving affront into in to them them free be employing to may and want them I content. secularizing specific sphere: a to them attached of Sacralization the Black and of hasefarim Necklace Aron a Bialik s “ Like Snapped : Zionism,” Rubin, Has Adam sanctity.” String Whose their Pearls of measure a with movement hie,13 11–6)7.280–303. [1914–16]) 1937 Shtibel, eh n mkne eadli”o nnw iiainbtenBai n Ravnitzky, and Bialik between litigation Vesifrut unknown “Hamabu Tarbut on Avneri, vesandalei,” umekansei Shlomo ani lekh, 133–9; 1956) shebe-Bialik,” Masada, Aviv: (Tel and anew; in genres interpret of to choice sought unique the the and Bialik to edited model which secular Ravnitzky especially chronological new concepts, and a Krochmal s value Bialik for Nahman rabbinic which model both in a following ways as innovative stories and the the asset” of to “national functions law; new a the as to anthology dedicated the be therefore will sion eyi.Myeti swyh srmmee o nya salsnational poet,” Israel s Jewish as last only “the not as remembered also is but he why poet, is this Maybe it. deny agae u lot nuuaei n vnrde tfo t narrow its from it redeem even and it inaugurate contexts. Hebrew to the also used He but use meanings. language, but new we past on take the (if to “inventing” term it “adventurous” allow suggest to rather not rather wanted did but Bialik “revolutionary” concept). 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July (25 Srn 08 158. 2008) (Spring aggadah sf Sebba-Elran Tsafi Dvarim ”Tels eto fti ril ildeal will article this of section last The .” vrmshebe-alpeh Dvarim 7My20) n dm einmo nimkarti nimkor “ Veki idem, and 2004); May (7 Huliot 1, Dvarim 7 20)37 e loYsfHayyim Yosef also See 367. (2002) 7 elzn h oe ftradition of power the realizing 2). ee Ha aggadah, Sefer o iviBrenner Kitvei Kol TlAi:Di,13)1.198 1935) Dvir, Aviv: (Tel > aitr Ravnitzky hanistar: a aggadah TlAviv: (Tel uhas such JSQ 19 in 5 Delivered by Publishing Technology rtr,btBai n antk eetefrtt ee oisnational its to refer to first the lit- were rabbinic Ravnitzky of and significance Bialik national but the ( erature, emphasized Levner already B. had 1905]) Israel or 1887]) saw, ootiigoeo,rte,i stm htw ansl oktgte ocet one.” create to together work earnestly we that time is it Schlegel, rather, (Friedrich or, one obtaining to nsaotteacetoiiso h ainlsii;seWlimA isn “Herder, Wilson, A. William writ- his see and spirit; poetry national Nationalism,” folk the Romantic German of of and origins collections Folklore ancient his the as with about Herder, him 81–82). ings preceded 1968] known, Press, well University State is Pennsylvania Park: [University Struck omnayo olgldsore n a o nitdi h evc of service the in enlisted biblical now to was nation. mainly and the discourse, subjected legal religion, to to or service commentary long its from minology) codnl,wst rsreadsra okkoldeadthus and its the symbols, “Through knowledge its values: language, its folk its and heroes to spread its affinity customs, and cultural nation s preserve the strengthen to ( was asset” accordingly, “national a as the view, this olwn hdH m ilkadRvizyrltdt eihmyth Jewish to related apparently Ravnitzky the and to and Schlegel, particularly Bialik and and Ha am, Herder Ahad philosophers following romantic the Like (2013) nrdcin frgnrtoss ayivse nit.” in their invested in many wrote so they generations as “for attention, generation. their particular introduction, of warranted taste esthetic it and Nevertheless, needs ideological the with keeping rn ta natsi ok hyfl the felt they work, artistic an as it ering totit h ulcdmi fsclrltrtr,i o il“secular will you if literature, secular of domain public the sanctity.” into out it [1934]. .7–.O h ainlvleo u siiulpsesos e hdH m “Thia Ahad-Ha am, see possessions” “spiritual our of in value contempor- ve-briyah,” national his the also On and 1.274–5. 122–3; Tylor, [1872]) Burnett in 2000 Edward vein Press, ary, similar University Oxford a (Oxford: in Smith wrote Nietzsche Friedrich Nationwide Children's its Hospital in people.” … entire is the it of as heart the it One in sees structured within. 128.146.23.95 and is the deep way, people it from This as the it light, to examines unique belongs own and it nation that Israelite recognizes the of home Thu, 16 Jan 2014 19:13:06 Copyright Mohr Siebeck 11 10 9 8 bring and abyss narrow its from aggadah the rescue to try must we say I rerc clglwoei 80 W aen yhlg.Bt d,w r close are we add, I But, mythology. no have “We 1800: in wrote Schlegel Friedrich bevethasefer,” ha aggadah “Limud Bialik, e also See Dvarim The 8 11 .3[97;seas 8– 13] and [1932]; 183–4 also see [1917]; 1.23 Aggadah o iviAa Ha am Ahad Kitvei Kol Dvarim rvosatosa ee aiz( Jawitz Ze ev as authors Previous aggadah aggadah From ilgeo otyadLtrr Aphorisms, Literary and Poetry on Dialogue .9 13]and [1932] 1.198 ee Ha Sefer saNtoa se n saMdlfra for Model a as and Asset National a as a ersne ntefrwr feeyvolume every of foreword the in represented was a eesd(rdee, fw s ilkster- Bialik s use we if (“redeemed,” released was aggadah h rgn fCulture of Origins The iynleumi kinyan e eua Law Secular New > aggadah santoa utrlheritage. cultural national a as TlAi:Htaa vi,14 19] 291–3. [1898]) 1947 ivrit, Hotsa ah Aviv: (Tel Dvarim ora fPplrCulture Popular of Journal o gao Israel aggadot Kol .Isnwrl nteanthology, the in role new Its ). oteJws Bookcase Jewish the to Kneset aggadah .5[1914]. 2.15 h it fTragedy of Birth The NwYr:Hre,15 [1871]) 1958 Harper, York: (New 0(97[93)13–22. [1933]) (1947 10 Dvarim io inikedem minnei Sihot ol eeie reyin freely edited be could aggadah rn,E elradR. and Behler E. trans, .25 13]ad69 and [1933] 2.42–57 Pookv 1898– [Pyotorkov, 17)819–835. (1973) 6 10 n nesthe enters one rn.Douglas trans. , Supporting 9 Consid- [War- 275 Delivered by Publishing Technology xlsv orefrietfcto ihJudaism. with identification for source exclusive Arukh Shulhan .9.Bai oprd“h erwbo”a oe otebosh dtdwith edited haivri,” he “Hasefer Bialik, books N. (H. the Mishnah to Arukh the Bialik model of N. H. Orders a Kitvei six as Kol the book” to Moriah Hebrew in “the Ravnitzky compared Bialik 5.293. xiv. [1930]) 1936 Dvir, Aviv, (2). 189 SH BL g., e. g., e. – – paragraph paragraph and English and Yehoshua page The 1930: volume, (13). until denote 1.22 others numbers all SH; Bialik, with henceforth Nahman identical 1908–1911), Hayyim was and which Ravnitzky edition, Hana first the from taken oayErpa okoecletoslk the like contem- expected, collections Tales been have folklore might European as include, that porary not shows lit- did texts models of His the purpose (law). of and saw formulating source also and highest Bialik editing the selection, as The spirit erature. holy the to replaced spirit both aiming time. literature, the aggadah of national Jews perplexed sacred the place guide a its to found as and had express awareness anthology the public that and in achieved were purposes tral er odsrb h nqelf-tl fIre ihis“eua and “secular its with was Israel book of their life-style in unique models the these describe of to spirit genre the represent “halachic to chose lers 276 ohswiig,Bai oe ocmiea nhlg htcudtk the the take commentaries, Rashi s could that with anthology Pentateuch an the compile of to place hoped Bialik writings, his to ilkadRvizysitouto ed I o iht nwthe know to wish you “If study Israel, read: of introduction people Ravnitzky s and Bialik oko i ywoewr h ol aeit en,study being, into came world the word whose in by saying Him original know meanings the to religious of its instead replace Thus, to functions. sufficient and one, exclusive an as definition perneo lsi s“h ri ftehl prtwti h entire the external within the spirit holy book the their of give fruit “the to as people.” done classic a was of this appearance that explained editors rteitouto oteatooyo ee Wl)Jawitz, (Wolf) Ze ev of anthology the to 17. 1887) introduction (Warsaw: the or Nationwide Children's Hospital 128.146.23.95 traditions, Jewish of gists Thu, 16 Jan 2014 19:13:06 Copyright Mohr Siebeck ilkadRvizyscnrbto oanwudrtnigo the of understanding new a to contribution Ravnitzky s and Bialik 15 14 13 12 the edition, expanded new the in added were vowels when later, Years ihlLhvr ed., Lahover, Fishel Margolis Itzhak of introduction the g., e. 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(1908) SH n ao e Asher s ben Jacob and and 13 ihnHbe utr,hwvr a o nyta h national the that only not was however, culture, Hebrew within huadadOeNights, One and Thousand A aggadah nsmoi aho,ti tpsosta h oplr cen- compilers the that shows step this fashion, symbolic In ee Ha aggadah Sefer acmedu fJws eiiu bevne san as observance) religious Jewish of compendium (a ”A xlie nteritouto,te sdthis used they introduction, their in explained As .” TlAi:Di,16 11] 0)adt oehCaro s Joseph to and 207) [1913]) 1965 Dvir, Aviv: (Tel oko Legends of Book grtHyi amnBialik Nahman Hayyim Igerot aggadah. 14 rhHayyim Orah sf Sebba-Elran Tsafi u ahrJws eiiu ok.According books. religious Jewish rather but ” 12 samdlfranwsecular new a for model a as sdntdB,wt ubr eoigpage denoting numbers with BL, denoted is ( Dvarim ee Ha aggadah Sefer hc nlecdohrantholo- other influenced which iue Yeshurun Sipurei .5 2,14[1926]). 194 123, 1.85, rmsBohr Fairy Brothers Grimms TlAi:Di,13 [1905]) 1938 Dvir, Aviv: (Tel 15 h er h compi- the genre The Sifrei ee Ha aggadah Sefer Kao,Y Fischer, Y. (Krakov, Mishnah io ie kedem minei Sihot I o wish you “If : Bri:17)v; 1877) (Berlin: aggadah n the and halacha JSQ Shulhan (Tel 19 ,” Delivered by Publishing Technology i da a paetyeegdi hsvr work. very this in emerged apparently had ideal his dtos 00 58.Bai nitdo h motneof importance the on insisted Bialik 45–87. 2000) Editions, ilk Hlcav gaa, 1;as H313(8) L49(445). 449 BL (383); 3.123 SH also 217; ve aggadah,” “Halacha Bialik, in la am” “Mishnah Bialik, See Mishnah. the edit to attempt his Bialik of Kitvei part a as also Bialik, Nahman Haim in dah, halacha ysbet rb erswsnta noaino ilkadRavnitzky. and Bialik of ( innovation Margolis biographies, an Isaac not of like was series Compilers genres by a or as subjects chronologically, by tales rabbinic the Reediting Dionysian the and law Jewish of of nature nature Apollonian the of combination halachic The later were (1917). characteristics Aggadah” its and and “Halacha genre in Bialik this clearly by of in defined the value and anthology practical procedures” the court The the and “burying appear like. of “courts orphans,” mourners,” These “raising comforting volumes “charity,” and morals. third dead as their and such categories, second with short halachic the literature, and proverbs in wisdom midrashim, mostly halachic the for from term generic fables a be Halachic to customs.” seems and ways sacred (2013) ntecnieaddysyerqie ytetseadneso h age.” the of needs and taste expressed the by halacha, required new style a dry pro- and become same concise finally the this will in through and go condensation, time of in cess will today of language-aggadah “Our cn n htwsisgiiatte snwcnrl e iede not does positions. time relative new and A orders central. the shuffles insignif- now but become and is anything has moved discard ago then been or years insignificant has uproot 200 was center of what point The and main force. icant The vital changed. new order a inner with them imbuing dtn h nhlg nteLgto ainladHmns Ideals Humanist and National of Light the in Anthology the Editing fcnrdcoyiae htcmlt ahohri ohBai n Nietzsche s and Bialik s Nietzsche, both Friedrich in 216–217; other ve aggadah,” Tragedy, system “Halacha each of a Bialik, on complete based see that is writings; work images Nietzsche s contradictory in represented of Dionysius and Apollo principles Nationwide Children's Hospital 128.146.23.95 Thu, 16 Jan 2014 19:13:06 Copyright Mohr Siebeck 20 19 18 17 16 within, from assets cultural old our all illuminated has projector new A Dvarim the g., e. See, of concepts the between 62–3). resemblance ed., The (English 218 ve aggadah,” “Halacha Bialik, in ve aggadah” “Halacha Bialik, ic h lrigbetween blurring the since htBai sdi h ril led perin appear already article the in used Bialik that rn.DulsSih(e ok xodUiest rs,2000). Press, University Oxford York: (New Smith Douglas trans. 1;also 216; , aggadah .1 [1927]. 1.112 e rahMd rmFmla Leaves: Familiar from Made Wreath New A aggadah From halacha . 18 Dvarim ee Ha Sefer ec,i sntsrrsn htteeape of examples the that surprising not is it Hence, nteatooyi hrfr rsne saunique a as presented therefore is anthology the in eeletadCnelet ieEssays Five Concealment: and Revealment omnigta ardwiigb ece rmfr in fire from rescued be writing sacred that commanding .9 [1932]. 1.198 > aggadah aggadah ipriYeshurun Sippurei o iviBialik Kitvei Kol oteJws Bookcase Jewish the to aggadah and halacha halacha nls rn.b enSimon Leon by trans. English ; sIpooet show, to propose I as , and halacha Bri,17],Jawitz 1877]), [Berlin, aggadah 19 htwudbecome would that 16 hr estated, he There nasclrcontext secular a in ee Ha agga- Sefer Jrslm Ibis (Jerusalem: n h artistic the and h Birth The 20 277 Kol 17 Delivered by Publishing Technology ainlsvrinyi rt sal eeiigec ieae h his- fall. the and their anew rise realize nation s time to the each people of redefining cycle Jewish Israel, torical the Eretz of in desire sovereignty the national around constructed is It in historiography Krochmal s hazeman Nahman nevokhei follows anthology the of culture a as Judaism of religion. perception a new conscious- than the traditions rather historical to literary common contributed ancient this the and the strengthened ness, it giving context, by historical culture: an Hebrew in change for rniintwrstecnrlhsoia olo euligJerusalem, rebuilding significance. of a national as implied goal simply its historical here all reflected central with is the exile the The towards of Land.” “The “Destruction transition the Temples,” and of Service,” Second and Its and Temple and Second cycle First Structure historical the Its last – between the Temple the Era Second stress in “The introduced as book: experiences sovereignty perception, their they this national of exile, headings guide as The that in falls crisis. values then national historical spiritually and a Israel, in awakens weakens Eretz people in in cycles rebirth such Jewish national three into the volume chronological which first their of chapters the 278 lrhsoybcm ro oiieo h elhwti h national the within wealth people. the Jewish of the positive pop- of and proof Judaism, spirit to became affinity national history their ular defining in history used nov 24–81. the hasefer,” to bevatei haysraelit relation hahistoriah its “Limud Pines, and Noah novel in historical also the velashon of in importance Israel uma without.” and in bev ayiot within individual from apostasy in siologi the of hehadasha” helped flood betarbutenu the “history ve aggadah withstand “Halacha Vislavsky, thus to position and national religion,” new his and myth by occupied iewstogtt e“hti ee a h eifo eswho Jews of belief the – was never the it of “what believe.” history practical to be popular its ceased to had the also thought maintained, meant but was has ones patterns Yerushalmi time literary H. Y. thinking and As Judaism s historical uses. only with not criteria repla- radical changing For editing a identified. Ravnitzky had halachic and indeed Bialik cing innovations which Their with before. one it significance, done had Levner and TlAi:A vd 98 109. 1988) Oved, Am Aviv: (Tel a,15)1.259ff. 1951) Fichman, had, Yaakov and 309–336; (1913) Nationwide Children's Hospital 128.146.23.95 Thu, 16 Jan 2014 19:13:06 Copyright Mohr Siebeck h hoooia ainl n hpe iiin ftefrtvolume first the of divisions chapter and rationale chronological The 23 22 21 aha Krochmal, Nachman previously position the occupy to began “History Vislavsky, Zvi to According Yerushalmi, Hayyim Yosef Giet h epee fteTm;Lmeg1851). Lemberg Time; the of Perplexed the to (Guide 21 oe eoe hazeman Nevokei Moreh edr uha hdH madSmnDub- Simon and Ha am Ahad as such Leaders sf Sebba-Elran Tsafi Jrslm oa ilk 96 3.Tenational The 234. 1946) Bialik, Mosad (Jerusalem: 22 ehr aitra aeui eaiao hayehudi vehazikaron hayehudit hahistoriah Zekhor: ee Ha aggadah Sefer eethayotzer Bebeit 23 ilkadRvizydivided Ravnitzky and Bialik Lmeg .Shedr 1851) Schneider, Y. (Lemberg: TlAi:HkbuzHameu- Hakibbutz Aviv: (Tel hsbcm nagent an became thus aggadah alitru,mha sot- mehkar tarbut, Havlei Hahinukh, oe otefore the to comes JSQ Moreh ,n.5 no. 3, 19 Delivered by Publishing Technology 98 77–96. 1978) hog h rtclve fhsdsil,R iy,a patronizing man. a contentious as teacher, a Hiyya, controversial as his R. with Abuya, together disciple, ben presented his Elisha is Meir of R. subversive presented view and is leader, the Patriarch critical the illuminated R. 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Literature: and History Ha-aggadah,” “Sefer Bernfeld, Simon example, olam for see, contribution”; “greatest ( Language” in in Green Secular the M. and Jeffrey Sacred “The address his TlAi:Pai,17) ytak oArhmSaia h aldm teto to attention my work. called this who to Shapira, relevant See Avraham society. so to a concept, thanks of Kadushin s My and 1978). culture Poalim, a Aviv: of (Tel characteristics the constitute Holtz, whole, Abraham a as together ing and status,” excellence,” inferior in nations other ing Similarly, new explained. these he for of as terms meaning humanistic, the and old that be general choose show eternal,” also deliberately is “to later, terms could “I years editors that context: wrote the Bialik national them words, concepts,” a to other in In significance used Israel. cultural of symbolic assets” attributed “national the introduce 280 h eurcino h raiesiiso l u atgenerations.” past our all of spirits in creative now itself the show the must also of resurrection us a resurrection for Such “are rise. the which will Messiah,” dead the the when of time Days “The illustration an as ih in siah” niewt h nucin frbii conventions. co- is rabbinic not that of do one they injunctions new when the even a with acceptable given be modern, incide should and and they designation such, humanist traditional As Jewish, compilers. their the from to freed according Israel, of heritage zarah Nationwide Elboim, see reader, the to meaning its leaving chapter, ha aggadah, this handled compilers Children's like Ages, Hospital 128.146.23.95 Thu, 16 Jan 2014 19:13:06 Copyright Mohr Siebeck 32 31 30 29 28 11) ai tr,“nrdcin”i ilkadRavnitzky, and Bialik in “Introduction,” Stern, David (1910); 4 oto t edr osdrdteteai raiaino h nhlg sits as anthology the of organization thematic the considered readers its of Most in described is terminology religious renovated on based vision cultural Bialik s Dvarim Dvarim above. n.6 See ioar) h abt n oa r l h ainlspiritual national the all are Torah and Sabbath the (idolatry), ee Ha aggada Sefer ee hazikhronot, Sefer ids hashem kiddush 394. .1 [1932]. 1.212 .8[96.Ti em h esnfricuig“h aso h Mes- the of Days “The including for reason the seems This [1926]. 1.68 eoa aasaa hlHzl ieo ihaose .Kadushin M. shel mishnato b eikevot Hazal, shel hamakshavah Be·olam 30 eeletadConcealment, and Revealment n oforth. so and sasubject a as dt ta itrclcatr ntegnrlwythe way general the On chapter. historical a as it edits sf Sebba-Elran Tsafi mrydm eoe tento ssurpass- as nation “the becomes (martyrdom) , Tefillah hl rdtoa nhlg rmteMiddle the from anthology traditional a while ee ha aggadah Sefer M > nthlv ihtdai euiZur leMuki dvarim minhat halev, anit iu hashem hilul pae) h rtqeof critique the (prayer), ynmbhnh hayehudi bahinuhk Iyunim 99) e loSa ah,“Hir- Zarhi, Shai also See 89–94). 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[1927], 2.128–30 31 32 hr a no was There oko Legends of Book 28 eoffered He 1(2007) 11 avodah JSQ Sefer Ha - ed. , 19 29 , , Delivered by Publishing Technology Cmrde avr nvriyPes 91 13. 1991) Press, University Harvard (Cambridge: independent as exist “pic- to These designed idea. not complex Yassif, are a they Eli out and fleshing see plot, or literary tales; understanding a to lack aid generally an tures” as picture or tion in hc shsoia,sneprbe r setal ito,nthistory. not fiction, essentially are parables since historical, is which u ahrgvsraesa mg fteivsbeadtu opl them compels thus looks), and invisible God the how of or image exists an ques- God readers the whether gives the rather “conceal” g., image, (e. but would own reality that Bialik s from answer Using arising direct is. tions a it supply as not it does describe parable not does but reality on ucin sacd rpa fasoy ersnigadexemplifying event. and concrete representing a story, of parable a actuality the rabbinic of not plan the but or that possibility code the Daniel stating it. a under- in from as one attention distinction functions helps distracts this parable also it supports the tale, Boyarin while the Thus, internalize illuminate context. and to stand other as so some narrative, concrete from the it from reader the distance They parables. and fables of with acquainted one No (2013) eynmru aalsta elc h sa itrclrbii aein tale the rabbinic particular historical volume. in usual first and the the genres, replace of that parables choice numerous the very explains also reality and cultural ones. tradition national between and anthology values an religious such between embody- in and possession, innovation national tension from a immanent in as the discussed brought ing is is but heritage world its This traditional with patterns. heritage, the thought national Jewish and the symbols of values, content cultural unique the light Eeymnpeeshsonmaue”…I h ia nlss nempty an analysis, it. final cannot. into vessel it the light full supply In inner a or … while own husk, matter, measure.” the his hold own fill can pour can his vessel and he prefers thus substance, man for own “Every – his core from its without constantly word a of husk n nvriyPes 90 84–94. 1990) Press, University ana 191. 1999) Press, University Indiana Nationwide Children's Hospital 128.146.23.95 Thu, 16 Jan 2014 19:13:06
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Beth – to at road miracles himself prayer revealed with his God replete which Haran, is in to dream way famous the his and on Beersheba from departure 282 ouetoepplri hi ie h in dtoso h amdadGenesis and Talmud the of editions Vilna tried the I time: versions comparing their in Thus in source. single popular a Rabbah. those used they use if or to used, they Sages the Language, on Nietzsche and God,” Bialik of Chaos: Death of the Web “A and Yadin, Truth Azzan in Nietzsche s to uefretewrshdi hi lr as ecna es on the sound least at can he readers. days, his glory abso- for the their void restore the in cannot from had void, echo words the abyss, the the force of lute brink the on stands who hssoyi ae nmdahmadcmetre rmtodifferent 91b). two Hullin from BT commentaries and and 68–69 Rabbah midrashim (Genesis on sources based is story this Nationwide Children's Hospital 128.146.23.95 Thu, 16 Jan 2014 lost long the out 19:13:06 Language) seek veki- in “Gilui and Concealment in Sages and writes (Revelation Bialik the balashon” as sui them, of created sayings forms that “worn-out emotion” the represents “primordial that in word language” “worn-out” the of take to is his sibility in themselves. sought readers for Bialik enables reality that incomprehensible code language picture of literary to form the the enterprise, represents anthological parable entire the text, the according represents it ability. reality their the to experiencing wordlessly, it imagine to Copyright Mohr Siebeck h otsntrliciainadprasee i utrlrespon- cultural his even perhaps and inclination natural poet s The about answers than questions fewer no raises that model literary a As 40 39 38 37 in parables of use the clarify also may This h nhlgssddntmninwihTlu dtosadohrwiig of writings other and editions Talmud which mention not did (67). anthologists 45–46 The BL (40), 1.38–40 SH of 13). use ed., Bialik s (English See 202 vekisuy,” “Giluy Bialik, tehom sf Sebba-Elran Tsafi bv nn .Bai agaepreto scompared is perception language Bialik s 8. n. in above Prooftexts 38 1(01 179–203. 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JSQ 19 Delivered by Publishing Technology itrorpi retto oiati aallatoois u in of but the impression editors Halevi s anthologies, the to Hence that sources. contradiction parallel overlapping in combined in they Sages, addition dominant the of orientation practice historiographic traditional the imitated experi- leave could to reader and modern types comprehend. the all that and of meaning ence revelations tendency symbolic of general – with role the story. only the dream of them limit part the Jacob s to be of anthology behind to the description seems idea of This the intention. philosophical limit same to the the serves – to choice actual closer editorial its Another it him and but reader, mode brings the abstract of the also orientation historical between the – destabilizes – plot manifestation the the between pos- of movement its planes constant enrich different This to sche- interpretations. and its and explain with contexts to model are sible reality, literary which historical the replaces parables, source, the images other these matic and any Through in Jacob, together Rabbah). him” protected found upon (Genesis she not settling away king s arrived, were a flew (God) [angels] to nurse flies “a flies compared his as while is When Jacob cradle appears (Hullin). spirit his God that in first in “sleeping the and son In son,” – his parables. focus his unex- story s with more fanning goes the man two tryst – one God with a into and interpreted for Jacob stones is between background the encounter suitable all the but of a to plained, union as wishing addi- supernatural king early An The a set God. beloved. to of sun God lodging the likens the Rabbah) make in Genesis guest (from likened honored parable intro- is an Jacob tional editors man, Hullin), the righteous (from sunset, first a imme- the early to But to the concealed. 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A. 20. ha aggadah,” “Limud Bialik, 42 ed h aei h nhlg side u f rmishis- its from off cut indeed is anthology the in tale The From . eso hkd(euae:MsdBai,17)418. 1974) Bialik, Mosad (Jerusalem: Shaked Gershon ee Ha aggadah Sefer ee Ha Sefer > aggadah cvrdu h ot fthe of roots the up “covered oteJws Bookcase Jewish the to ilk esrt lesugeyah yetsirato Bialik: agga- 283 41 Delivered by Publishing Technology eoac otertrls erhfrbelonging. for search tireless their to resonance otxsadriea niete rmi:“hsiscnen a iei l times.” all in live can concerns its “Thus it: from tree entire an ( raise and contexts dah esl t ut ilki Rvamn n Concealment” and “Revealment in the Bialik culture, Jewish quote time- (to in its vessel” word to and secondary symbol as every aggadah perceived Like is quality. then, human place, less and time particular a ainlastadamdlfranwsclrlw oprsnbetween comparison a instructive. law) secular is new works a two for these model a and asset national as “halachic such and book own halachic dead a the of “Burying categories the and the sick,” follow the mourners” “Visiting comforting charity,” article,” lost of a ways and “Returning manners,” customs “The good their and also conduct but of Sages, “Rules body,” the of tales ( the rules only not book “halachic adapt fifth the to its of ogy: in function especially practical and volume the third indicate the in headings chapter The general one in together not come is that matters who Aggadah.” literary called or form in “ when only interested introduction, hand,” is at their the purpose the in in “For important Exodus. explained those the editors and on on Sages sections and the the Torah the in the example, of for on numerous, concepts creation, are and Parables time. ideas a own can their the As of it between Jacob. so, gap of the and bridge case contexts space. and cultural the time of in of variety providence, limits a the and above represent rise faith can of it symbol symbol, a – bol 284 Nationwide Children's Hospital incapa- by end will it itself, action. 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SH hanhagot 2.54). o antk n ilkwsaclua oe:“nempty “an model: cultural a was Bialik and Ravnitzky for h “Halachic The otecretraiyo h eua edr Cr fthe of “Care reader. secular the of reality current the to ) aggadah aggadah ic ilkrgre hsa ieaymdlfrhis for model literary a as this regarded Bialik Since . 43 sedsuso bv fthe of above discussion (see ” h ltrr ab htacosthe anchors that garb” “literary The sf Sebba-Elran Tsafi u ahr ht n hw.H tereader] [the He how . and what rather but 45 Aggadah sasclrTorah secular a as ” aggadah nteanthol- the in ” aggadah 44 htgave that ) aggadah JSQ sa as agga- 19 in Delivered by Publishing Technology rfc ulo lo,ytalmnrnatrher.” after her run excrement, men of all full yet bag blood, leather of a full is woman orifice “A example, for which, to in ocae nte adsbedh soedie yademon.” a by and driven breadth hand s one a fear revealed as in he this breadth, Ha aggadah that do Eliezer shall hand s R. he another And of not night. said concealed and the is of night it middle the as the awe, of in and beginning but the […] at end cohabit the not at will “He brief: in story The 20b. Nedarim BT n vrapn et htrpeettaiinlwrdves hs are These genres views. common world subjects, traditional in similar represent expressed their that on texts overlapping mostly between and based resemblance is The chapters differences. the with together similarities prising 84 154–6. 1874) n enoc h a,a nthe in Accord- as law, the significance. in the stories reinforce moral in the and universal of indicate, goal of main tales already the ingly, to headings principally the devoted the to where is easy As especially also identical. genres, is Arukh Shulhan two almost it the Nonetheless, are between context. texts differences this in the remarkable indicate is – model the of ilksuiu neto opoiethe provide to – intention unique Bialik s (2013) ebr fh tre t ti aife;i estsisi,i sstarved.” is it it, satisfies he small one if a of satisfied; body] out is his it [on drink has it, not man starves should “A he or “One If another” as, member. of such thinking Sages, while the goblet of sayings and Ha aggadah oesaohrhn rat,adh csa huhadmni driving he is as demon he even when a body And though my as midnight. of acts at breadth only he and but hand s breadth, night, him. a hand s the uncovers of another of beginning he covers the end me, at the me with at with cohabits cohabit or not night does Nationwidethe husband my Because replied: Children's Hospital 128.146.23.95 Thu, 16 Jan 2014 19:13:06 Copyright Mohr Siebeck osdrfreapetefruaino h tr fR lee from Eliezer R. of story the of formulation the example for Consider 49 48 47 46 She handsome? so children your are Why asked: was Shalom Imma midrashim on based usually are chapters both in texts parallel The in wife” and husband “Between chapters the of Comparison ee Ha aggadah Sefer 49 H56 19,6 12;B 2 17,69(183). (164). 629 628 (167), BL 628 (156); BL 5.64 (172); SH 65 (159), 5.64 (181). SH 629 BL 5.65(171); SH Caro, Joseph halacha oee,epnso h tr ihu nrdcn h law: the introducing without story the on expands however, , n Rlso oet”i the in modesty” of “Rules and hla Arukh Shulhan h asaecnrl hl h hpe in chapter the while central, are laws the nodrt iei h oeadifuneo behavioral a of influence and role the it give to order in From hla rk:Oa Hayim Orah Arukh: Shulhan yngtv hrceiain fwmn according women, of characterizations negative by ee Ha Sefer hla Arukh Shulhan ywrig gis eultmtto,and temptation, sexual against warnings by > aggadah hla Arukh Shulhan ee Ha aggadah Sefer oteJws Bookcase Jewish the to eal h a n fewrsthe afterwards and law the details Vla aamnhvh hmRe em, veha ahim Ha almanah (Vilna: aggadah hla Arukh Shulhan u orpaeit. replace to but , 47 ihtepoacstyle prosaic the with sntt illustrate to not is ee Ha aggadah Sefer 46 hw sur- shows Sefer Sefer 285 48 Delivered by Publishing Technology Sotah Rosen-Zvi: Y. See length. oa ( woman nso h ae,btas oterpatcsa oe o oa way moral a for model a as practices writ- of their the to purpose in life. also treasure Ravnitzky s of but literary Sages, and the the to Bialik of only ings not of closer uniqueness readers casual their had the bringing even judgment.” and given of conversation, her time, hour told man s the the in he a him if that confronts and wife, him and woman, of man another between said of talk is think to it before not intercourse, not and as intercourse so during not it, intercourse, to related not matters the in differently slightly n otcqaiy u tlcstefreo pcfcisrcinthat instruction specific of force the lacks it the but authenticity marks story quality, the poetic lends Shalom and Imma of testimony first-person The twst rvd t edr ihakn fclua ops nthe in compass cultural of kind a law. of with accepted sense generally readers Judaism. a the its modern of provide and imbue absence to to use wished was practical editors It the the which indicates with thus commitment volumes, third and h ainta mat enn ohslf.Fo hspsto Bialik formulating position and and this editing individual From freely, life. the sources his their is select to goal could meaning Ravnitzky its and imparts and that individual, his nation because the the is from This stems self- Bialik). rebirth, tolerated to who due know too, we Sages halacha (as the pluralism from and but criticism judges rabbinical the from 286 eagdhktoe hlsifrut shel ketsofen ve aggadah Nationwide Children's Hospital 128.146.23.95 Thu, 16 whoever Jan Sages, himself.” the to how say harm … Hence, bring 2014 wife wife. will own man s woman one s a another to with to applies gossips This so 19:13:06 said: gossip more not Sages much “Do The Alongside like woman. rules, compilation. states a also their with tale and halachic the genres resemblance context, poetic of midrashic the a choice is from the there to stories but due sources, well, same as the from which taken in stories framework behavior. moral own general their a determine up freely set may to readers rather but norms, down Copyright Mohr Siebeck hr shrl hnet idsc et nprle nhlge of anthologies parallel in texts such find to chance a hardly is There 52 51 50 halachic The oeie,hwvr o nyaetehaig h aeadthe and same the headings the are only not however, Sometimes, Mdtsolt akn trbts,acrigt iprhKagan, Zipporah to according attributes), (asking shoalot” “Midot (168). 628 Another BL (160); 5.64 SH Jrslm ans 2008). Magnes, (Jerusalem: 51 sotah ihissmoi ucinfrtegnrto fnational of generation the for function symbolic its with , hla Arukh Shulhan .Teol esnt nld tsest eta h ae ics tat it discuss Sages the that be to seems it include to reason only The ). halacha aggadah aggadah htapasa egh upiigy eae oterebellious the to relates surprisingly, length, at appears that aee hl aa:mkah irs mga bemasekhet umigdar midrash mikdash, hayah: shelo Hatekes hc per o h otpr ntesecond the in part most the for appears which , hla Arukh Shulhan Jrslm oa ilk 98 77. 1988) Bialik, Mosad (Jerusalem: xml n rvrsrmvdfo their from removed proverbs and exempla , sf Sebba-Elran Tsafi .For ee Ha aggadah Sefer 52 oee,Bai ifr o only not differs Bialik However, H sntt ics ihher with discuss to not is “He : sntolgdt lay to obliged not is 50 hsapasonly appears This Halacha JSQ 19 Delivered by Publishing Technology aehd 91 9 yti zc,“ilksHint,” “Bialik s Ozick, Cynthia 49; 1981) Hameuhad, wc otLgc, 7–2.O h lc n aueo the of nature and Schweid, place Eliezer the also On see Bialik, 179–82). 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JSQ (Tel 19 Delivered by Publishing Technology igterntoa miin.Cnurn h adhd hrfr,a therefore, one. had, practical the land a beset- not and the doubts him, many desert Conquering for the meaning the as ambitions. cultural well about national as wrote Israel, their Eretz he for ting years, exiles the those of in longings Israel Eretz about at httog h ntnto eiinmgtb oefla vr n e use men 214. way, 207–214, and new a ever, in as Century words Nineteenth those powerful Chadwick the understand Owen be in way.” to the Mind might different begin radically to they religion yet a happened of it, often irreversible express instinct something to the that words hallowed mention though to that country, fail past; the and of change ( out builders.” understand and desert and sons desert the its all the drive for from to culture back and coming settlement came are of Ishmael We place contrary, But a the him. there. it On with making place son. desert his their Ishmael the find to brought and did Abraham stay Father them as let desert the into them drive xrms hnhscneprre,bth a eprta them. than deeper was he an less but was contemporaries, Bialik renewal, his for than quest the extremist in that observed Rotenstreich lyo h dtr oteJws atadterpeettv oeo their of role representative the and loy- past the Jewish indicate Furthermore, the all repertoireanthology. to adapted, editors comprehensive they the the genres of unique models, alty the their and as collected, Jewish used they canonical authors The introduce culture. the to humanist understanding national books new tried a a as Bialik to mainly contribution Judaism, change revolutionary of its relative) and and readers his (partial to gradual the on Rereading radical. less any it make not does it this because but historians gradually, evades comes frequently Chadwick, to according Change, (2013) ihteitnino aciyn Zionism. sanctifying Ravnitzky and of Bialik intention credit well, and as the Rubin anthologies with earlier with agree for to model impossible ideological seems self-determination. an it national minor- as for a served ambitions of this their ethos Since with Jewish Diaspora traditional the the in combine ity naı to appear may need ones the Jewish represents traditional with values Zionist ging [1930]). 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