Artykuły w czasopismach: „Economics in rabbinical literature”

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Gardner, Gregg E. "Reading Texts with Objects: Rethinking Rabbinic Materiality by the Light of Early Sabbath Laws". AJS Review: The Journal of the Association for Jewish Studies 48, nr 1 (kwiecień 2024): 46–76. http://dx.doi.org/10.1353/ajs.2024.a926057.

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Abstract: Classical rabbinic literature is intensely material, as it invokes numerous objects on seemingly every page. Through the earliest rabbinic discussions on kindling Sabbath lights (M. Shabbat 2), this paper explores new pathways into rabbinic materiality or "talmudic archaeology." Whereas texts can promote a narrow focus on unique or exceptional objects, I argue that they could also provide a promontory to help us see more typical and widely used artifacts, which nets a broader understanding of the material culture that was more likely to be known by most people in Roman Galilee, including rabbis. The "Palestinian Discus Lamp" was the lighting device of choice for most people in the place and time when the Mishnah took shape. Its popularity, I argue, demonstrates the importance of design and practical use, functional aspects that have received insufficient attention. This paper contributes to rabbinics, late antique Judaism, and Jewish material culture studies, while building bridges to design theory, economics, and material religion. Abstract: Classical rabbinic literature is intensely material, as it invokes numerous objects on seemingly every page. Through the earliest rabbinic discussions on kindling Sabbath lights (M. Shabbat 2), this paper explores new pathways into rabbinic materiality or "talmudic archaeology." Whereas texts can promote a narrow focus on unique or exceptional objects, I argue that they could also provide a promontory to help us see more typical and widely used artifacts, which nets a broader understanding of the material culture that was more likely to be known by most people in Roman Galilee, including rabbis. The "Palestinian Discus Lamp" was the lighting device of choice for most people in the place and time when the Mishnah took shape. Its popularity, I argue, demonstrates the importance of design and practical use, functional aspects that have received insufficient attention. This paper contributes to rabbinics, late antique Judaism, and Jewish material culture, while building bridges to design theory, economics, and material religion.

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Amar, Zohar, i Elron Zabatani. "The Use of the Terebinth Tree (Pistacia ssp.) in the Land of Israel in Antiquity: Fruit, Oil, and Resin". Moreshet Israel 19, nr 1 (2021): 5–42. http://dx.doi.org/10.26351/mi/19-1/1.

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This article undertakes a comprehensive study of the place of the terebinth (Pistacia palaestina) and the Pistacia atlantica (P. terebinthus) in both the cultivated and uncultivated landscapes of ancient Israel. Presenting detailed accounts of historical sources (primarily rabbinical and classical literature), along with archaeobotanical and paleographic archaeological sources, the study focuses on describing how the terebinth’s fruit has been used to provide food and oil and resin even until today. The main contribution of the article is in describing the practical process of producing oil and resin from the pistacia trees. The evidence shows that in the past, the resin, made mainly from the Pistacia atlantica, was used for medical purposes, and, especially, as an ingredient in incense. This resin was in high demand in the ancient world and became an export product of the Land of Israel. For the purposes of the study, resin was produced in Israel from some eighty trees at four different sites. Production was carried out based on two models: resin production from the mastic tree (Pistacia lentiscus) as practiced on Chios Island in Greece; and the method of resin production from the Pistacia atlantica in Iraqi Kurdistan, which is still sold throughout the Arab world. The large quantities of resin obtained confirm that this resin production was indeed an industry with economic potential and profitability in ancient Israel.

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Hildesheimer, Meir. "Moses Mendelssohn in Nineteenth-Century Rabbinical Literature". Proceedings of the American Academy for Jewish Research 55 (1988): 79. http://dx.doi.org/10.2307/3622678.

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Silver, Morris. "Roman A. Ohrenstein and Barry Gordon. Economic Analysis in Talmudic Literature: Rabbinic Thought in the Light of Modern Economics. Studia Post-Biblica 40. Leiden: E. J. Brill, 1992. xviii, 152 pp." AJS Review 20, nr 1 (kwiecień 1995): 197–99. http://dx.doi.org/10.1017/s0364009400006498.

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Nosonovsky, Michael. "Connecting Sacred and Mundane: From Bilingualism to Hermeneutics in Hebrew Epitaphs". Studia Humana 6, nr 2 (1.06.2017): 96–106. http://dx.doi.org/10.1515/sh-2017-0013.

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Abstract Gravestones with Hebrew inscriptions are the most common class of Jewish monuments still present in such regions as Ukraine or Belarus. Epitaphs are related to various Biblical, Rabbinical, and liturgical texts. Despite that, the genre of Hebrew epitaphs seldom becomes an object of cultural or literary studies. In this paper, I show that a function of Hebrew epitaphs is to connect the ideal world of Hebrew sacred texts to the world of everyday life of a Jewish community. This is achieved at several levels. First, the necessary elements of an epitaph – name, date, and location marker – place the deceased person into a specific absolute context. Second, the epitaphs quote Biblical verses with the name of the person thus stressing his/her similarity to a Biblical character. Third, there is Hebrew/Yiddish orthography code-switching between the concepts found in the sacred books and those from the everyday world. Fourth, the epitaphs occupy an intermediate position between the professional and folk literature. Fifth, the epitaphs are also in between the canonical and folk religion. I analyze complex hermeneutic mechanisms of indirect quotations in the epitaphs and show that the methods of actualization of the sacred texts are similar to those of the Rabbinical literature. Furthermore, the dichotomy between the sacred and profane in the epitaphs is based upon the Rabbinical concept of the ‘Internal Jewish Bilingualism’ (Hebrew/Aramaic or Hebrew/Yiddish), which is parallel to the juxtaposition of the Written and Oral Torah.

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Levy, Gabriel. "Rabbinic Philosophy of Language: Not in Heaven". Journal of Jewish Thought and Philosophy 18, nr 2 (2010): 167–202. http://dx.doi.org/10.1163/147728510x529036.

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AbstractI argue that “sampling” is at the heart of rabbinical hermeneutics. I argue further that anomalous monism—and specifically its arguments about token identity, of which sampling is one species—provides some insight into understanding the nature of rabbinical hermeneutics and religion, where truth is contingent on social judgment but is nevertheless objective. These points are illustrated through a close reading of the story of the oven of Aknai in the Bavli’s Baba Metzia. I claim that rabbinic Judaism represents an early attempt to integrate written texts into communicative processes, and thus frame the essay by comparing it to more recent computational technologies.

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Lowry, S. Todd. "Roman A. Ohrenstein, Economic Analysis in Talmudic Literature: Rabbinic Thought in the Light of Modern Economics, second edition, revised and enlarged, (New York: Vantage Press, 2003) pp. XX, 233, $26.95, ISBN 0-533-14298-9." Journal of the History of Economic Thought 27, nr 3 (wrzesień 2005): 353–54. http://dx.doi.org/10.1017/s1053837200008865.

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Gaimani, Aharon. "Succession to the Rabbinate in Yemen". AJS Review 24, nr 2 (listopad 1999): 301–23. http://dx.doi.org/10.1017/s0364009400011272.

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Rabbinical appointments in modern times have been the subject of some study: in Ashkenaz it was customary for a son to inherit the office of rabbi from his father, provided he was deserving. Simḥa Assaf writes: “We do not find [in earlier periods] the practice which is widespread today, whereby a community, upon the death of its rabbi, appoints his son or son-in-law even if they are unworthy replacements. Previously, communities were not subject to this ‘dynastic imposition.’” Under the rule of the Ottoman Empire, in the seventeenth century, there are attestations of the rabbinical office becoming a dynasty reserved for certain families, notably Ṭayṭaṣaq, Ṣarfati and ‘Arameh, in Saloniki.Although the rabbinate was not perceived as the rightful monopoly of any particular family, interviews conducted with rabbis and community leaders on this point indicate that certain families had clearly been preferred over others. From the seventeenth century onwards this grew more pronounced: occasionally, the community would refrain from appointing a new rabbi and wait for a younger son to reach maturity so he could inherit his father's position.

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Giambrone, Anthony. "Aquila's Greek Targum: Reconsidering the Rabbinical Setting of an Ancient Translation". Harvard Theological Review 110, nr 1 (21.12.2016): 24–45. http://dx.doi.org/10.1017/s0017816016000377.

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Aquila of Sinope, the legendary second-century translator and convert to Judaism, appears in both Jewish and Christian tradition. Recent literature on his famous Greek translation of the Hebrew Scriptures is surprisingly limited, however. Dominique Barthélemy's landmark monograph on the Minor Prophets’ scroll gives some significant introductory attention to Aquila and the influence of Rabbi Akiva upon him, but the study's influential (if traditional) conclusions cannot be considered final. Lester Grabbe, in particular, has critiqued Barthélemy's portrayal of Aquila as a zealous follower (“un chaud partisan”) of Akiva and of his characteristic manner of exegesis (especially the inclusive sense he gave the accusative particle’ēt). If there are real reasons informing this conventional depiction of Aquila, for Grabbe, “no isolated theory linking a particular translation with a particular figure of Jewish literature can truly claim serious attention,” without considerably more information about how the whole spectrum of Greek recensional activity interacted with all the diverse forms of ancient Jewish interpretation. Grabbe offers an important critique. At the same time, he requires a considerable advance in our knowledge. Indeed, given many irremediable uncertainties touching the precise information Grabbe would demand, it is not clear how far conclusions in this area can ever be entirely distanced from conjectures.

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Menache, Sophia. "Dogs: God's Worst Enemies?" Society & Animals 5, nr 1 (1997): 23–44. http://dx.doi.org/10.1163/156853097x00204.

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AbstractIn a broad survey of negative and hostile attitudes toward canines in pagan, Jewish, Christian, and Muslim traditions, the author posits that warm ties between humans and canines have been seen as a threat to the authority of the clergy and indeed, of God. Exploring ancient myth, Biblical and Rabbinical literature, and early and medieval Christianity and Islam, she explores images and prohibitions concerning dogs in the texts of institutionalized, monotheistic religions, and offers possible explanations for these attitudes, including concern over disease.

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Gray, Alyssa M. "The Formerly Wealthy Poor: From Empathy to Ambivalence in Rabbinic Literature of Late Antiquity". AJS Review 33, nr 1 (30.03.2009): 101–33. http://dx.doi.org/10.1017/s0364009409000051.

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Students of poverty in Jewish, Christian, and Muslim social, literary, and legal contexts in late antiquity and the Middle Ages have noted the phenomenon of wealthy people who fall into poverty and the provision of charitable assistance to them. This essay's principal purpose is to point out an important difference between the development of attitudes toward the formerly wealthy poor in rabbinic literature of late antiquity and in other religious and legal contexts. Peter Brown notes evidence of late Roman empathy for the wellborn poor, hypothesizing that this empathy can be attributed to a desire to preserve these remnants of the old, proud plebs romana in the uncertain sixth century. Ingrid Mattson demonstrates that between the eighth and tenth or eleventh centuries CE, Islamic jurists moved in the direction of taking the “social and economic context” of a poor person into account in determining that person's legitimate needs. By contrast, as this essay will show, rabbinic literature of late antiquity moved in the opposite direction, from third-century empathy for the formerly wealthy poor to growing ambivalence in the fourth through the seventh centuries.

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Ringer, Albert. "A Persecution was Decreed:Persecution as a Rhetorical Device in the Literature of the Ge’onim and Rishonim Part 1". European Journal of Jewish Studies 6, nr 2 (2012): 183–206. http://dx.doi.org/10.1163/1872471x-12341234.

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Abstract It is a common misconception that the haftarah started as a replacement for the reading of the Torah. This idea has its modern source in an influential article published in 1927 by Jacob Mann.1 Going back to rabbinical and medieval sources shows that we should read them as topological texts. They give a pseudo-historical basis to well known and loved features of the service, like the haftarah, thereby missing a straightforward Talmudic source. Furthermore, they seem to be in dialog with other medieval texts that speak about martyrdom as a reaction to repression.

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Schiffman, Daniel A. "Rabbinical perspectives on money in seventeenth-century Ottoman Egypt". European Journal of the History of Economic Thought 17, nr 2 (8.01.2010): 163–97. http://dx.doi.org/10.1080/09672560903320076.

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Ringer, Albert. "A Persecution was Decreed: Persecution as a Rhetorical Device in the Literature of the Ge’Onim and Rishonim Part 2". European Journal of Jewish Studies 7, nr 1 (2013): 17–37. http://dx.doi.org/10.1163/1872471x-12341244.

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Abstract It is a common misconception that the haftarah started as a replacement for the reading of the Torah. This idea has its modern source in an influential article published in 1927 by Jacob Mann. Going back to rabbinical and medieval sources shows that we should read them as topological texts. They give a pseudo-historical basis to well known and loved features of the service, like the haftarah, thereby missing a straightforward Talmudic source. Furthermore, they also seem to be in dialog with other medieval texts that speak about martyrdom as a reaction to repression.

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Baumgarten, Jean. "The Representation of the Body in Some Old Yiddish Ethical Texts". Zutot 8, nr 1 (2011): 63–74. http://dx.doi.org/10.1163/18750214-12341234.

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Abstract In the last decades, the study of the body in different religions, including the Jewish tradition, gave rise to a great number of publications. Most of the articles are based on rabbinical sources in Hebrew or Aramaic. But we find fewer publications on the representation of the body in Jewish popular culture. The Old Yiddish literature provides many books which could help us to analyse the image of the body, as reflected in different types of texts, all of them show the growing importance of the body during the early modern period.

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Dalton, Krista. "Teaching for the Tithe: Donor Expectations and the Matrona's Tithe". AJS Review 44, nr 1 (kwiecień 2020): 49–73. http://dx.doi.org/10.1017/s0364009419000886.

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This article examines a story in the Jerusalem Talmud depicting a wealthy woman who expects Torah instruction in exchange for her tithes. This textual example is used as a lens through which to view the changing social, religious, and economic relationships of Roman Syria Palaestina, whereby the biblically described institution of tithing to priests expanded to include priestly descendent rabbis. Giving the priestly tithe to a rabbi, while advantageous in a period of rabbinic fundraising, presented a distinct set of challenges as it came to resemble patronage practices associated with Roman elites. Through close textual analysis of the wealthy woman's tithe, the prominence and consequences of scholastic donations are examined, both in rabbinic literature and in the broader late ancient Mediterranean.1

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Kleiman, Ephraim. "Economic Analysis in Talmudic Literature: Rabbinic Thought in the Light of Modern Economics, by Roman A. Ohrenstein and Barry Gordon. Studia Post-Biblica, vol. 40. E. J. Brill, Leiden, New York and Koln, 1992. Pp. xv, 152. ISBN 90-04-09540-3." Journal of the History of Economic Thought 16, nr 1 (1994): 161–63. http://dx.doi.org/10.1017/s1053837200001504.

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Lampurlanés, Isaac. "New Literature from the Paris Disputation against the Talmud". Medieval Encounters 30, nr 1 (14.03.2024): 1–68. http://dx.doi.org/10.1163/15700674-12340179.

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Abstract In 1239, the convert Nicholas Donin submitted thirty-five articles against the Talmud to Pope Gregory IX. As a result, Christendom became aware of how Jews observed an oral law that was allegedly plagued with folly, blasphemy, and heresy. This triggered the infamous trial against the Talmud and resulted in the production of several Latin translations of rabbinical texts, including the compilation of the Extractiones de Talmud (1245). The present article mainly focusses on a short text taken from the manuscript Vatican City, Biblioteca Apostolica Vaticana, MS Vat. lat. 822 (folios 204ra–205ra), which includes a series of Talmudic passages that derive from texts which emerged from the Paris Disputation against the Talmud (1240–1245). From it, we are able to infer new information regarding the genesis of subsequent anti-Jewish works, including the Errores Iudaeorum by Thibaud de Sézanne and Passau Anonymous anti-Jewish sections. Additionally, we also provide the edition and translation of the text of the Vatican manuscript at the end of the article.

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Lawrance, Jeremy. "Jewish Forerunners of the Spanish Biblia romanceada: A Thirteenth-Century Witness (Bodleian MS Hunt. 268)". Zeitschrift für romanische Philologie 138, nr 2 (1.06.2022): 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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Slabodsky, Santiago. "Emmanuel Levinas’s Geopolitics: Overlooked Conversations between Rabbinical and Third World Decolonialisms". Journal of Jewish Thought and Philosophy 18, nr 2 (2010): 147–65. http://dx.doi.org/10.1163/147728510x529027.

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AbstractIn this article, I re-evaluate critiques of Levinas’s Eurocentrism by exploring his openness to decolonial theory. First, I survey Levinas’s conceptual confrontation with imperialism, showing that his early Eurocentric work (1930s‐1960s) is revised in his later writing (1970s‐1980s). Second, I explore the contextual reasons that led him to take that path, such as his previously overlooked conversations with the liberationist South American intellectual Enrique Dussel. Finally, I present the case for a revisitation of the current theoretical frameworks of Jewish thought. I explain how Levinas’s encounter with Third World discourses helps to add a needed decolonial layer to contemporary Jewish intercultural conversations.

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Kramp-Seidel, Nicola. "»Der Satan tanzt«: Rhetorische Strategien in der Responsa-Sammlung Ele Divre ha-Brit". Aschkenas 32, nr 1 (27.04.2022): 125–52. http://dx.doi.org/10.1515/asch-2022-0004.

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Abstract Respondents construct their answers by implanting a style, using tropes and patterns of argumentations. Thereby, they intend to emphasize the correctness of their answer and to stage their authority. Due to this fact it is worthwhile to examine responsa as literature – one of two trends in the Law-and-Literature-Movement. In this paper I want to analyse the collection of responsa called Ele Divre ha-Brit. This collection of 22 responsa was edited in 1819 by the Bet Din (rabbinical court) of Hamburg in order to condemn the new reforms in Hamburg implemented by the reformers. My goal is to see if and how the febrile atmosphere is visible in rhetoric. It can be shown that a lot of tropes and stylistic devices are used to emotionalise the reader. But patterns of argumentations like »correctio« are used as well with the intention to stress the correctness of the answers.

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Kramp-Seidel, Nicola. "»Der Satan tanzt«: Rhetorische Strategien in der Responsa-Sammlung Ele Divre ha-Brit". Aschkenas 32, nr 1 (27.04.2022): 125–52. http://dx.doi.org/10.1515/asch-2022-0004.

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Abstract Respondents construct their answers by implanting a style, using tropes and patterns of argumentations. Thereby, they intend to emphasize the correctness of their answer and to stage their authority. Due to this fact it is worthwhile to examine responsa as literature – one of two trends in the Law-and-Literature-Movement. In this paper I want to analyse the collection of responsa called Ele Divre ha-Brit. This collection of 22 responsa was edited in 1819 by the Bet Din (rabbinical court) of Hamburg in order to condemn the new reforms in Hamburg implemented by the reformers. My goal is to see if and how the febrile atmosphere is visible in rhetoric. It can be shown that a lot of tropes and stylistic devices are used to emotionalise the reader. But patterns of argumentations like »correctio« are used as well with the intention to stress the correctness of the answers.

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Kramp-Seidel, Nicola. "»Der Satan tanzt«: Rhetorische Strategien in der Responsa-Sammlung Ele Divre ha-Brit". Aschkenas 32, nr 1 (27.04.2022): 125–52. http://dx.doi.org/10.1515/asch-2022-0004.

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Abstract Respondents construct their answers by implanting a style, using tropes and patterns of argumentations. Thereby, they intend to emphasize the correctness of their answer and to stage their authority. Due to this fact it is worthwhile to examine responsa as literature – one of two trends in the Law-and-Literature-Movement. In this paper I want to analyse the collection of responsa called Ele Divre ha-Brit. This collection of 22 responsa was edited in 1819 by the Bet Din (rabbinical court) of Hamburg in order to condemn the new reforms in Hamburg implemented by the reformers. My goal is to see if and how the febrile atmosphere is visible in rhetoric. It can be shown that a lot of tropes and stylistic devices are used to emotionalise the reader. But patterns of argumentations like »correctio« are used as well with the intention to stress the correctness of the answers.

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Waldinger, Albert. "Ashen Hearts and Astral Zones: Bashevis Singer in Yiddish and English Preparations". Meta 47, nr 4 (30.08.2004): 461–78. http://dx.doi.org/10.7202/008031ar.

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Abstract This article interprets the career of the Yiddish writer Isaac Bashevis Singer, winner of the Nobel Prize for Literature in 1978, in English translation. Involved is an understanding of the emotional and linguistic impact of the Haskala or “Jewish Enlightenment” on Polish Jewisk life as well as of the other ideologies confronting Jewry—Socialism, Zionism and Hassidic Return, for example. Involved also is a just evaluation of the linguistic achievements of Singer’s translators, especially Jacob Sloan, Cecil Hemley, Elaine Gottlieb, Saul Bellow and Isaac Rosenfeld, all of whom have a creative identity with a thematic and stylistic influence on translation quality. An attempt is likewise made to demonstrate Singer’s transcendence of his rabbinical past and of his refuge in the United States.

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Fisch, Yael. "The Origins of Oral Torah: A New Pauline Perspective". Journal for the Study of Judaism 51, nr 1 (19.03.2020): 43–66. http://dx.doi.org/10.1163/15700631-12511265.

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Abstract This article proposes to rethink the genealogy and origin of the rabbinical terms Oral Torah and Written Torah. The terms appear for the first time in Tannaitic literature, yet scholars have attempted to ascribe to them an earlier date and to present them as a Second Temple, specifically Pharisaic, distinction. This article problematizes the existing genealogies and considers neglected evidence found in Paul’s Letter to the Romans that advances our understanding of the Oral Torah/Written Torah distinction in the first century CE. According to my rereading of Rom 10:5-13 and 3:19-31, Paul has a notion of double-nomos within scripture, and his twofold torah is presented as oral and written. Apart from rabbinic literature, it is only in Paul that we find the use of an Oral Torah/Written Torah distinction. This evidence affects both how the history of the rabbinic terms is understood and how Paul is configured in his Jewish matrix.

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Shepkaru, Shmuel. "From After Death to Afterlife: Martyrdom and Its Recompense". AJS Review 24, nr 1 (kwiecień 1999): 1–44. http://dx.doi.org/10.1017/s0364009400010977.

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In rabbinical literature the belief in a postmortem existence is rather obvious. Related terminology is relatively abundant, although fluid and obscure at times. The use of this terminology by a diversity of Jewish sources further complicates the understanding of the enigmatic notion called afterlife.The purpose of this article is to explore one aspect of the Jewish credo of the afterlife: the nature of divine recompense in relation to martyrdom. The article aims at determining when a relationship between voluntary death and divine recompense was first established and what the nature of this recompense was. While this relationship does not contain answers to every question regarding Jewish tenets on the afterlife, I believe it to be indicative of general Jewish attitudes toward life and death in various periods and Jewries.

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Leavitt, J. "The Influence of Medieval Rabbinical Commentaries on the Countess of Pembroke's Psalm 58". Notes and Queries 50, nr 4 (1.12.2003): 401–3. http://dx.doi.org/10.1093/nq/50.4.401-a.

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Leavitt, June. "The Influence of Medieval Rabbinical Commentaries on the Countess of Pembroke's Psalm 58". Notes and Queries 50, nr 4 (1.12.2003): 401–3. http://dx.doi.org/10.1093/nq/500401a.

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Schonfeld, Eli. "Making Sense of God: Samson Raphael Hirsch and Franz Rosenzweig on Translation and Anthropomorphisms". Journal of Jewish Thought and Philosophy 31, nr 2 (6.09.2023): 187–214. http://dx.doi.org/10.1163/1477285x-12341350.

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Abstract Contrary to the classical denial of bodily attributes or human emotions to God, both Samson Raphael Hirsch and Franz Rosenzweig embrace biblical anthropomorphisms. Their views on anthropomorphisms are part of their critiques of philosophy, especially of the basic preconceptions of the philosophical approach to the concept of God. This article analyses their positions by examining Hirsch’s commentaries on scripture (especially Gen 6:6), and Rosenzweig’s “A Note on Anthropomorphisms in Response to the Encyclopedia Judaica’s Article.” Through a close reading and interpretation of Rabad of Posquiére’s famous animadversion against Maimonides’s rule concerning heretics, this paper retraces the rabbinical roots of Hirsch’s and Rosenzweig’s approach to anthropomorphisms.

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Chipman, Leigh. "ADAM AND THE ANGELS: AN EXAMINATION OF MYTHIC ELEMENTS IN ISLAMIC SOURCES". Arabica 49, nr 4 (2002): 429–55. http://dx.doi.org/10.1163/15700580260375407.

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AbstractThis paper examines the involvement of the angels in the creation of Adam as an example of mythopoetic activity in Islam. This involvement takes the form of the angels' reaction to Adam's creation and to Adam's superior knowledge. These themes also developed within an anti-Gnostic polemic; the figure of the First Man is important for Gnosticism no less than for Judaism or Islam, yet their visions of this figure differed greatly. The relations between Adam and the angels is an important refraction of the differences between these religions. Comparison of tales from three Islamic genres—tafsīr, ta'rīh and qisas al-anbiyā'—with rabbinical legends shows that, contrary to expectations, Islamic material provides a more mythic conception of these themes than does Jewish midrash.

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Norkina, Ekaterina. "Polygamy among Mountain Jews of the Caucasus in XIX – the beginning of the XXth centuries". Judaic-Slavic Journal, nr 2 (4) (2020): 102–10. http://dx.doi.org/10.31168/2658-3364.2020.2.09.

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The research is devoted to the study of the traditions of polygamy in the mountain-Jewish community of the Caucasus in the XIX - early XX centuries. By the example of one case of polygamy among mountain Jews in Grozny in 1875, the author proposes to consider the existence of traditions from inside: the description and explanation by mountain Jews motivation of its preservation, the problems in polygamous families. The sources for the study are the correspondence and reports of representatives of imperial authority in the Caucasus, reflecting the spread of the tradition of polygamy among mountain Jews, the journals of the Rabbinical Commission of 1879, as well as ethnographic works explaining the origins and motives of maintaining polygamy. The presented case confirms complex intra-family relationships in polygamous families, the maintenance of the tradition of polygamy in several generations of the same family, the existence of marital relations between close relatives.

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Petrovsky-Shtern, Yohanan. "Hasidei de'ar‘a and Hasidei dekokhvaya’: Two Trends in Modern Jewish Historiography". AJS Review 32, nr 1 (kwiecień 2008): 141–67. http://dx.doi.org/10.1017/s036400940800007x.

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Gershon Hundert, one of the leading scholars of Eastern European Jewry, has portrayed Hasidism as “one of many movements of religious enthusiasm that arose in the eighteenth century.” Though most scholars today agree with this description, they diverge regarding the goals of the movement, the causes of its emergence and spread, and its impact on Eastern European Jewry. Simon Dubnow, the father-founder of modern Eastern European Jewish historiography, considered Hasidism to be a response to the seventeenth-century communal crisis. He portrayed Hasidism as a spiritual movement of ordinary Jews who rebelled against the stringencies of rabbinic Judaism and sought spiritual accommodation from charismatic yet uneducated leaders. Benzion Dinur saw Hasidism as a popular revolution against the corrupt power of the kahal, the umbrella self-governing organization of Polish Jewry. Gershom Scholem maintained that it was the popularization of Kabbalah that was responsible for the phenomenal success of Hasidism, its rapid spread, and the mass following of the zaddikim, the hasidic masters. By the end of the late twentieth century, most scholars agreed that Hasidism was a popular movement triggered by the economic breakdown of Polish Jewry, directed against the legal authorities, and led by mystically oriented leaders with no significant rabbinic pedigree or deep knowledge of traditional Jewish sources.

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Radzyner, Amihai. "“We Act as Their Agents” and the Prohibition of Judgment by Laymen: A Discussion of Babylonian Talmud Gittin 88b". AJS Review 37, nr 2 (listopad 2013): 257–83. http://dx.doi.org/10.1017/s0364009413000263.

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A sugya just a few lines long in the Babylonian Talmud, Gittin 88b, had enormous influence on the development of Jewish law in the area of the authority to pass judgment given to rabbinical courts in our day. According to the simple, commonly accepted understanding of this sugya, the Tannaim ruled that the Torah forbade men who had not received ordination to act as judges, and as a result, the judges in Babylonia were permitted to adjudicate, of necessity, only as agents of the judges of Palestine (שליחותייהו קא עבדינן, we act as their agents). The article reexamines these positions. The first part suggests two new ways to understand the essence of the agency of which R. Joseph spoke in the sugya. The second part of the article reexamines the source of the prohibition, to the extent that it exists, against adjudication by laymen.

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Harrán, Don. "“Dum Recordaremur Sion”: Music in the Life and Thought of the Venetian Rabbi Leon Modena (1571–1648)". AJS Review 23, nr 1 (kwiecień 1998): 17–61. http://dx.doi.org/10.1017/s0364009400010023.

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To gauge the breadth of the topic, it should be said at the outset that music occupied a central place in the thought of Leon Modena and that Modena was not just another rabbi in early seventeenth-century Venice, but, among Italian Jews, perhaps the most remarkable figure of his generation. His authority as a spokesman for his people rests on his vast learning, amassed from a multitude of sources, ancient, modern, Jewish, and Christian. He put his knowledge to use in an impressive series of over forty writings. They comprise often-encyclopedic disquisitions on subjects as diverse as Hebrew language and grammar, lexicography, Jewish rites and customs, Kabbalah, alchemy, and gambling, to which one might add various plays, prefaces, rabbinic authorizations, translations, editions, at least four hundred poems (among them epitaphs), a highly personal autobiography, and numerous rabbinical responsa. Of his responsa, two concern music, the earlier of the two amounting to an extended essay on its kinds and functions.

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Regev, Shaul. "‘Woman of valor’ : The character and status of women in jewish philosophy of the sixteenth century". European Journal of Jewish Studies 4, nr 2 (2010): 241–54. http://dx.doi.org/10.1163/102599911x573350.

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AbstractResearchers of Jewish History dealing with the topic of women’s character and status in Medieval Jewish texts drew their information mainly from Rabbinical Responsa and tended to neglect other types of literature: sermons and Biblical commentaries. Responsa were a primary source for two reasons—convenience and availability of the material. However, this type of literature was written out of necessity and dealt with the problematic situations in a woman’s life, whether with regard to her private life (as for instance in matters of marriage or divorce), her financial situation or other difficult issues. It may be possible to put together a clearer picture of women and their position in the Middle Ages, including their treatment by the men of their immediate surroundings, by examining and researching the vast literature of sermons and Biblical commentaries.Using an interpretation of Chapter 31 of the book of Proverbs (“Woman of Valor”), the preacher draws an image of the ideal woman and uses it to present his opinion on women, their shortcomings and their virtues. The main topic that preachers and interpreters discussed was the question of the perfection of women’s intellectual souls. As women did not usually acquire great intellectual learning, it stands to reason that they could not achieve perfection. Therefore, replacements were created that allowed women’s perfection to surpass that of men’s.

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Freund, Richard A. "Ze'ev W. Falk. Religious Law and Ethics: Studies in Biblical and Rabbinical Theonom. Jerusalem: Mesharim Publishers1991. 221 pp." AJS Review 18, nr 2 (listopad 1993): 298–300. http://dx.doi.org/10.1017/s036400940000502x.

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DICK, A. J. "Literature or Economics?" Novel: A Forum on Fiction 37, nr 1-2 (1.03.2003): 205–8. http://dx.doi.org/10.1215/ddnov.037010205.

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Kadish, Alon. "Economics as Literature." Economic Journal 107, nr 440 (1.01.1997): 245–47. http://dx.doi.org/10.1093/ej/107.440.245.

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Sabar, Shalom. "Torah and Magic: The Torah Scroll and Its Appurtenances as Magical Objects in Traditional Jewish Culture". European Journal of Jewish Studies 3, nr 1 (2009): 135–70. http://dx.doi.org/10.1163/102599909x12471170467448.

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AbstractThis essay deals with a little noticed aspect of the Torah scroll in Jewish life and practice—namely, the usage of the scroll and its accessories in the context of sympathetic magic. The Torah is undoubtedly the holiest text in the Jewish tradition, and early on rabbinical authorities set a code that determined the fitting rules of conduct towards the scroll upon which it is written. In the course of time, the Torah scroll and the appurtenances associated with it emerged as the most sacred tangible objects in Jewish tradition and folk culture. Select Torah scrolls in various communities, especially in the lands of Islam, were elevated to a special position and were considered as possessing extraordinary protective powers. Aside from miraculous stories told about such scrolls, the popular beliefs in the power of the Torah scroll in general are best reflected in the ornamental appurtenances which enhanced the physical appearance of the sacred object. Thus, costly ceremonial objects such as the tik (Torah case) or rimonim (Torah finials) were decorated in several communities with magical designs and carefully selected texts, which reflect ideas of Jewish magic in general and are reminiscent of Hebrew amulets in particular.

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BLOCH, EMMANUEL J. "The image of the non-Jew in the responsa of David Zvi Hoffmann". Journal of Jewish Studies 75, nr 1 (3.04.2024): 160–80. http://dx.doi.org/10.3828/jjs.2024.75.1.160.

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This article has a double focus. First, it sheds new light on David Zvi Hoffmann (1843–1931), an important rabbinic scholar, born in the Austrian Empire but who eventually moved westwards to become, at the turn of the century, the rector of the Orthodox Rabbinical Seminary in Berlin and an important halakhic decisor. Taking up the topic of interfaith encounters in nineteenth-century Germany, I demonstrate that Hoffmann held a nuanced and unique perception of Christian–Jewish encounters. The article also offers methodological insights on the analytical tools used in historical and philosophical research into Jewish law. More than half a century ago, Haym Soloveitchik proposed an evidentiary criterion, which he called ‘measurable deflection’, for gauging when medieval social historians may infer historical realia from halakhic sources. This article contends, however, that the usefulness of measurable deflection is limited. It suggests replacing it with alternative benchmarks, called ‘proximity indicators’, and uses them to provide a novel understanding of Hoffmann’s position towards non-Jews. As a conclusion, the article advances that Hoffmann exemplifies the tension of living as a religious Jew in nineteenth-century Germany.

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Galron-Goldschlager, Joseph. "Library of Congress Subject Headings in Jewish Studies: Recent Changes (1992-1994)". Judaica Librarianship 8, nr 1 (1.09.1994): 73–82. http://dx.doi.org/10.14263/2330-2976.1234.

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The following subject headings of interest to Judaica and Hebraica librarians were culled from Library of Congress Weekly Lists nos. 21–51 (1992) (May 20, 1992–December 16, 1992), 1–51 (1993) (December 30, 1992–December 15, 1993), and 1–5 (1994) (January 5, 1994–February 2, 1994). This list continues my earlier one, published in Judaica Librarianship, vol. 7, no. 1–2 (Spring 1992–Winter 1993), pp. 72–78. This list is also an update of my 4th edition of Library of Congress Subject Headings in Jewish Studies (New York: Association of Jewish Libraries, 1993). The term "Jewish Studies" is defined broadly and includes Old and New Testament studies, rabbinical literature , Hebrew and other Jewish languages, Hebrew and other Jewish literatures, Jewish history (including history of the Jews in the Diaspora), Israeli history (including current events in the Land of Israel), geography of the Land of Israel, history of the early Near East (Assyria, Babylonia, etc.), and more. The list also includes headings that may be subdivided with the Religious aspects-Judaism subdivision and with the Religious aspects subdivision that may not be subdivided further.

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Harrán, Don. "“Keḥi kinnor” by Samuel Archivolti (d. 1611): A Wedding Ode with Hidden Messages". AJS Review 35, nr 2 (listopad 2011): 253–91. http://dx.doi.org/10.1017/s0364009411000390.

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Most research has a preliminary story embedded in earlier writings, which raise questions and spawn new inquiries conducive to new findings. The present study was born of other circumstances: I was asked by the directors of the early music group Ensemble Lucidarium if, for purposes of performance, I knew of a translation of Samuel Archivolti's Hebrew wedding ode “Keḥi kinnor” (Take a lyre). I had run across the ode in various listings, but was unfamiliar with any translation, so I suggested doing my own. That is where the problems began. To establish a clean reading for the poem, I consulted its manuscript and printed sources; to confront its verbal obscurities, and pinpoint its meanings, I traced its references to biblical and rabbinical literature; and to satisfy my own curiosity about how it was sung, I looked into the few recorded examples of its melodies. It follows that in this article, I shall be concerned mainly with semantics and music. Yet, to begin, I shall present some information about the author, sources, and prosody of the poem; and, to conclude, I shall compare it with other wedding odes of his and his contemporaries, and, in an epilogue, appraise its singularity.

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Kohler, George Y. "Finding God’s Purpose: Hermann Cohen’s Use of Maimonides to Establish the Authority of Mosaic Law". Journal of Jewish Thought and Philosophy 18, nr 1 (2010): 75–105. http://dx.doi.org/10.1163/147728510x497492.

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AbstractThe most important Jewish source for Hermann Cohen’s rational theology of Judaism is Maimonides’ Guide of the Perplexed. Indeed, the Guide is of such importance that Cohen bases his entire idealistic interpretation of the Jewish religion on it. In particular, Cohen derives his discussion of the continued authority of Mosaic law from the Guide. What follows focuses on Cohen’s discussion of the “Law” in his Religion of Reason out of the Sources of Judaism, and attempts to fill a gap in recent Cohen research by dealing with questions of halakhah and the interpretation of rabbinical sources. Cohen’s original reading of, inter alia, Guide III.31‐32 led him to formulate a theory wherein Mosaic law—and by extension Judaism—guarantees the highest end of human morality. In identifying God with this end, Cohen eventually finds the ultimate criterion for the decision of how much of traditional Jewish law must still be observed in the need for the preservation of the purest monotheism—another central point in Maimonides’ philosophy.

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Katz, Maya Balakirsky. "An Occupational Neurosis: A Psychoanalytic Case History of a Rabbi". AJS Review 34, nr 1 (kwiecień 2010): 1–31. http://dx.doi.org/10.1017/s0364009410000280.

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In consultation with Sigmund Freud, the Viennese psychoanalyst Wilhelm Stekel (1868–1940) treated the first Jewish cleric known to undergo analysis, in 1903. According to the case history, published in 1908, a forty-two-year-old rabbi suffered from aBerufsneurose, an occupational neurosis associated with the pressures of his career. Stekel's case history forms an indelible portrait of a religious patient who submitted himself to the highly experimental treatment of psychoanalysis in the early years of the discipline. However, scholars never integrated the rabbi's case into the social history of psychoanalysis, more as a consequence of Freud's professional disparagement of Stekel than of the case history's original reception. Psychoanalytic historiography has largely dismissed Stekel's legacy, resulting in a lack of serious scholarly consideration of his prodigious publications compared to the attention paid to the work of some of Freud's other disciples. Stekel's most recent biographers, however, credit him as the “unsung populariser of psychoanalysis,” and claim that he is due for reconsideration. But in his published case history of the rabbi, Stekel also warrants introduction to the field of Jewish studies, not only because of the literary treatment of the rabbinical profession by a secular Jewish psychoanalyst, but also because the rabbi incorporated aspects of that experience into his own intellectual framework after treatment.

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García Moreno, Aitor. "Nuevos usos para viejas formas: el caso de cualmente en judeoespañol". Zeitschrift für romanische Philologie 139, nr 3 (11.09.2023): 820–32. http://dx.doi.org/10.1515/zrp-2023-0031.

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Abstract Sephardic texts show a wide variety of adverbial forms ending in -mente, where the etymological scheme of adjective (fem.-sing.) + -mente has been broadened with formations such as verdadmente (‘truly’) or cercamente (‘closely’), in which the suffix -mente is attached (respectively) to a nominal and an adverbial base to form new adverbs of mode/manner. Now, the form cualmente deserves a whole new chapter. Thus, as it has been shown so far (García Moreno 2004, 264‒265, and Hernández González 2012, 196‒197, and 2018), this form of original adverbial character – with a similar meaning to that of its parallel talmente – shows in Judeo-Spanish a process of grammaticalization that has led it to function as a conjunction to introduce completive subordinate clauses.Having said that, such conjunctive uses – mainly documented in Sephardic texts of the so-called «rabbinical prose» of the 18th and 19th centuries – are practically absent in more modern texts. However, as we have demonstrated in this contribution, the form cualmente appears again reanalyzed in journalistic texts from the 1930 s as a type of a relative adverb with a value equivalent to that of ʻaccording to whichʼ and agglutinating the values +relative and +manner of their respective formants cual and -mente.

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Kowalski, Marcin. "Baptism – the Revelation of the Filial Relationship of Christ and the Christian". Biblical Annals 11, nr 3 (16.07.2021): 459–95. http://dx.doi.org/10.31743/biban.12263.

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The author analyses Jesus’ baptism in Jordan, looking for its parallel in the Christian baptism. He begins by acknowledging the historicity of Jesus’ baptism and reflects on the meaning of the baptism of John by juxtaposing it with similar rites described in the Old Testament texts, in Second Temple Jewish literature, and in rabbinical sources. Then he analyses the meaning of Jesus’ baptism, criticizing the historical-critical interpretations that separate the scene of baptism from the theophany that follows it. According to the author, such an operation is unfounded due to the nature of ancient texts and the literary and thematic continuity between baptism and theophany in the synoptic Gospels. Further, the author presents arguments demonstrating that Jesus comes to Jordan already aware of his identity and mission, which the Father’s voice announces to others and objectivizes. In the last step, it is argued that Jesus’ baptism in Jordan together with the Lord’s death and resurrection could have been a point of reference for the early Christian understanding of baptism connected with the gift of the Spirit, with the filial dignity and the “Abba” prayer and with the inheritance of heaven. All these elements can be found in Rom 8:14-17,23 which describes the new life of those baptized in Christ.

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Dekel, Raz. "SS29-02 WORKERS’ HEALTH IN AFRICA FROM ANCIENT TO PRE-MODERN TIMES – THE LITTLE THAT WE KNOW". Occupational Medicine 74, Supplement_1 (1.07.2024): 0. http://dx.doi.org/10.1093/occmed/kqae023.0188.

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Abstract Introduction Not much is known about health in general and occupational health in particular in Africa until modern times, but some evidence can be found especially from indirect sources. Materials and Methods A literature search was conducted to identify studies concerning history of medicine and occupational health in Africa from ancient to pre-modern times. Results There are many schools of medical thought that influenced medicine in Africa in general and probably influenced worker’s health as well, although direct evidence is scarce. The ancient Egyptian medicine, followed by the Greek-Roman medicine, Muslim medicine, European medicine and local African medical traditions, all related to workers’ health as part of the general medical paradigm. The local occupations and medical problems found in Africa contributed to the uniqueness of workers’ health issues. Maimonides, a prominent physician, theologian and philosopher, who lived most of his life in northern Africa, left some remarkable notes concerning occupational health in his medical and responsa (answers to questions posed to rabbinical authorities) writing. Conclusions Africa was influenced by all western medical schools and traditions throughout history. Local occupations, illnesses influencing workers and prominent physicians all had their influence on workers’ health in Africa. Though scarce, evidence for occupational health in Africa from ancient times to pre-modern times exists.

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DaDon, Agnes E., i Kotel DaDon. "Značenje i prednost proučavanja židovske Biblije na biblijskom hebrejskom jeziku". Nova prisutnost XVII, nr 2 (9.07.2019): 393. http://dx.doi.org/10.31192/np.17.2.9.

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In this article the authors analyse the importance of the study of the Old Testament in its original language, Biblical Hebrew. The first part of the article consists of a general introduction followed by the explanation of the main linguistic differences between Biblical and Modern Hebrew, as one of the factors contributing to the difficulty of understanding the Bible even for native Israelis. This part ends with a brief description of the first Modern Hebrew translation of the Bible and the intentions behind this translation, as presented by the translator and the publisher. The central part of this article discusses the following issues: the need of a translation of the Bible from Biblical Hebrew into modern spoken Hebrew, the importance of the Bible and the Biblical text, continues with a general introduction to translation, provides arguments in favour and against the translation of the text from Biblical Hebrew into Modern spoken Hebrew or other languages. The end of this part exposes the difficulties involved in Bible translation, providing examples of major problems in the translation of the Bible. In this context, the background of Torah translations into Aramaic is explained. Finally, in the conclusion, the authors give their recommendations for the school curriculum in Croatia, based on their experiences as teachers and parents. In their work, the authors use many sources from the rabbinical literature since the Talmudic time through the Middle Ages until modern times. Much of this literature is translated into Croatian from Hebrew and Aramaic for the first time by the authors.

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Watts, Michael, i Robert F. Smith. "Economics in Literature and Drama". Journal of Economic Education 20, nr 3 (1989): 291. http://dx.doi.org/10.2307/1182306.

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Olofsgård, Anders, Paul Wachtel i Charles M. Becker. "The economics of transition literature". Economics of Transition 26, nr 4 (4.09.2018): 827–40. http://dx.doi.org/10.1111/ecot.12196.

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