Bibliography: Primary Sources Abner of Burgos (Alfonso of Valladolid), Min?At Qenaot, Translated by Charles Manekin. Hebrew Sect
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ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 2 Lowers of Aristotle
aristotle lowers of Aristotle, at times as his critics, included, during the the question of *creation. Aristotle based his notion that the 13t and 14t centuries – Samuel ibn *Tibbon, Jacob *Anatoli, world is eternal on the nature of time and motion (Physics, Shem Tov ibn *Falaquera, Levi b. Abraham of Villefranche, 8:1–3; Metaphysics, 12:6, 1–2; De Caelo, 1:10–12) and on the Joseph *Kaspi, Zerahiah b. Isaac *Gracian, *Hillel b. Samuel impossibility of assuming a genesis of prime matter (Physics, of Verona, Isaac *Albalag, Moses *Abulafia, *Moses b. Joshua 1:9). In contrast to the Kalām theologians, who maintained the of Narbonne, and *Levi b. Gershom (Gersonides), their most doctrine of temporal creation, the medieval Muslim philoso- outstanding representative; from the 15t to the 17t century – phers interpreted creation as eternal, i.e., as the eternal pro- Simeon b. Ẓemaḥ *Duran, Joseph *Albo, the brothers Joseph cession of forms which emanate from the active or creative and Isaac *Ibn Shem Tov, Abraham *Bibago, *Judah b. Jehiel knowledge of God (see *Emanation). The task with which the Messer Leon, Elijah *Delmedigo, Moses *Almosnino, and Jo- Jewish Aristotelians were faced was either to disprove or to seph Solomon *Delmedigo. (The exact relation of these phi- accept the notion of the world’s eternity. Maimonides offers losophers to Aristotle may be gathered from the entries ap- a survey and refutation of Kalām proofs for creation and ad- pearing under their names.) vances his own theory of temporal creation (Guide, 2:17), for which he indicates the theological motive that miracles are Issues in Jewish Aristotelianism possible only in a universe created by a spontaneous divine Jewish Aristotelianism is a complex phenomenon, the general will (2:25). -
Significant Persons/Founders
Significant Persons/ Founders Historical Figures Abraham According to Jewish tradition, Abraham was born under the name Abram in the city of Ur in Babylonia in the year 1948 from Creation (circa 1800 BCE). He was the son of Terach, an idol merchant; however, from his early childhood, he questioned the faith of his father and sought the truth. He came to believe that the entire universe was the work of a single Creator, and he began to teach this belief to others. Eventually, the one true Creator that Abram had worshipped called to him and made him an offer: if Abram would leave his home and his family, then God would make him a great nation and bless him. Abram accepted this offer, and the covenant between God and the Jewish people was established. Abram was subjected to ten tests of faith to prove his worthiness for this covenant. God promised the land of Israel to Abram’s descendants. Abram was growing old and his beloved wife, Sarai, was past child-bearing years. She therefore offered her maidservant, Hagar, as a wife to Abram. (This was a common practice in the region at the time.) Hagar bore Abram a son, Ishmael, who, according to both Muslim and Jewish tradition, is the ancestor of the Arabs. When Abram was 100 and Sarai 90, God promised Abram a son by Sarai. God changed Abram’s name to Abraham (father of many), and Sarai’s to Sarah (from “my princess” to “princess”). Sarah bore Abraham a son, Isaac, who was the ancestor of the Jewish people. -
Readings on the Encounter Between Jewish Thought and Early Modern Science
HISTORY 449 UNIVERSITY OF PENNSYLVANIA W 3:30pm-6:30 pm Fall, 2016 GOD AND NATURE: READINGS ON THE ENCOUNTER BETWEEN JEWISH THOUGHT AND EARLY MODERN SCIENCE INSTRUCTOR: David B. Ruderman OFFICE HRS: M 3:30-4:30 pm;W 1:00-2:00 OFFICE: 306b College Hall Email: [email protected] SOME GENERAL WORKS ON THE SUBJECT: Y. Tzvi Langerman, "Jewish Science", Dictionary of the Middle Ages, 11:89-94 Y. Tzvi Langerman, The Jews and the Sciences in the Middle Ages, 1999 A. Neher, "Copernicus in the Hebraic Literature from the Sixteenth to the Eighteenth Century," Journal History of Ideas 38 (1977): 211-26 A. Neher, Jewish Thought and the Scientific Revolution of the Sixteenth Century: David Gans (1541-1613) and His Times, l986 H. Levine, "Paradise not Surrendered: Jewish Reactions to Copernicus and the Growth of Modern Science" in R.S. Cohen and M.W. Wartofsky, eds. Epistemology, Methodology, and the Social Sciences (Boston, l983), pp. 203-25 H. Levine, "Science," in Contemporary Jewish Religious Thought, eds. A. Cohen and P. Mendes-Flohr, l987, pp. 855-61 M. Panitz, "New Heavens and a New Earth: Seventeenth- to Nineteenth-Century Jewish Responses to the New Astronomy," Conservative Judaism, 40 (l987-88); 28-42 D. Ruderman, Kabbalah, Magic, and Science: The Cultural Universe of a Sixteenth- Century Jewish Physician, l988 D. Ruderman, Science, Medicine, and Jewish Culture in Early Modern Europe, Spiegel Lectures in European Jewish History, 7, l987 D. Ruderman, Jewish Thought and Scientific Discovery in Early Modern Europe, 1995, 2001 D. Ruderman, Jewish Enlightenment in an English Key: Anglo-Jewry’s Construction of Modern Jewish Thought, 2000 D. -
Salvation and Redemption in the Judaic Tradition
Salvation and Redemption in the Judaic Tradition David Rosen In presenting Judaic perspectives on salvation and redemption, distinction must be made between the national dimensions on the one hand and the personal on the other, even though the latter is of course seen as related to the national whole, for better or worse (see TB Kiddushin 40b). Individual Salvation Biblical Teachings Redemption and salvation imply the need for deliverance from a particular situation, condition, or debt. The Hebrew word for redemption, gəʾullāh, implies “the prior existence of obligation.” This word is used in Leviticus to describe the nancial redemption of ancestral land from another to whom it has been sold (see Leviticus 25:25); the nancial redemption of a member of one family bound in servitude to another family because of debt (see Leviticus 25:48–49); and the redemption of a home, eld, ritually impure animal, or agricultural tithe that had been dedicated to the sanctuary by giving its nancial value plus one-fth in lieu thereof (see Leviticus 27). In the case of a male who died childless, his brothers assumed an obligation to “redeem” the name of the deceased —that is, to save it from extinction by ensuring the continuity of his seed, lands, and lial tribute (see Deuteronomy 25:5–10; Ruth 4:1–10). In a case of murder, the gôʾēl was the blood avenger who sought to requite the wrong by seeking blood for blood, redeeming thereby, if not the “wandering soul” of the deceased, certainly the honor that had been desecrated (see Numbers 35:12–29; cf. -
1 Beginning the Conversation
NOTES 1 Beginning the Conversation 1. Jacob Katz, Exclusiveness and Tolerance: Jewish-Gentile Relations in Medieval and Modern Times (New York: Schocken, 1969). 2. John Micklethwait, “In God’s Name: A Special Report on Religion and Public Life,” The Economist, London November 3–9, 2007. 3. Mark Lila, “Earthly Powers,” NYT, April 2, 2006. 4. When we mention the clash of civilizations, we think of either the Spengler battle, or a more benign interplay between cultures in individual lives. For the Spengler battle, see Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996). For a more benign interplay in individual lives, see Thomas L. Friedman, The Lexus and the Olive Tree (New York: Farrar, Straus, Giroux, 1999). 5. Micklethwait, “In God’s Name.” 6. Robert Wuthnow, America and the Challenges of Religious Diversity (Princeton, NJ: Princeton University Press, 2005). “Interview with Robert Wuthnow” Religion and Ethics Newsweekly April 26, 2002. Episode no. 534 http://www.pbs.org/wnet/religionandethics/week534/ rwuthnow.html 7. Wuthnow, America and the Challenges of Religious Diversity, 291. 8. Eric Sharpe, “Dialogue,” in Mircea Eliade and Charles J. Adams, The Encyclopedia of Religion, first edition, volume 4 (New York: Macmillan, 1987), 345–8. 9. Archbishop Michael L. Fitzgerald and John Borelli, Interfaith Dialogue: A Catholic View (London: SPCK, 2006). 10. Lily Edelman, Face to Face: A Primer in Dialogue (Washington, DC: B’nai B’rith, Adult Jewish Education, 1967). 11. Ben Zion Bokser, Judaism and the Christian Predicament (New York: Knopf, 1967), 5, 11. 12. Ibid., 375. -
Why Was Maimonides Controversial?
12 Nov 2014, 19 Cheshvan 5775 B”H Congregation Adat Reyim Dr Maurice M. Mizrahi Adult Education Why was Maimonides controversial? Introduction Always glad to talk about Maimonides: He was Sephardic (of Spanish origin), and so am I He lived and worked in Egypt, and that's where I was born and grew up His Hebrew name was Moshe (Moses), and so is mine He was a rationalist, and so am I He was a scientist of sorts, and so am I He had very strong opinions, and so do I And, oh yes: He was Jewish, and so am I. -Unfortunately, he probably wasn’t my ancestor. -Rabbi Moshe ben Maimon, aka Maimonides, aka The Rambam: b. 1135 (Córdoba, Muslim Spain) – d. 1204 (Fostat, Egypt): Torah scholar, philosopher, physician: Maimonides was the most illustrious figure in Judaism in the post-talmudic era, and one of the greatest of all time… His influence on the future development of Judaism is incalculable. No spiritual leader of the Jewish people in the post- talmudic period has exercised such an influence both in his own and subsequent generations. [Encyclopedia Judaica] -Best-known for Mishneh Torah and Guide for the Perplexed: -Mishneh Torah (Sefer Yad ha-Chazaka) codifies Jewish law. Gathers all laws from Talmud and adds rulings of later Sages. Clear, concise, and logical. No personal opinions. -The Guide for the Perplexed (Dalalat al-Ha'erin; Moreh Nevukhim) is a non-legal philosophical work, for general public, that bridges Jewish and Greek thought. -Controversial in his lifetime and for many centuries afterwards. Controversies concerning Maimonides 1-No need to study Talmud -He appears to downplay study of Talmud. -
Maharam of Padua V. Giustiniani; the Sixteenth-Century Origins of the Jewish Law of Copyright
Draft: July 2007 44 Houston Law Review (forthcoming 2007) Maharam of Padua v. Giustiniani; the Sixteenth-Century Origins of the Jewish Law of Copyright Neil Weinstock Netanel* Copyright scholars are almost universally unaware of Jewish copyright law, a rich body of copyright doctrine and jurisprudence that developed in parallel with Anglo- American and Continental European copyright laws and the printers’ privileges that preceded them. Jewish copyright law traces its origins to a dispute adjudicated some 150 years before modern copyright law is typically said to have emerged with the Statute of Anne of 1709. This essay, the beginning of a book project about Jewish copyright law, examines that dispute, the case of the Maharam of Padua v. Giustiniani. In 1550, Rabbi Meir ben Isaac Katzenellenbogen of Padua (known by the Hebrew acronym, the “Maharam” of Padua) published a new edition of Moses Maimonides’ seminal code of Jewish law, the Mishneh Torah. Katzenellenbogen invested significant time, effort, and money in producing the edition. He and his son also added their own commentary on Maimonides’ text. Since Jews were forbidden to print books in sixteenth- century Italy, Katzenellenbogen arranged to have his edition printed by a Christian printer, Alvise Bragadini. Bragadini’s chief rival, Marc Antonio Giustiniani, responded by issuing a cheaper edition that both copied the Maharam’s annotations and included an introduction criticizing them. Katzenellenbogen then asked Rabbi Moses Isserles, European Jewry’s leading juridical authority of the day, to forbid distribution of the Giustiniani edition. Isserles had to grapple with first principles. At this early stage of print, an author- editor’s claim to have an exclusive right to publish a given book was a case of first impression. -
What's in God's Name
THOUGHT OF NACHMANIDES: VAYECHI: WHAT’S IN GOD’S NAME? Gavriel Z. Bellino – January 6, 2016 ספר שמות ו Exodus 6 )ב( וַיְדַ רבֵּ אֱֹלהִ ים, אֶ ל-מֹשֶ ה; וַיֹאמֶ ר And Elohim spoke unto Moses, and said unto (2) אֵּלָ יו, אֲנִי יְהוָה. )ג( וָאֵּרָ א, אֶ ל-אַבְרָ הָ ם ,him: 'I am YHWH; (3) and I appeared unto Abraham אֶ ל-יִצְחָ ק וְאֶ ל-יַעֲקֹב-- לבְאֵּ שַדָ י; ּושְמִ י unto Isaac, and unto Jacob, b’El Shadai, and My יְהוָה, לֹא נֹודַעְתִ י לָהֶ ם. )ד( וְגַם הֲקִ מֹתִ י name YHWH, I was not known to them. (4) And I אֶ ת-בְרִ ייתִ אִתָ ם, לָתֵּ ת לָהֶ ם אֶ ת-אֶרֶ ץ have also established My covenant with them, to give them the land of Canaan, the land of their כְ נָעַ ן-- תאֵּ ץאֶרֶ מְ גֻרֵּ יהֶ ם, אֲשֶ ר-גָרּו בָ ּה. sojournings, wherein they sojourned. (5) And )ה( וְגַם אֲנִי שָמַעְתִ י, אֶ ת- תנַאֲקַ בְ נֵּי moreover I have heard the groaning of the children יִשְרָ אֵּ ל, אֲשֶ ר מִ צְרַ יִם, מַ עֲבִדִ ים אֹתָ ם; of Israel, whom the Egyptians keep in bondage; and וָאֶזְכֹר, אֶ ת-בְרִ יתִ י. .I have remembered My covenant פרוש הרמב”ן על ספר שמות ו:ב-ה Nachmanides on Exodus 6:2-5 AND GOD SPOKE UNTO MOSES. Rashi explains that He spoke to him harshly because he had been critical when he said, Why have you done evil unto this nation? AND HE SAID UNTO HIM: I AM YHWH, Who is faithful to recompense reward to those who walk before Me wholeheartedly. -
1 the Image of Jacob Engraved Upon the Throne: Further Reflection on the Esoteric Doctrine of the German Pietists
1 The Image of Jacob Engraved upon the Throne: Further Reflection on the Esoteric Doctrine of the German Pietists Verily, at this time that which was hidden has been revealed because forgetfulness has reached its final limit; the end of forgetfulness is the beginning of remembrance. Abraham Abulafia,'Or ha-Sekhel, MS Munich, Bayerische Staatsbibliothek 92, fol. 59b I One of the most interesting motifs in the world of classical rabbinic aggadah is that of the image of Jacob engraved on the throne of glory. My intention in this chapter is to examine in detail the utilization of this motif in the rich and varied literature of Eleazar ben Judah of Worms, the leading literary exponent of the esoteric and mystical pietism cultivated by the Kalonymide circle of German Pietists in the twelfth and thirteenth centuries. The first part of the chapter will investigate the ancient traditions connected to this motif as they appear in sources from Late Antiquity and the Middle Ages in order to establish the basis for the distinctive understanding that evolves in the main circle of German Pietists to be discussed in the second part. As I will argue in detail later, the motif of the image of Jacob has a special significance in the theosophy of the German Pietists, particularly as it is expounded in the case of Eleazar. The amount of attention paid by previous scholarship to this theme is disproportionate in relation to the central place that it occupies in the esoteric ruminations of the Kalonymide Pietists. 1 From several passages in the writings of Eleazar it is clear that the motif of the image of Jacob is covered and cloaked in utter secrecy. -
SPRING 2009 • YU REVIEW Yeshiva College Bernard Revel Graduate School Ferkauf Graduate School of Psychology Benjamin N
Albert Einstein College of Medicine Stern College for Women class notes Wurzweiler School 1950s pediatrics at Einstein. He is a past director of newborn services at the YUReview welcomes Classnotes submissions that are typewritten or neatly Mazal tov to Dr. Mel ’57YC and Debby Weiler Hospital of the Albert Einstein ’55YUHS Adler, and Arthur and Niki College of Medicine. printed. Relevant information (name, maiden name, school, year of graduation, Fuchs on the birth of twin grandsons, Mazal tov to Libby Kahane ’55YUHS, Yaakov Yehoshua and Shmuel Reuven. who just completed “ Rabbi Meir and a contact phone number) must be included. The magazine is not The proud parents are Zevi ’92YC and Kahane: His Life and Thought,” a Leslie (Fuchs) ’94SCW Adler. responsible for incomplete or in correct informa tion. Graduates of Cardozo, book on the life of her late husband. Mazal tov to Rabbi Aaron ’55YC, IBC, Mazal tov to Meyer Lubin, ’58FGS on Wurzweiler, Ferkauf, and Einstein may also direct notes to those schools’ ’59BRGS, RIETS and his wife Pearl the publication of his collection of ’52YUHS Borow on the marriages of essays, “Thrilling Torah Discoveries.” alumni publications. In addition to professional achievements, YUReview their grandsons Chaim and Uri to Tzivia Nudel and Dina Levy, Mazal tov to Seymour Moskowitz Classnotes may contain alumni family news, including information on births, respectively. ’54YC, ’56RIETS on the recent publi - cation of two books: “Falcon of the marriages, condolences, and ba r/bat mitzvahs. Engagement announcements The accomplishments of Dr. Leon Quraysh,” a historical novel depicting Chameides ’51YUHS, ’55YC, TI, IBC, the eighth century Muslim conquest of are not accepted. -
Tolerance & Intolerance
Initiative für Toleranzforschung TOLERANCE & INTOLERANCE AS CHALLENGE IN PAST AND PRESENT | CONFERENCE | 27–29 MARCH 2019 PROGRAMME WEDNESDAY MARCH 27TH 2019 15:00-15:30 WELCOMING REMARKS AND INTRODUCTION Giuseppe Veltri (University of Hamburg) and Jörg Rüpke (University of Erfurt) PANEL 1 15:30-16:30 CONCEPTUALIZING TOLERANCE What Toleration Is Not David Heyd (Philosophy, Hebrew University of Jerusalem) The Disapproval-Respect Model of Tolerance: a Social Psychological Approach Bernd Simon (Political Psychology, University of Kiel) 16:30-17:00 Coffee Break PANEL 2 17:00-18:30 TOLERANCE WITHIN RELIGIOUS CONTEXT AND URBAN ENVIROMENT Basis for Toleration in the Roman Word Mar Marcos Sánchez (Ancient History, History of Religion, University of Cantabria) Tolerance and Urban Religion Jörg Rüpke (Comparative Religious Studies, University of Erfurt) Theology of Stones. Reflections on the Christian City and the Place of Religious Minorities Christiana Facchini (History of Christianity and Religious Studies, University of Bologna) 19:30 Dinner (Restaurant) THURSDAY MARCH 28TH 2019 9:00-12:30 Time to visit Hamburg (guided tour or free) 12:30 Lunch (Schlueterstrasse 51) PANEL 3 13:00-15:30 TOLERANCE IN JEWISH AND ISLAMIC TRADITION Tolerance in the Fatimid Empire (909-1171) Serena Tolino (Islamic Studies, University of Hamburg) Between Belief and Unbelief: Paradigms of Tolerance in al-Ghazālī, Ibn Rushd, and Isaac Albalag Bakinaz Abdalla (Jewish Studies, MC Gill University) Institut für Jüdische Philosophie und Religion | Schlüterstraße 51 | 20146 -
Notes Bibliographiques
NOTES BIBLIOGRAPHIQUES Shimeon BRISMAN. — History and Guide to Judaic Dictionaries and Concordan- ces, Hoboken (N.J.), Ktav Publishing House, 2000, XXIII + 337 pages («Jewish Research Literature», 3/1). M. Brisman a déjà fourni d’ambitieux répertoires: A History and Guide to Jewish Bibliography, Cincinnati, Hebrew Union College-New York, Ktav, 1977, répertoire des bibliographies d’études juives, y compris les catalogues de bibliothèques, par thèmes, chaque ouvrage faisant l’objet d’une notice détaillée et annotée; Judaic Encyclopedias and Lexicons, Cincinnati, H.U.C., 1987 («Jewish Research Litera- ture», 2), répertoire des encyclopédies et lexiques d’études juives, par thèmes, cha- que chapitre étant couvert dans l’ordre chronologique et chaque ouvrage faisant l’objet d’une notice. Dans l’ouvrage en recension, chaque entrée donne lieu à une notice et à des no- tes. Ce volume ne couvre que les dictionnaires (ce qu’un sous-titre eût plus commo- dément indiqué), le t. 2, à venir, devant traiter des concordances; les lexiques et glossaires anciens (XIe-XVIIIe s.) y tiennent presque autant de place que les moder- nes. Outre les dictionnaires de l’hébreu, sont aussi inclus les dictionnaires de l’ara- méen, du yiddish et du judéo-espagnol, d’où le titre («Judaic»). Neuf chapitres, p. 1-155 et notes p. 265-312, retracent l’histoire de chaque sous-genre: lexicogra- phie hébraïque du moyen âge (Xe-XIe s.); lexicographes juifs du moyen âge (XIIe- XIVe s.); gloses et glossaires (XIe-XVIIe s.); Élie Lévita et les hébraïsants chrétiens (XVe-déb. XVIIe s.); lexicographie hébraïque moderne (XVIIIe-milieu du XXe s.); la résurrection de l’hébreu parlé (fin XIXe-fin du XXe s.); dictionnaires d’araméen et talmudico-rabbiniques (XIXe-XXe s.); dictionnaires à sujets divers (d’un intérêt particulier: dictionnaires d’abréviations, vocabulaires spécialisés et techniques, mots étrangers ou rares [travaux d’I.