Bibliografías temáticas / Pirqe Avot

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Literatura académica sobre el tema "Pirqe Avot"

Autor: Grafiati
Publicado: 11 de enero de 2025

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Artículos de revistas sobre el tema "Pirqe Avot"

1

Schwarzwald, Ora (Rodrigue). "Mixed Translation Patterns". Target. International Journal of Translation Studies 5, n.º 1 (1 de enero de 1993): 71–88. http://dx.doi.org/10.1075/target.5.1.06sch.

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Abstract The present study is a linguistic analysis of the translations of some Biblical and Mishnaic verb forms into Ladino in Pirke Avot 'Ethics of the Fathers'. The liturgical Hebrew text includes both language layers, Biblical and Mishnaic. It is read by Sephardic Jewry from Passover to Pentecost a chapter a week, and has been translated into Ladino, the Judeo-Spanish calque-type language, in a variety of places since 1552. The article focuses on the morphological aspects of the translations. The results show that whereas Ladino translators opted for literal translations of the Biblical verses, they adopted freer renditions of the less sacred Mishnaic text. The differences stem from the difference in attitudes towards the sanctity of the two linguistic layers.
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2

Berger, Shlomo. "A Note on the Opening Sentence of Pirqei Avot in Two Eighteenth-Century Yiddish Editions of the Tract". Zutot 13, n.º 1 (11 de marzo de 2016): 4–9. http://dx.doi.org/10.1163/18750214-12341279.

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The opening sentence of Pirqei Avot evokes a history of Torah transmission which is also of particular importance in legitimizing the existence and roles of the Oral Torah as an integral section of Torah. Up to the end of the eighteenth century, Yiddish translators of the tract frequently expanded the original Hebrew text while following the strategy of Yiddish translations of the Bible known as Khumesh mit khiber, or ‘a Yiddish rendition with additions’: a Yiddish version of the Hebrew text aimed at providing its reading public a coherent text to understand in their Ashkenazi vernacular. As may be expected, the boundaries between translation and commentary were consequently blurred, but the Yiddish version was nevertheless considered as a translation of the original Hebrew text.
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3

Schwarzwald, Ora (Rodrigue). "Puzzle of Rabbinic Identification at the End of Chapter Five in the Ladino Translations of Pirke Avot". Meldar: Revista internacional de estudios sefardíes, n.º 3 (15 de diciembre de 2022): 137–46. http://dx.doi.org/10.46661/meldar.7420.

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Pirke Avot known as the “Ethics of the Fathers”, a Mishnaic compendium of rabbinic sayings, is comprised of six chapters, which Sephardic Jews read one chapter a week with the Ladino translation on the Sabbaths between Pesaḥ (Passover) and Shavu'ot (Pentecost). The end of chapter five and chapter six were appended to this Mishna after 200 CE. The final paragraphs of chapter five list either three or four sages by their names, while one is referred to by hu haya omer (‘he used to say’), translated as él era dizién. Because the order of the paragraphs varies in different Ladino editions, the identity of the Rabbi is unclear. The translation of Vienna 1857 adds to the confusion because the Hebrew text represents one order and the translation another. The article presents the paragraphs and the orders in which they occur in the various Ladino editions and concludes with the possible identity of the unnamed rabbi.
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4

Schwarzwald, Ora (Rodrigue). "Linguistic Variations in Early Ladino Translations". Journal of Jewish Languages 2, n.º 1 (9 de junio de 2014): 1–48. http://dx.doi.org/10.1163/22134638-12340023.

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The differences between early Ladino liturgical translations andhalakhictranslations, both of which were based on Hebrew sources, are analyzed in this study. The liturgical translations include the Bible, Pirke Avot, the Passover Haggadah, and the Siddur as well as biblical citations in these sources. The halakhic translations includeMesa de el alma(Shulḥan Hapanimin Hebrew) which is a translation ofShulḥan Arukh, the translations ofḤovat Halevavot, and the halakhic instructions in the prayer books. While there are no significant variations in orthography between the two kinds of translations and morphology demonstrates few differences, syntax, discourse analysis, and lexicon reveal great variability. The halakhic translations demonstrate simplification, explicitation, normalization, and a small amount of interference, whereas the liturgical translations adhere to very strict norms of word-for-word translation. It was also found in both kinds of texts that the western translations from Italy and the Netherlands done by former converted Jews (anusim) follow Spanish norms more than the eastern Ladino conventions of the Jews in the Balkans and Asia Minor.
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5

Von Schöneman, Katja. "Establishing Gender Categories and Hierarchies: The Evolution of Rabbinic Discourse on the Creation of Woman". Studia Orientalia Electronica, 21 de diciembre de 2022, 62–82. http://dx.doi.org/10.23993/store.109392.

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This article examines the evolution of rabbinic interpretative discourse on the creation of woman, as depicted in the Hebrew Bible, addressing well-known rabbinic writings from the fifth to the tenth centuries. My feminist and genealogical discourse-analytic exploration illustrates the accumulation of gender-biased elements and the concomitant strengthening of an obvious, all-encompassing patriarchal ethos along this hermeneutical trajectory. I argue that the diachronic development of the rabbinic discourse on the creation of woman took place in three consecutive discursive stages representing self-dependent characteristics. The tradition corpus was first established in Genesis Rabbah and Leviticus Rabbah, then reinforced in the Babylonian Talmud, and finally it became embroidered with versatile elaborations, as demonstrated in passages from Targum Pseudo-Jonathan, Avot de-Rabbi Nathan, Pirqe de-Rabbi Eliezer, and Alphabet of Ben Sira.
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Tesis sobre el tema "Pirqe Avot"

1

Leibiusky, Javier. "Edition critique et annotée du MEʿAM LOʿEZ sur PIRQEY ʾAVOT d'Isaac Magriso (Constantinople, 1753), étude de la langue et du commentaire". Electronic Thesis or Diss., Paris, INALCO, 2024. http://www.theses.fr/2024INAL0009.

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Cette thèse est d’abord une édition critique du MEʿAM LOʿEZ de PIRQEY ʾAVOT d’Isaac Magriso (Constantinople, 1753). Le MEʿAM LOʿEZ est un grand commentaire biblique en langue judéo-espagnole initié par le rabbin Jacob Huli dans les années 1720 à Constantinople, PIRQEY ʾAVOT est inclus dans le commentaire de Lévitique. Le commentaire est rédigé dans un judéo-espagnol particulier et imprimé en caractères hébreux rashi.La thèse établit le texte, le rend lisible et compréhensible grâce à une graphie adaptée, une ponctuation rétablie, et un glossaire final détaillé. Le texte est accompagné d’un appareil critique (sources, variantes) et d’une étude de la langue judéo-espagnole de l’auteur ; d’une étude approfondie de la place et du rôle de l’hébreu dans le commentaire (emprunts, calques et citations) et d’une étude du style particulier de l’auteur, des moyens qu’il emploie et des effets qu’il vise
This thesis is primarily a critical edition of Isaac Magriso's MEʿAM LOʿEZ on PIRQEY ʾAVOT (Constantinople, 1753). The MEʿAM LOʿEZ is a large biblical commentary in Judeo-Spanish initiated by Rabbi Jacob Huli in the 1720s in Constantinople, PIRQEY ʾAVOT is included in the commentary on Leviticus. The commentary is written in a peculiar Judeo-Spanish and printed in rashi Hebrew script.The thesis establishes the text, making it readable and comprehensible thanks to adapted spelling, restored punctuation, and a detailed final glossary. The text is accompanied by a critical apparatus (sources, variants) and a study of the author's Judeo-Spanish language; an in-depth study of the place and role of Hebrew in the commentary (borrowings, calques and quotations) and a study of the author's particular style, the means he employs and the effects he aims to achieve
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Libros sobre el tema "Pirqe Avot"

1

Sacks, Yonason, Zev Wiener, Zev Wiener y Zev Wiener. Pirḳe Avot: Pirkei Avos : Yemei temimim. Passaic, NJ: [Yonason Sacks], 2012.

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2

Berel, Wein, ed. Pirkei Avos =: Pirḳe Avot : teachings for our times. Brooklyn, NY: Shaar Press, 2003.

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3

Sifriyah ha-Sefaradit (Mekhon Bene Yiśakhar). Pirḳe Avot. Yerushalayim: ha-Sifriyah ha-Sefaradit "Mekhon Bene Yiśakhar", 1992.

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4

Aryeh Leib ben Moses Zuenz. Tifʼeret Avot ʻal Pirḳe Avot. Bruḳlin Nyu Yorḳ: Hotsaʼat sifre Rabenu... mi-Plotsḳ, 2008.

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5

Amir, Abraham Shaul. Penine Avot: Hagigim ʻal pirke Avot. [Tel-Aviv]: Mi ṿe-mah, 1996.

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6

Fraiberg, Yehuda Ary. Sefer Ohel Avot: ʻal Pirḳe Avot. [Bruḳlin, N.Y: Aḥim Goldenberg, 2008.

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7

Litvin, I. Sefer Ḳol avot: ʻal Pirḳe Avot. [Bruḳlin, N.Y: Aḥim Goldenberg, 2003.

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8

Aharon Asher ben Avraham Ṿolinets. Pirḳe Avot: ʻim perush Osher Avot. [Monsey, N.Y.?: ḥ. mo. l., 1991.

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9

Halaḥmi, Daṿid. Pirḳe Avot: ʻim perush Yad avot. Yerushalayim: Yefeh nof, Y. Pozen, 2004.

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10

Daṿid, Halaḥmi, ed. Pirḳe avot: ʻim perush Yad avot. Yerushalayim: Yefeh nof, Y. Pozan, 2004.

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Capítulos de libros sobre el tema "Pirqe Avot"

1

Giuliani, Massimo. "Lavoro e riposo sabbatico come imitatio Dei secondo la tradizione ebraica". En Idee di lavoro e di ozio per la nostra civiltà, 159–65. Florence: Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0319-7.20.

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The Talmudic definition of work/labor (melakhah) is based on the activities for building the holy temple in Jerusalem. The list amounts to 39 works which are forbidden on the day of Shabbat. The rest of the seventh day is therefore the lent through which the Jewish tradition understands and gives sense to human activities made to transform the world. The main source for the rabbinical ethics of work are the Chapter of the Fathers (Pirqe Avot) where we find a substantially positive attitude towards working the land, commerce, and any other human activity. In the Talmud almost every rabbi (teacher) has a manual work in order to make a living, and studying the Torah is a religious duty, not an economic enterprise. In addition, working is considered by many masters of Israel a form of co-operation with God in the continuous process of the creation of the world, therefore a form of imitatio Dei.
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2

Niehoff, Maren R. "“Not Study Is the Main Objective, but Action” (Pirqe Avot 1:17): A Rabbinic Maxim in Greco-Roman Context". En The Faces of Torah, 455–72. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552540.455.

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3

"Pirqé Avot and Wisdom Tradition". En Tracing Sapiential Traditions in Ancient Judaism, 155–71. BRILL, 2016. http://dx.doi.org/10.1163/9789004324688_012.

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4

"Chapter 8. Ladino Translations from Italy: The Bible, Pirke Avot, the Passover Haggadah, and the Siddur". En The Jews in Italy, 169–87. Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781644690260-009.

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