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Letteratura scientifica selezionata sul tema "Rabbinical commentary"

Autore: Grafiati

Pubblicato: 11 gennaio 2025

Ultima modifica: 31 luglio 2025

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Articoli di riviste sul tema "Rabbinical commentary"

Lawrance, Jeremy. "Jewish Forerunners of the Spanish Biblia romanceada: A Thirteenth-Century Witness (Bodleian MS Hunt. 268)." Zeitschrift für romanische Philologie 138, no. 2 (2022): 399–421. http://dx.doi.org/10.1515/zrp-2022-0018.

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Abstract Despite Church prohibitions, almost twenty medieval Bibles in Spanish survive. The Old Testament versions derived in many cases from translations from Hebrew made by Jews. These were characterized by a unique rabbinical “calque-language” that would be preserved by Sephardim for centuries after the Expulsion in 1492; but the Inquisition destroyed the medieval Jewish copies. This article studies a new witness, the oldest known: a thirteenth-century Hebrew commentary on the Hagiographa with Spanish glosses. These fully confirm the amazing continuity of the Ladino scriptolect.

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Shochetman, Eliav. "Israeli Law and Jewish Law — Interaction and Independence: A Commentary." Israel Law Review 24, no. 3-4 (1990): 525–36. http://dx.doi.org/10.1017/s0021223700010050.

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The focus of the article written by my colleague, Prof. Brahyahu Lifshitz, was the extent of the influence of Jewish law on the legal system of the State of Israel during the forty years since its establishment. In my view, a symposium on “Forty Years of Israeli Law” ought also to include a study of the innovations and developments which have taken place within Jewish law during this period, since to a certain extent, Jewish law is an integral part of Israeli law. A comprehensive analysis of this issue is clearly beyond the scope of this paper. Nevertheless, one major question should be dealt

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Sidorenko, Natalia V. "Aramaic targums and daily religious life." Tyumen State University Herald. Humanities Research. Humanitates 9, no. 2 (2023): 6–25. http://dx.doi.org/10.21684/2411-197x-2023-9-2-6-25.

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The connection between the written Targums, which are translations of Sacred Scripture into Aramaic, and the oral Targums used in synagogues is not well understood. Rabbinical tradition suggests that the Targums were written to make Scripture understandable to ordinary people during synagogue readings. However, the article argues that the Targums were also associated with various aspects of daily religious life, reflecting the ideas and realities of the 4th–5th c. CE when they were created. We discuss discrepancies between written rules and real-life practices, individual and communal study of

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Blankovsky, Yuval. "R. Hayyim Soloveitchik and Academic Talmudic Hermeneutics." Review of Rabbinic Judaism 18, no. 2 (2015): 260–80. http://dx.doi.org/10.1163/15700704-12341287.

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This article offers a detailed description of R. Hayyim Soloveitchik’s commentary on the Talmudic discussions about the requirement for proper intention when making Jewish ritual objects, i.e., Sefer Torah, Mezuzah, etc., and a comparison to the academic commentary on that issue. It describes the relationship between the two genres of commentary, academic and rabbinic, and illustrates the differences and similarities between the commentaries of these two parallel interpretive communities. In this way, the paper sheds new light on the character of R. Hayyim as a Talmudic commentator.

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Stern. "REVIEW: David L. Lieber, Jules Harlow, Rabbinical Assembly and the United Synagogue of Conservative Judaism. TEACHING TORAH IN THE TWENTY-FIRST CENTURY: THREE JEWISH BIBLE COMMENTARIES: ETZ HAYIM: TORAH AND COMMENTARY. Richard Elliott Friedman.Commentary on the Torah. Adele Berlin and Marc Zvi Brettler, Michael Fishbane. THE JEWISH STUDY BIBLE." Prooftexts 25, no. 3 (2005): 376. http://dx.doi.org/10.2979/pft.2005.25.3.376.

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Fishbane, Michael. "“Seeing the Voices”." Levinas Studies 13 (2019): 11–26. http://dx.doi.org/10.5840/levinas2019131.

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Rabbinic Talmudic tradition is marked by chains of tradition, integrating written Scripture (as prooftext) and oral Traditions (as exegesis). The interrelation of word, voice, and instruction is paramount. Levinas’s reading of Talmudic texts follows this format and continues this tradition, by superimposing his voice and philosophical concerns. I have chosen his reading of Babylonian Talmud, Tractate Makkot 10a as an exemplum. In the process, Levinas’s style and method can be seen as a contemporary meta-commentary on the ancient rabbinic source.

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Blankovsky, Yuval. "Rabbinic Inquiry (Hakirah) as the Place Rabbinic and Academic Talmudic Discourse Meet: The Case of “Two Hold a Cloak”." Review of Rabbinic Judaism 21, no. 1 (2018): 82–107. http://dx.doi.org/10.1163/15700704-12341338.

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Abstract This paper explores the common ground and differences between academic and rabbinic Talmudic hermeneutics. It does this by situating R. Elhanan Bunem Wasserman’s (1874–1941) inquiry pertaining to the much beloved Talmudic debate over “Two Hold a Cloak” within the context of the critical academic commentary on that Talmudic discourse.

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Visotzky, Burton L., and Samuel Tobias Lachs. "Lochs's "Rabbinic Commentary on the New Testament"." Jewish Quarterly Review 78, no. 3/4 (1988): 340. http://dx.doi.org/10.2307/1454656.

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Ilan, Tal. "A Feminist Commentary on the Mishnah: Tractate Pe'ah as an Example of Silencing." Nashim: A Journal of Jewish Women's Studies & Gender Issues 43, no. 1 (2024): 40–59. http://dx.doi.org/10.2979/nsh.00004.

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Abstract: This feminist introduction to Tractate Peah in the Mishnah, the Tosefta and the Jerusalem Talmud exposes a process of silencing. It shows how the widow, one of the prime recipients of charity in the Bible, disappears from the group of charity recipients in rabbinic literature. Women who have no families, who are considered generically poor in most literatures, lose this status in rabbinic law and at most become themselves objects given in charity.

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Viezel, Eran. "The Secret of the Popularity of Rashi’s Commentary on the Torah." Review of Rabbinic Judaism 17, no. 2 (2014): 207–17. http://dx.doi.org/10.1163/15700704-12341268.

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How can we account for the popularity of Rashi’s commentary on Torah? Scholars have suggested that Rashi’s personality and his public and literary activities, on the one hand, and the special style of his commentary, on the other, account for the popularity of the commentary. The author proposes that in addition to these factors, it was a unique methodology that caused Rashi’s Torah commentary to become so universally loved: Rashi explained the Torah, above all, by means of aggadot meyashevot, i.e., aggadot that fill gaps in the text but preserve the sequence and meaning of the narrative plot.

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Tesi sul tema "Rabbinical commentary"

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 app

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Kahn-Harris, Deborah. "A hammer for shattering rock : employing classical rabbinic hermeneutics to fashion contemporary feminist commentary on the Bible." Thesis, University of Sheffield, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.557951.

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What kind of reader of the Bible am I? This question is at the core of my research. I am a woman; I am a rabbi; I identify with a 'progressive' Jewish movement; I view the Bible as a source of religious guidance. These identities are among the many that affect the way in which I read the Bible. This thesis has its origins in the apparent tension between contemporary feminist Bible criticism and classical rabbinic interpretations. Feminist biblical critics adopt a range of methodological positions, drawing on important developments in reading texts that have taken place over the last century, s

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Bonnard, Christophe. "Asfår Asāṭīr, le "Livre des Légendes", une réécriture araméenne du Pentateuque samaritain : présentation, édition critique, traduction et commentaire philologique, commentaire comparatif". Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK014/document.

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Asfår Asāṭīr, le « Livre des Légendes », est une réécriture araméenne du Pentateuque samaritain basée sur le targum, centrée sur Adam, Noé, Abraham et Moïse, et conclue par deux apocalypses. Sa langue est un précieux témoin de l’araméen samaritain tardif des Xè-XIè s. Ses nombreuses traditions haggadiques proviennent d’anciennes sources samaritaines, ou sont liées à la littérature juive et aux Histoires musulmanes des Prophètes ; elles révèlent un état encore fluctuant de la religion samaritaine. Beaucoup furent reçues comme canoniques par les Samaritains, qui attribuèrent l’œuvre, anonyme, à

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Isaac, Daniel E. M. "Héros de l'armée et guerrier : une analyse critique du commentaire de Moïse Ibn Chiquitilla sur le livre des Psaumes." Electronic Thesis or Diss., Strasbourg, 2023. http://www.theses.fr/2023STRAC022.

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La thèse analyse le commentaire du Psaume de Moïse ben Samuel Ha-Kohen Ibn Chiquitilla, né à Cordoue vers le début du XIe siècle. La thèse étudie l'incorporation de l'herméneutique coranique-arabe dans les méthodes exégétiques d'Ibn Chiquitilla et le situe dans le contexte intellectuel de l'époque. N'étant pas une analyse historique, il se demande s'il existe un lien entre l'intérêt herméneutique des grammairiens et des rhéteurs pour la dichotomie forme-sens et la linguistique pragmatique communicative.Il analyse leur introduction dans l'exégèse rabbinique par des exégètes ibériques formant ce

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Uličná, Lenka. "Staročeské glosy ve středověkých hebrejských rabínských spisech." Doctoral thesis, 2014. http://www.nusl.cz/ntk/nusl-342275.

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of the dissertation Lenka Uličná This study aims to present and interpret the Old Czech (so-called Canaanic) glosses preserved in medieval Hebrew rabbinic writings Arugath ha-bosem by Abraham ben Azriel, Or zarua by Isaac ben Moses and in the commentary to the Mahzor Nuremberg. So far, linguistic analyses of this language material have been based on the editions. The present work analyzes manuscript versions of the glosses and significantly refines the research. We consider the so-called Canaanic glosses primarily as a sociolinguistic subject and this attitude influenced the selection of metho

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Libri sul tema "Rabbinical commentary"

Neusner, Jacob. A theological commentary to the Midrash. University Press of America, 2001.

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Hammer, Reuven. [Or ḥadash] =: Or hadash : a commentary on Sidur Śim shalom for weekdays. Rabbinical Assembly, 2007.

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Abraham ben Meïr Ibn Ezra. Ibn Ezra's commentary on the Pentateuch. Menorah Pub. Co., 1988.

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Herman, Michael. The book of the Lord: Interpretation and commentary on the narrative Torah. Crevice Publishing, 2015.

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Abraham ben Meïr Ibn Ezra. Ibn Ezra's commentary on the Pentateuch: Exodus (Shemot). Menorah Publishing Company, 1988.

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Abraham ben Meïr Ibn Ezra. Translation of Ibn Ezra's commentary on the Pentateuch. [s.n.], 2006.

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Abraham ben Meïr Ibn Ezra. Translation of Ibn Ezra's commentary on the Pentateuch. [s.n.], 2006.

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Hammer, Reuven. [Or Ḥadash] =: Or Hadash : a commentary on Sidur Śim Shalom le-ḥol = Siddur Sim Shalom for weekdays. Rabbinical Assembly, 2008.

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Hammer, Reuven. [Or ḥadash] =: Or hadash : a commentary on [Sidur Śim shalom le-Shabat ṿe-yom ṭov] = Siddur Sim shalom : for Shabbat and festivals. Rabbinical Assembly, 2003.

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author, Shinʼan Avigdor, та Blumenṭal-Gordon Meṭal editor, ред. Sefer Yonah: Perush Yiśreʼeli ḥadash : masʻot Yonah be-yam ha-sifrut ha-Yehudit le-doroteha = The Book of Jonah : a new Israeli commentary. Miśkal, hotsaʼah le-or mi-yesodan shel Yediʻot aḥaronot ṿe-Sifre Ḥemed, 2015.

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Capitoli di libri sul tema "Rabbinical commentary"

Arad, Dotan, and Esther-Miriam Wagner. "W.1: Qohelet Rabbah." In Semitic Languages and Cultures. Open Book Publishers, 2025. https://doi.org/10.11647/obp.0352.36.

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This fourteenth-century fragment, in Sephardi script, contains a sermon on Eccl. 3.16 from Midrash Qohelet Rabbah, discussing the famous rabbinic legend about the murder of the prophet Zechariah in the temple (2 Chron. 24.17–22) and other sermons on Eccl. 3.16.1 The reader can find a commentary on the text in Hirshman’s critical edition to Qohelet Rabbah (Hirshman 2017, 217–21). Due to the fact that there are not many manuscripts of Qohelet Rabbah, we thought it would be useful to compare our manuscript, which has not yet been discussed by scholars of rabbinic literature,2 to the other extant

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Harris, Robert. "From פשטיה דקרא to פשוטו של מקרא: The Origins of Peshat Commentary in Eleventh and Twelfth Century Rabbinic Exegesis." In Semitic Languages and Cultures. Open Book Publishers, 2025. https://doi.org/10.11647/obp.0457.14.

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Gottlieb, Michah. "The Fracturing of German Judaism." In The Jewish Reformation. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199336388.003.0009.

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This chapter explores the sectarian Orthodoxy of Hirsch’s Pentateuch. It is argued that the immediate context for Hirsch publishing his Pentateuch was the stunning success of the moderate Reformer Ludwig Philippson’s Israelite Bible (Israelitische Bibel). Philippson presented his Bible as an inclusive work to unite all German Jews including the Orthodox. It is shown that an important motivation for Hirsch’s Pentateuch was to prevent Orthodox communities from accepting Philippson’s Bible. Hirsch’s and Philippson’s Bibles are compared and connected to their opposing stances on the “Secession Con

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Maimonides, Moses. "Why I Write... and How I Write." In The Many Faces of Philosophy. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195134025.003.0006.

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Abstract Maimonides (Moses ben Maimon, 1135–1204) was born into an eminent Spanish rabbinical family. When Cordova was conquered by an Islamic sect, the family first fled to Morocco and then, in 1165, to Egypt. While remaining the head of the Jewish community in Cairo, Maimonides became a physician and eventually the personal physician of the Vizier of Saladin. Among his ten treatises of medicine, his Regimen of Health is extended discussion of preventive medicine. He wrote texts on logic but also published commentaries on the Talmud (Commentary on the Mishnah), on the 613 biblical commandment

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Gruber, Mayer I. "Index of Rabbinic Sources." In Rashi's Commentary on Psalms. BRILL, 2004. http://dx.doi.org/10.1163/9789047412649_023.

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Vidas, Moulie. "Introduction." In The Rise of Talmud. Oxford University PressOxford, 2025. https://doi.org/10.1093/9780198915058.003.0001.

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Abstract While traditional historiography and modern scholarship have long recognized the development, beginning in the third century ce, of rabbinic commentary on rabbinic teachings, the features of this commentary and its transformative effect have been underappreciated. This development led to a re-imagining of the rabbinic tradition in broad terms, as well as to the introduction of new interpretive practices and reading strategies into the study of Torah. In addition to introducing the book’s arguments and methods, this chapter explores the conditions that led to this development. The Amor

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"LAW AS COMMENTARY." In The Meanings of Death in Rabbinic Judaism. Routledge, 2002. http://dx.doi.org/10.4324/9780203010105-12.

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Grossman, Avraham. "Commentary on the Torah." In Rashi. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781904113898.003.0004.

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This chapter evaluates Rashi's commentary on the Torah. Rashi saw significance and purpose in every name, time, place, and event—indeed, in every detail—mentioned in the Torah. The essence of Rashi's commentary on the Bible—especially on the Torah—and his extensive use of rabbinic Midrash cannot be understood without appreciating the full significance of this idea, which effectively serves as the basis for the entire commentary. As he sees it, the Torah is not merely a historical or literary work. It is, rather, a holy text conferred on human beings by God to guide them in the way of truth, an

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Vidas, Moulie. "Conclusion." In The Rise of Talmud. Oxford University PressOxford, 2025. https://doi.org/10.1093/9780198915058.003.0012.

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Abstract The development of textual scholarship on rabbinic teachings in the Amoraic period had a transformative effect on rabbinic culture. First, it presented a new understanding of the nature of rabbinic teachings, emphasizing aspects of them that were ignored or denied in the Tannaitic period, and therefore resulted in a new concept of Torah and of the rabbinic project. Second, it introduced new types of commentary, arguments, and reading strategies into rabbinic study culture. Tracing these developments allows us to appreciate the contribution represented by the first Talmud, too often se

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Lawee, Eric. "Rationalism versus the Rashi/Rabbinic Axis." In Rashi's Commentary on the Torah. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190937836.003.0006.

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The Book of Strictures, the work of an unknown late medieval rationalist, is the most concentrated assault on Rashi’s biblical scholarship in the annals of Jewish literature. In devoting himself to an often scornful assault on Rashi’s exegesis and ideas, focusing almost exclusively on those of midrashic provenance, the work’s author put himself at odds with powerful intellectual, halakhic, and educational currents pulling in the opposite direction, each buttressing the work’s growing reach and authority. Sefer hassagot occupies a significant place in the reception history of Rashi’s work, espe

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