Relevant bibliographies by topics / Shelomoh

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  2. Dissertations / Theses
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Academic literature on the topic 'Shelomoh'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Shelomoh"

1

Lasker, Daniel J. "Commentary on the Kuzari: Heshek Shelomoh by R. Shelomoh Ben Yehuda of Lunel." Journal of Jewish Studies 61, no. 2 (October 1, 2010): 335–39. http://dx.doi.org/10.18647/2976/jjs-2010.

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Kohs, Michael. "The Interplay of Images and Writing in Mafteaḥ Shelomoh: Two Experiments for Escaping from Prison." European Journal of Jewish Studies 11, no. 1 (April 6, 2017): 1–23. http://dx.doi.org/10.1163/1872471x-12341300.

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Mafteaḥ Shelomoh, the Hebrew adaptation of the Clavicula Salomonis, contains a remarkably large number of visual elements, including images and other text-structuring means. This article compares the use of images and image captions of one segulla (an instruction for a magical procedure) in two different manuscripts of the Sefer Mafteaḥ Shelomoh: the ms Oriental 14759 (The British Library, London), and the ms Gollancz. It tries to show how the scribes of the manuscripts were involved in a kind of meta-textual criticism when arranging the textual material anew, adding captions to images and obtaining missing material from alternative sources.
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van Bekkum, Wout. "Seder Avodah for the Day of Atonement by Shelomoh Suleiman Al-Sinjari." Journal for the Study of Judaism 41, no. 3 (2010): 397–98. http://dx.doi.org/10.1163/157006310x503793.

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Prats, Arturo. "The love poetry of Shelomoh ben Reuben Bonafed: Hebrew poems and courtly love." Journal of Medieval Iberian Studies 3, no. 2 (September 2011): 149–63. http://dx.doi.org/10.1080/17546559.2011.610173.

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Petrovsky-Shtern, Yohanan. "The Master of an Evil Name: Hillel Baעal Shem and His Sefer ha-Ḥeshek." AJS Review 28, no. 2 (November 2004): 217–48. http://dx.doi.org/10.1017/s0364009404000157.

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Back in 1993, as senior librarian at the Vernadsky Library in Kiev, Ukraine, in charge of cataloguing a newly uncovered Judaica collection, I came across an enigmatic manuscript entitled Sefer ha-ḥeshek. It did not match the bulk of the Judaica holdings. Nor did it fit in Abraham Harkavy's collection of medieval manuscripts. It was too Ashkenazic for Abraham Firkovich's Karaite papers, and too early for most of S. Ansky's nineteenth-century folkloric materials. The manuscript had a wooden cover, separate from the text, with a copper monogram Sefer ha-ḥeshek in Hebrew (hereafter—SH). SH's title appears randomly as a running head; the author occasionally refers to the title of the manuscript. Primarily because of its size—411 folios, 23 of them blank, some 760 filled pages altogether—and due to its magical contents, I discarded any attempts to identify the manuscript as a version of the well-known Sefer ha-ḥeshek, a twenty-or-so-page kabbalistic treatise on the names of the archangel Metatron attributed to Isaac Luria. Also, since the manuscript is not a commentary on the book of Isaiah or Proverbs, it could neither be Solomon Duran's nor Solomon ha-Levi's Ḥ eshek shelomoh.
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Udovitch, A. L. "Shelomo Dov Goitein." Middle East Studies Association Bulletin 19, no. 2 (December 1985): 306–9. http://dx.doi.org/10.1017/s0026318400016758.

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Watts, Geoff. "Alexis Shelokov." Lancet 389, no. 10081 (May 2017): 1792. http://dx.doi.org/10.1016/s0140-6736(17)31153-4.

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Плетнёва, Людмила Михайловна, Дмитрий Юрьевич Рыбаков, and Надежда Фёдоровна Степанова. "THE CERAMICS OF TOMSK LOCAL OPTION KULAI CULTURAL-HISTORICAL COMMUNITY (ACCORDING TO THE SETTLEMENTS KIZHIROVO II AND SHELOMOK III)." Tomsk Journal of Linguistics and Anthropology, no. 4(30) (December 30, 2020): 107–19. http://dx.doi.org/10.23951/2307-6119-2020-4-107-119.

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В статье представлены результаты исследований керамики двух поселений локального варианта кулайской культурно-исторической общности из Томского Приобья. Первый памятник отражает появление в Томском Приобье населения кулайской культуры и его взаимодействие с автохтонным населением шеломокской (кижировской) культуры, в результате которого формируется томский локальный вариант кулайской КИО. Второй относится к заключительному этапу ее существования в Томском Приобье. Основная задача технико-технологического анализа заключалась в выявлении специфики культурных традиций в отборе исходного сырья и подготовке формовочных масс и сравнительном анализе полученных результатов. В результате исследований установлено, что гончары с Кижирово II предпочитали слабоожелезненные и неожелезненные пластичные глины, использовали несколько источников исходного сырья, отмечена устойчивая традиция в выборе минеральных примесей (добавление дробленого камня). Зафиксировано смешение культурных традиций и взаимодействие населения. Одной из причин наличия сосудов из других по ожелезненности глин может быть связано с новым населением на памятнике. К основным культурным традициям на Шеломке III относится использование пластичной среднеожелезненной глины и добавление дресвы. Отмечено смешение культурных традиций: местных (добавление дробленого камня) с принесенной (добавление шамота). Сравнительный анализ выявил общее и различное для керамики Кижирово II и Шеломок III. Общее — использование пластичных глин, преобладание традиции добавлять в формовочные массы дробленый камень, наличие контактов с населением с навыками, сложившимися в местности, где не были доступны выходы камня. Отличие керамики с Шеломка III от других памятников Томского Приобья в других навыках в выборе сырья – применении среднеожелезненных глин, не характерных для региона. Керамика из Шеломка III отличается и от керамики с памятников, расположенных рядом. Для поселения Кижирово II характерны те же традиции, что и с других памятников Томского Приобья. The article presents the results of research on the ceramics of two settlements of a local variant of the kulai cultural and historical community from the Tomsk Ob region. The first monument reflects the appearance in Tomsk Ob region population kulai culture and its interaction with the indigenous population shelomok (kizhirovo) culture, which is formed in Tomsk local option kulai KIO. The second relates to the final stage of its existence in the Tomsk Ob region. The main task of technical and technological analysis was to identify the specifics of cultural traditions in the selection of raw materials and the preparation of pottery paste and a comparative analysis of the results obtained. As a result of research, it was found that the potters from Kizhirovo II preferred weak ferruginous and non iron raw plastic clay, used several sources of raw materials, and noted a stable tradition in the selection of mineral impurities (the addition of crushed stone). There is a mix of cultural traditions and interaction of the population. One of the reasons for the presence of vessels from other clays may be due to the new population on the monument. The main cultural traditions on Shelomok III include the use of plastic medium- iron clay and the crushed stone. There is a mix of cultural traditions: local (adding crushed stone) with brought (adding chamotte). Comparative analysis revealed common and different of Kizhirovo II and Shelomok III ceramics. General — the use of plastic clays, the predominance of the tradition of adding crushed stone to the pottery paste, the presence of contacts with the population with skills developed in areas where stone outputs were not available. The difference between ceramics from Shelomok III and other monuments of the Tomsk Ob region is in other skills in the choice of raw materials — the use of medium ferruginous clays that are not typical for the region. The pottery from Shelomok III differs from the ceramics from the monuments located nearby. For settlement Kizhirovo II are characterized by the same tradition, as with other monuments in Tomsk Ob river area.
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9

Pletneva, Lyudmila M. "ORNAMENTATION OF CERAMICS FROM STRUCTURES OF SHELOMOK II SETTLEMENT." Vestnik Tomskogo gosudarstvennogo universiteta, no. 436 (November 1, 2018): 175–83. http://dx.doi.org/10.17223/15617793/436/21.

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10

Gershowitz, Uri. "Kabbalah and Philosophy in the Early Works of Salomon Maimon." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 342–61. http://dx.doi.org/10.22363/2313-2302-2020-24-3-342-361.

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Until recent times, the collection of Salomon Maimons early works written in Hebrew, Hesheq Shelomo , was not included into the scientific circulation. An article of professor Gideon Freudenthal on the formation of the young Maimon, filled this lacuna, proving the importance of the analysis of philosophers early works for the comprehension of his literary heritage in general. Freudenthal had studied and published Maimons introduction to Hesheq Shelomo , and then one of the collections treatises, Maаse Livnat ha-Sаppir , consecrated to the ideas and notions of kabbalah (published at the end of 2019). In his analysis Freudenthal had focused on Maimons rational interpretation of kabbalah. The present article represents an attempt to expand Freudenthals research, adding an analysis of another aspect of young Maimons thought. We will try to show that kabbalah, generally understood by early Maimon as ancient Jewish knowledge, had, according to the thinker, to complete philosophy and mitigate arising in it problems. In his early works Maimon was not only criticizing widely occurring profane kabbalah, but also Maimonides philosophy. According to Maimon, it is not possible to understand the true kabbalah without philosophy, but philosophical knowledge is not complete and often erroneous without kabbalah: the true kabbalah rectifies and adjusts it. The critic of Aristotelianism and its derivate, proposed by Maimon in his early works (probably under the influence of Hasdai Crescas), can add clarity to the understanding of the development of his philosophical thought in the late period.
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Dissertations / Theses on the topic "Shelomoh"

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Al-Aḥdab, Iṣḥak ben Shlomo Raanan Ora. "Shire Yitsḥaḳ ben Shelomoh Alʼaḥdab." Lod : Mekhon Haberman le-meḥḳere sifrut, 1988. http://catalog.hathitrust.org/api/volumes/oclc/25090267.html.

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Originally presented as author's Thesis (M.A.)--Universiṭat Tel-Aviv, Tel Aviv, 747 (1986 or 1987).
Poems. Title on added t.p.: The poems of Iṣḥak ben Shlomo Al-Aḥdab. Includes bibliographical references (p. 11-14) and index.
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2

Nehemiah, ben Solomon ben Heiman Katsumata Naoya. "The liturgical poetry of Nehemiah ben Shelomoh ben Haiman ha-Nasi : a critical edition /." Leiden : Brill, 2002. http://catalogue.bnf.fr/ark:/12148/cb388808581.

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Abel, Julian. "Masoretic work of Rabbi Yedidyah Shelomoh Rafa'el Norzi Minhat Shai with an introduction to the Masorah and Mantuan Jewry." Thesis, University of Manchester, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.544147.

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The aim of this work is to analyse and evaluate the Minýat Shai - the masoretic biblical commentary of Rabbi Yedidyah Shelomoh R. Wel Norzi of Mantua. Chapters four through nine offer a copiously annotated translation of Norzrs observations on pericope Bereshit and constitute the central feature of the thesis. The preceding chapters place Norzi's work in its historicai context and the final chapter offers a characterisation of Norzi and his magnum opus. Chapter one is a history of the reproduction of the biblical text from the earliest times, and deals with the existence of divergent texts in the Second Temple period, the ultimate acceptance by the rabbis of the text that would become known as the Masoretic Text, masoretic activity in Second Temple times and the first written masoretic records in the Classical Rabbinic Texts, the Masoretes - from c. 500 to c. 1000, the gradual dominance of the codex over the scroll for biblical texts and masoretic glosses the three masoretic schools, the dominance of Tiberias, the Tiberian sub-schools of Ben Asher and Ben Naftali, and the dominance of Ben Asher. I have also, here, surveyed the masoretic literature compiled independently of the biblical text, lost and extant biblical manuscripts and the post-Masoretes from c. 1000 to the mid-twentieth century. The chapter proceeds to a survey of the printed Hebrew Bible from the fifteenth to the mid-twentieth century with a final section on masoretic scholars, literature and Bible-editions from c. 1950 and into the twenty-first century. Chapter two presents a history of the Jewish community of Mantua prefixed by a historical sketch of the city itself Mostly devoted to the rabbinic scholars of Mantua, the chapter surveys briefly all the main aspects of Jewish communal life in the city. The period more fully covered is from from c. 1400 to c. 1800 though the earliest periods and the 19th and 20th centuries are touched on. Chapter three contains a biographical vignette of Norzi and discusses the historicalp erspectiveo f the Minot Shai. It surveys the manuscripts and printed editions 9 of the Minhat Shai and its addenda and illustrates the influence of this work of unsurpassed fame on contemporary and future generations. Chapters four through nine are a translation of Minhat Shai to pericope Bereshit (Genesis 1:1 -6:8 ) based on the Bodleian manuscript with references to the readings of the British Library manuscript MSS Kauft= A44 and A45 and the main editions. In the notes, I have attempted to elucidate technical terms and difficult passages, to supply exact sources for quotations, to identify all authors and works mentioned by Norzi and to supply basic biographical or bibliographical information on them. I have also tried to extricate the biblical and rabbinic allusions and the humorous asides embedded in his literary style. Chapter ten is a characterization of Norzi and the Minýat Shal describing the author and the completenesso f his commentary- dealing with every aspect of the Masoretic Text, Norzis sources, terminology and methodology, the embodiment of biblical and rabbinic phraseology in his language and his sense of humour
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Ben-Shach, Jane Respitz. "The false Messiah in Yiddish literature : a comparison between two dramatic works." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59384.

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This thesis discusses the role of the "false Messiah" in modern Yiddish Literature.
The figure of the Messiah in Jewish religious imagination signifies the prophetic yearning for redemption at the end of days, but it also provoked hopes in a strong leader who will bring about social and political redemption. Based on historical models, literature from the twelfth to the twentieth century addressed these "false Messiahs" and in the modern period used them to define and illustrate contemporary catastrophe.
Shlomo Molcho by American Yiddish poet Aaron Glanz-Leyeles and Prince Reuveni by Soviet Yiddish author David Bergelson are two twentieth century poetic historic dramas based on two messianic figures of the sixteenth century. These two modern works are compared in relation to the respective authors' life and times, political and aesthetic outlook, and dramatic powers. The comparison shows the usefulness of the "false Messiah" in dramatizing and expressing difficult contemporary issues.
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Books on the topic "Shelomoh"

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ha-Kohen, Rabinoṿits Yitsḥaḳ Mordekhai, ed. Sefer Ohel Shelomoh: ʻAṭeret Shelomoh. Yerushalayim: Mekhon Ḥokhmat Shelomoh, 1998.

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Shraiber, S. Mishle Shelomoh. Petaḥ Tiḳṿah: S. Shraiber, 2003.

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Shṭern, Barukh ben Shelomoh. Binyan Shelomoh. Yerushalayim: B. Shṭern, 2004.

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Cohen, Miki. Sefer Shelomoh. Tel Aviv: Gal, 1998.

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Ḥayim, Aviner Shelomoh. Pisḳe Shelomoh. Bet El: Sifriyat Ḥaṿah, 2012.

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Mordekhai, Shelomoh ben. Ḥesheḳ Shelomoh. [New York, N.Y.?: ḥ. mo. l., 1991.

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Kohen, Shelomoh. Sefer Ṿa-yeḥal Shelomoh: Ṿa-yeʼesof Shelomoh. [Bruḳlin, N.Y: Aḥim Goldenberg, 2005.

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Z, Friedmann-Weiss S., ed. Sefer Ḥemed Shelomoh: ʻim petiḥah, Ḳunṭres Kerem Shelomoh ... Bruḳlin: Kollel Chemed Shlome Tenka, 1999.

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Shṭern, Barukh ben Shelomoh. Sefer Binyan Shelomoh. Yerushalayim: Barukh Shṭern, 2005.

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Mehr, Shelomoh. Sefer Divre Shelomoh. [Bruḳlin, N.Y: Aḥim Goldenberg, 1993.

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Book chapters on the topic "Shelomoh"

1

Nagel, Silvia. "Note al «Libro della correzione dei costumi dell’anima» di Shelomoh ibn Gabirol." In Rencontres de Philosophie Médiévale, 625–39. Turnhout: Brepols Publishers, 2006. http://dx.doi.org/10.1484/m.rpm-eb.3.2898.

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Nagel, Silvia. "Sistema percettivo, passioni dell'anima e felicità intellettuale nella «Correzione dei costumi dell'anima» di Shelomoh ibn Gabirol (Avicebron)." In Textes et Etudes du Moyen Âge, 255–76. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.tema-eb.4.00178.

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Perani, Mauro. "Nuova luce su due copisti ebrei italiani: Yequtiel ben Shelomoh Finzi (Crevalcore 1428) e Iṣḥaq ben Yehudah Shuwaykat alias Busacca Sagictuni (Siracusa 1452)." In Manuscrits hébreux et arabes, 237–61. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.bib.1.102094.

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Harif, Hanan. "The Orient between Arab and Jewish National Revivals: Josef Horovitz, Shelomo Dov Goitein and Oriental Studies in Jerusalem." In Modern Jewish Scholarship on Islam in Context, edited by Ottfried Fraisse, 319–36. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110446890-018.

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"The literary world of Shelomoh Bonafed by Angel Sáenz-Badillos." In Studies in Medieval Jewish Poetry, 167–83. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004169319.i-300.49.

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"Foreword by Shelomo Morag." In A History of the Hebrew Language, ix—x. Cambridge University Press, 1993. http://dx.doi.org/10.1017/cbo9781139166553.001.

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"Rabbi Shelomo Bekhor Hutsin (Rashbah):." In The Emergence of Modern Hebrew Creativity in Babylon, 1735- 1950, 137–52. Purdue University Press, 2009. http://dx.doi.org/10.2307/j.ctt6wq378.9.

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"SHELOMO DEPIERA (1340s–after 1417)." In The Dream of the Poem: Hebrew Poetry from Muslim and Christian Spain, 950-1492, 299–304. Princeton: Princeton University Press, 2009. http://dx.doi.org/10.1515/9781400827558.299.

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"Maimon's Medieval Desire: The Hesheq Shelomo." In The Radical Enlightenment of Solomon Maimon, 52–84. Stanford University Press, 2006. http://dx.doi.org/10.11126/stanford/9780804751360.003.0003.

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"From Shelomo Ben Yehoshua to Solomon Maimon." In The Radical Enlightenment of Solomon Maimon, 109–42. Stanford University Press, 2006. http://dx.doi.org/10.11126/stanford/9780804751360.003.0005.

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