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Journal articles on the topic 'Shelomoh'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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11

Gottlieb, Leeor. "Towards a More Precise Understanding of Pseudo-Jonathan’s Origins." Aramaic Studies 19, no. 1 (May 17, 2021): 104–20. http://dx.doi.org/10.1163/17455227-bja10019.

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Abstract Many have assumed that Targum Pseudo-Jonathan (TgPsJ) is the product of first millennium Palestine. This study presents evidence suggesting that TgPsJ is neither from the first millennium, nor from Palestine. TgPsJ displays an unawareness of some basic facts with regard to the geography of the land of Israel, which makes the argument for its author being a native of Palestine unpersuasive. Excerpts from Even Bochan, a twelfth-century Hebrew lexicon written by Menachem ben Shelomo, the author of Sekhel Tov, exhibit textual similarities to statements found elsewhere only in TgPsJ. The nature of these statements lead to the conclusion that Even Bochan precedes TgPsJ and not vice versa. This suggests that the origins of TgPsJ are to be found in twelfth-century Italy.

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12

Pletneva, L. M. "LOCATION OF BRONZE OBJECTS AND BRONZE CASTING EQUIPMENT IN SHELOMOK II SETTLEMENT." Tomsk State Pedagogical University Bulletin, no. 3 (2018): 194–97. http://dx.doi.org/10.23951/1609-624x-2018-3-194-197.

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13

Ofer, Yosef. "Methods and Sources of Yedidya Shelomo Norzi in his Treatise Minhat Shay." Textus 24, no. 1 (August 19, 2009): 287–312. http://dx.doi.org/10.1163/2589255x-02401016.

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14

Pletneva, L. M., and N. F. Stepanova. "RESULTS OF THE TECHNICAL AND TECHNOLOGICAL ANALYSIS OF CERAMICS FROM SHELOMOK II SETTLEMENT." Tomsk Journal of Linguistics and Anthropology, no. 3 (2018): 107–17. http://dx.doi.org/10.23951/2307-6119-2018-3-107-117.

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15

Burns, Robert I. "The Missionary Syndrome: Crusader and Pacific Northwest Religious Expansionism." Comparative Studies in Society and History 30, no. 2 (April 1988): 271–85. http://dx.doi.org/10.1017/s001041750001519x.

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The search for medieval parallels and for medieval roots in New World history has become a fascinating genre. My own university has produced one of the major figures in this field, Lynn White, Jr., and has recently honored another, Luis Weckmann. With the Columbus centennial rushing toward us, we may expect more exercises in their spirit. Such an approach is not farfetched or whimsical. We are the heirs of medieval technology and mentalities. In both, as White has reminded us, the United States may be “closer to the Middle Ages than is Europe.“ And the great historian Shelomo Goitein, after spending most of his working life in pre-Nazi Germany and then in Israel, upon moving to the United States was startled to recognize the medieval flavor of our social structures and mentalities; as a lifelong student of the Middle Ages, he found that “one feels quite at home“ here.

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16

Glinert, Lewis. "Shelomo Morag: Babylonian Aramaic: the Yemenite tradition. [Hebrew]. Jerusalem: Ben Zvi Institute, 1988." Bulletin of the School of Oriental and African Studies 53, no. 3 (October 1990): 585. http://dx.doi.org/10.1017/s0041977x00152085.

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17

Khan, Geoffrey. "Studies in Hebrew and Jewish Languages Presented to Shelomo Morag (review)." Hebrew Studies 40, no. 1 (1999): 259–62. http://dx.doi.org/10.1353/hbr.1999.0056.

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18

Mazor, Yair. "The Budding of Modern Hebrew Creativity in Babylon, and: The Collected Essays of Rabbi Shelomo Bekhor Hutsin (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 25, no. 2 (2007): 207–8. http://dx.doi.org/10.1353/sho.2007.0038.

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19

Hacohen, Eden. "Affinities between the yoṣerot of Saadya Gaon and Shelomo Suleiman al-Sanjari: a window onto the Gaon’s early career." Journal of Jewish Studies 71, no. 2 (October 1, 2020): 297–320. http://dx.doi.org/10.18647/3461/jjs-2020.

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20

NADRI, GHULAM A. "India traders of the middle ages: documents from the Cairo Geniza (‘India book’) - By Shelomo D. Goitein and Mordechai Akiva Friedman." Economic History Review 62, no. 1 (February 2009): 239–41. http://dx.doi.org/10.1111/j.1468-0289.2008.00461_27.x.

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21

Ivry, Alfred L., Shelomo Morag, Issachar Ben-Ami, and Norman A. Stillman. "Studies in Judaism and Islam, Presented to Shelomo Dov Goitein on the Occasion of His Eightieth Birthday by His Students, Colleagues and Friends." Journal of the American Oriental Society 106, no. 3 (July 1986): 590. http://dx.doi.org/10.2307/602134.

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22

Wiseman, Laura R. "Shelom ‘Olamim—Eternal Peace by S.Y. Agnon: Yishuv-Era Society on the Brink of Statehood." Modern Judaism 36, no. 2 (May 2016): 163–85. http://dx.doi.org/10.1093/mj/kjw007.

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23

Berman, L. V. "David R. Blumenthal, ed. and trans. The Philosophic Questions and Answers of Ḥoṭer ben Shelomo. Études sur le Judaisme médiéval, vol. 11. Leiden: E. J. Brill, 1981. xv, 419 pp." AJS Review 10, no. 2 (1985): 245–50. http://dx.doi.org/10.1017/s0364009400001409.

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24

Grant, Anthony P. "J. Clancy Clements and Shelome Gooden (eds.). Language change in creole languages: grammatical and prosodic considerations, 2011, 241pages. Amsterdam: Benjamins, (Current Topics 36)." Journal of Language Contact 5, no. 2 (2012): 340–41. http://dx.doi.org/10.1163/19552629-00502002.

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25

Schwarzwald, Ora (Rodrigue). "Book review: מילון משווה למרכיב העברי בלשונות היהודים על יסוד האוסף של פרופ' שלמה מורג (Synoptic Dictionary of the Hebrew Component in Jewish Languages Based on Shelomo Morag’s Records, written by Maman, Aharon." Journal of Jewish Languages 2, no. 1 (June 9, 2014): 104–11. http://dx.doi.org/10.1163/22134638-12340020.

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26

Benor, Sarah Bunin. "מילון משווה למרכיב העברי בלשונות היהודים על יסוד האוסף של פרופ׳ שלמה מורג ז״ל, מהדורה שנייה מתוקנת ומורחבת (Synoptic Dictionary of the Hebrew Component in Jewish Languages, Based on the Collection of Shelomo Morag, z”l, Revised and Expanded Second Edition), written by Maman, Aharon." Journal of Jewish Languages 8, no. 1-2 (October 5, 2020): 289–94. http://dx.doi.org/10.1163/22134638-bja10002.

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27

de Lange, Nicholas. "The Ancient World - Moshé Bar-Asher (ed.): Studies in Hebrew and Jewish languages presented to Shelomo Morag. viii, 189 pp. [in English] xi, 552 pp. [in Hebrew]. Jerusalem: The Center for Jewish Languages and Literatures, The Hebrew University of Jerusalem/The Bialik Institute, A.M. 5756/1996." Bulletin of the School of Oriental and African Studies 62, no. 3 (October 1999): 552–53. http://dx.doi.org/10.1017/s0041977x00018644.

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28

Baer, Eva. "From Southern Morocco to Northern Israel: A Study in the Material Culture of Shelomi, by Yedida K. Stillman. 79 pages, map, 29 photographs (11 in color). In Hebrew with English introduction. Applied Scientific Research Co., University of Haifa Ltd., Haifa1982." Middle East Studies Association Bulletin 19, no. 1 (July 1985): 62. http://dx.doi.org/10.1017/s0026318400014899.

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29

Irvine, A. K. "Haggai Erlich: Ethiopia and Eritrea during the scramble for Africa: a policical biography of Rās Aluā, 1875-1897. (Committee on Northeast African Studies. Ethiopian Series, Monograph no.11.) x, 221 pp. East Lansing, Mich.: African studies Centre, Michigan State University; Tel-Aviv University, Sheloah Center for Middle Eastern and Afican Studies, 1982." Bulletin of the School of Oriental and African Studies 48, no. 1 (February 1985): 146. http://dx.doi.org/10.1017/s0041977x00027245.

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30

"Shelomo Dov Goitein." Der Islam 63, no. 2 (1986). http://dx.doi.org/10.1515/islm.1986.63.2.189.

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31

Hacohen, Eden Menachem. "אצחצח דבר גבורות: The Discovery of the Opening Section of Shelomo Suleiman al-Sinjari’s Seder ha-ʿAvodah." Zutot, April 15, 2021, 1–7. http://dx.doi.org/10.1163/18750214-bja10014.

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Abstract This is the first publication of the beginning of one of the sidrei ʿavodah for the Day of Atonement by Shelomo Suleiman al-Sinjari, a prolific Palestinian paytan who lived in the second half of the 9th century. Although well known to researchers, this piyyut was incorrectly attributed to the greatest Palestinian poet: Eleazar b. Qallir. My consultation of a copy of the seder ʿavodah in a Cairo Geniza manuscript and the database of the Ezra Fleischer Geniza Research Project for Hebrew Poetry led to the correct identification of the author of אצחצח דבר גבורות as Shelomo Suleiman. The article contains a critical edition of the beginning of this seder ʿavodah with annotations and variants.

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32

Pletneva, Liudmila. "Weapon of the Shelomok Culture." Izvestiya of Altai State University, 2014. http://dx.doi.org/10.14258/izvasu(2014)4.2-25.

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33

Pletneva, Lyudmila, Irma Ragimkhanova, and Nadezhda Stepanova. "РЕЗУЛЬТАТЫ ТЕХНИКО-ТЕХНОЛОГИЧЕСКОГО АНАЛИЗА КЕРАМИКИ ИЗ МОГИЛЬНИКА ШЕЛОМОК I, ПОСЕЛЕНИЙ КИЖИРОВО, САМУСЬ II." Tomsk Journal of Linguistics and Anthropology, no. 4(26) (March 11, 2020). http://dx.doi.org/10.23951/2307-6119-2019-4-120-127.

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Статья продолжает серию публикаций по результатам технико-технологического анализа керамики памятников раннего железного века Томского Приобья, относящихся к шеломокской культуре и к томскому варианту кулайской культурно-исторической общности. Для анализа были взяты фрагменты керамики из могильника Шеломок I, поселений Кижирово и Самусь II. Результаты анализов показали, как сходство, так и отличия в выборе исходного сырья и подготовки формовочных масс. Например, если для поселения Шеломок II – базового памятника шеломокской культуры, характерна примесь дресвы из гранита с белыми и прозрачными включениями кварца (Плетнёва, Степанова, 2018), то в формовочных массах керамики из могильника добавляли гранит с красными (розовыми) включениями кварца. Памятники эти расположены рядом, на расстоянии 500 м друг от друга, то есть природная среда была одинаковой. Датировка поселения Шеломок II укладывается в пределы V–III вв. до н. э., а могильника Шеломок I – IV–III вв. до н. э., что свидетельствует об их синхронном существовании. Предметы из могильника находят ближайшие аналогии в материалах шеломокской культуры. Сравнение предметного ряда изделий из бронзы, кости и рога свидетельствует о контактах оставившего его населения с тагарцами Ачинско-Мариинской лесостепи, а также, возможно, с населением большереченской культуры, по мнению И. Ж. Рагимхановой и возможно, по мнению Л. М. Плетневой, материалы могильника отражают сложные культурные процессы раннего железного века, происходившие в Томском Приобье и фиксируют приход населения из Ачинско-Мариинского района тагарской культуры.This paper continues a series of publications that report the results oftechnical and technological analysis of ceramics from the Early Iron Age monuments of the Tomsk Ob Region, which are attributed to Shelomok and Tomsk variants of the Kulay cultural and historical community. Fragments of ceramics have been taken for analysis from the Shelomok I burial ground, Kizhirovo and Samus II settlements. The results of analysis demonstrate both similarities and differences in the choice of raw materials and the preparation of molding compounds. For example, the addition of granite gruss with white and transparent quartz inclusions to the pottery paste was typical of Shelomok II settlement (Pletneva, Stepanova, 2018), while the pottery paste from the burial ground included granite with red (pink) quartz inclusions. These monuments are located nearby, at a distance of 500 m away from each other, in the same natural environment. Perhaps, the materials of the burial ground reflect the complex cultural processes of the early Iron Age that took place in the Tomsk Ob region and record the arrival of the population from the Achinsk-Mariinsky district of tagar culture.

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