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Articoli di riviste sul tema "Economics in rabbinical literature"

Autore: Grafiati

Pubblicato: 26 luglio 2024

Ultima modifica: 31 luglio 2025

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1

Miller, Shulamit, Guy Bar-Oz, Eyal Ben-Eliyahu, and Gil Gambash. "Mediterranean Viticulture in Late Antique Palestine." Journal of Interdisciplinary History 56, no. 1 (2025): 43–79. https://doi.org/10.1162/jinh.a.3.

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Abstract Viticulture in Late Antiquity was a widespread, economically vital, and regionally diverse form of horticulture in the Mediterranean world, and archaeological and textual sources such as rabbinical literature shed light on viticulture, particularly in Palestine. Vineyard cultivation was shaped by local geography, climate, and religious norms, with techniques ranging from dryland farming to terracing, and from small plots to industrial-scale wine production. Rabbinical texts highlight Jewish legal and theological concerns—such as prohibitions on mixed planting and non-kosher wine—yet a

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2

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, no. 1 (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, inclu

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3

Amar, Zohar, and Elron Zabatani. "The Use of the Terebinth Tree (Pistacia ssp.) in the Land of Israel in Antiquity: Fruit, Oil, and Resin." Moreshet Israel 19, no. 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 an

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Mashiach, Amir, and Nitza Davidovich. "The Teacher as Portrayed in Rabbinical Literature." World Studies in Education 24, no. 2 (2024): 53–70. http://dx.doi.org/10.7459/wse/240204.

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This study seeks to examine the portrayal of teachers with regard to their personal, ethical, and pedagogic profile, in rabbinical literature, with comparison to other cultures and faiths.The research findings indicate that the figure of the teacher in rabbinical literature is compatible with the requirements and expectations of contemporary teachers. Due to the fact that according to Chazal this is a profession with lofty, particular, universal, and includes hysterical consequences and meaning, not just to preserve the nation’s culture and pass on its beliefs to future generations, but also t

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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, no. 1 (1995): 197–99. http://dx.doi.org/10.1017/s0364009400006498.

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7

Nosonovsky, Michael. "Connecting Sacred and Mundane: From Bilingualism to Hermeneutics in Hebrew Epitaphs." Studia Humana 6, no. 2 (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 –

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8

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, no. 3 (2005): 353–54. http://dx.doi.org/10.1017/s1053837200008865.

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9

Levy, Gabriel. "Rabbinic Philosophy of Language: Not in Heaven." Journal of Jewish Thought and Philosophy 18, no. 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, a

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10

Gaimani, Aharon. "Succession to the Rabbinate in Yemen." AJS Review 24, no. 2 (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 beco

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11

Giambrone, Anthony. "Aquila's Greek Targum: Reconsidering the Rabbinical Setting of an Ancient Translation." Harvard Theological Review 110, no. 1 (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 c

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12

Menache, Sophia. "Dogs: God's Worst Enemies?" Society & Animals 5, no. 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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Čaja, Andrej. "Basic Impulses of Hebrew Pedagogy." Theology and Philosophy of Education 2, no. 1 (2023): 4–11. https://doi.org/10.5281/zenodo.8002303.

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<strong>Abstract</strong> The privileged place to learn about Hebrew pedagogy is the Bible and rabbinical literature and thus it is of primary interest especially to the religious systems that grew out of it. Nevertheless, from a formal point of view, it offers a priceless contribution to the reflection on educational values as such. The aim of this article is to put forward some basic impulses of Hebrew pedagogy that may be inspirational even today for both teachers and pupils.

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Gray, Alyssa M. "The Formerly Wealthy Poor: From Empathy to Ambivalence in Rabbinic Literature of Late Antiquity." AJS Review 33, no. 1 (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 de

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15

Mashiach, Amir. "The Corporeal, the Physical, and Work in Maimonides’ Teachings." Religions 15, no. 12 (2024): 1558. https://doi.org/10.3390/rel15121558.

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Rabbinical literature has an ambivalent attitude toward work. Some see work as a religious value: “Great is labor, as just as Israel were commanded to keep the Sabbath, thus they were commanded to perform labor, as it is said: ‘Six days you shall labor and do all your work’”. However, others see work as a mere existential need. The current article seeks to comprehend the attitude of R. Moses ben Maimon, also known as Maimonides (1138–1204, Spain–Egypt), to the corporeal, the physical, and work.

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16

Schiffman, Daniel A. "Rabbinical perspectives on money in seventeenth-century Ottoman Egypt." European Journal of the History of Economic Thought 17, no. 2 (2010): 163–97. http://dx.doi.org/10.1080/09672560903320076.

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17

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, no. 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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Shemesh, Abraham Ofir. "“So That Vermin Will Not Suckle from It When It Is Asleep”: Milk-Sucking “Vermin” in Jewish Literature." Review of Rabbinic Judaism 28, no. 1 (2025): 52–70. https://doi.org/10.1163/15700704-20250016.

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Abstract From ancient times until the nineteenth century, a commonly held belief in various cultures was that some reptiles, small mammals, and even birds, adhere to sheep and cattle and suck milk from the females. In Jewish sources, this view is first mentioned in medieval commentaries on the Bible and Talmudic literature, where the practice is attributed to several animals: leeches, hedgehogs, snakes, bats, and vermin in general. Records of the milk-sucking theory in rabbinical writings show that it spread to European countries and throughout the East, for example, in northern France, Proven

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19

Baumgarten, Jean. "The Representation of the Body in Some Old Yiddish Ethical Texts." Zutot 8, no. 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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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, no. 1 (2013): 17–37. http://dx.doi.org/10.1163/1872471x-12341244.

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Abstract (sommario):

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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21

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, no. 1 (1994): 161–63. http://dx.doi.org/10.1017/s1053837200001504.

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22

Dalton, Krista. "Teaching for the Tithe: Donor Expectations and the Matrona's Tithe." AJS Review 44, no. 1 (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 el

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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, no. 2 (2022): 399–421. http://dx.doi.org/10.1515/zrp-2022-0018.

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

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Lampurlanés, Isaac. "New Literature from the Paris Disputation against the Talmud." Medieval Encounters 30, no. 1 (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 204r

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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, no. 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 L

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Kramp-Seidel, Nicola. "»Der Satan tanzt«: Rhetorische Strategien in der Responsa-Sammlung Ele Divre ha-Brit." Aschkenas 32, no. 1 (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

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Kramp-Seidel, Nicola. "»Der Satan tanzt«: Rhetorische Strategien in der Responsa-Sammlung Ele Divre ha-Brit." Aschkenas 32, no. 1 (2022): 125–52. http://dx.doi.org/10.1515/asch-2022-0004.

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Abstract (sommario):

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

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Kramp-Seidel, Nicola. "»Der Satan tanzt«: Rhetorische Strategien in der Responsa-Sammlung Ele Divre ha-Brit." Aschkenas 32, no. 1 (2022): 125–52. http://dx.doi.org/10.1515/asch-2022-0004.

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Abstract (sommario):

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

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Waldinger, Albert. "Ashen Hearts and Astral Zones: Bashevis Singer in Yiddish and English Preparations." Meta 47, no. 4 (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 cr

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Fisch, Yael. "The Origins of Oral Torah: A New Pauline Perspective." Journal for the Study of Judaism 51, no. 1 (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, P

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Shepkaru, Shmuel. "From After Death to Afterlife: Martyrdom and Its Recompense." AJS Review 24, no. 1 (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 r

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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, no. 2 (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 o

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Leavitt, J. "The Influence of Medieval Rabbinical Commentaries on the Countess of Pembroke's Psalm 58." Notes and Queries 50, no. 4 (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, no. 4 (2003): 401–3. http://dx.doi.org/10.1093/nq/500401a.

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Chipman, Leigh. "ADAM AND THE ANGELS: AN EXAMINATION OF MYTHIC ELEMENTS IN ISLAMIC SOURCES." Arabica 49, no. 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—

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Rashi, Tsuriel. "Media Credibility and Its Reflection in Jewish Responsa from the Eighteenth to the Twenty-First Century." Journal of Communication and Religion 35, no. 2 (2012): 96–108. http://dx.doi.org/10.5840/jcr20123528.

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This article surveys, for the first time, a critical media-oriented view of media credibility as it is reflected in the Responsa literature and rulings of rabbis and adjudicators (poskim) over the last 250 years. The texts provide indications of the extent to which Orthodox rabbis granted credibility to the mass media and the degree to which they were aware of the speed at which the various forms of media were developing. That development and the rabbis' concomitant, albeit limited, acceptance of media credibility gradually became significant factors in rabbinical rulings, but for most rabbis

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Norkina, Ekaterina. "Polygamy among Mountain Jews of the Caucasus in XIX – the beginning of the XXth centuries." Judaic-Slavic Journal, no. 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 mounta

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Petrovsky-Shtern, Yohanan. "Hasidei de'ar‘a and Hasidei dekokhvaya’: Two Trends in Modern Jewish Historiography." AJS Review 32, no. 1 (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 w

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SACHS-SHMUELI, LEORE, and ARIEL GROSS. "Averting the gaze in Eliyahu de Vidas’ Reshit Hokhmah." Journal of Jewish Studies 75, no. 2 (2024): 313–36. http://dx.doi.org/10.3828/jjs.2024.75.2.313.

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This article explores the Kabbalistic framework enhancing the sanctity of guarding the eyes ( shemirat ha-eynayim ), a key theme in early modern moralistic literature, particularly in Reshit Hokhmah . De Vidas cautions against severe consequences for transgressors and the personal impairments linked to forbidden gazing, while also promoting the ideal of the prophetic holy gaze at the divine chariot and preparation for the eternal gaze at the divine objects of paradise. He integrates the quasi-scientific extramission theory of visual perception into his theurgical framework, creating a concept

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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, no. 2 (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

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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, no. 1 (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 lan

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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, no. 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 d

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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, no. 2 (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, no. 1-2 (2003): 205–8. http://dx.doi.org/10.1215/ddnov.037010205.

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Kadish, Alon. "Economics as Literature." Economic Journal 107, no. 440 (1997): 245–47. http://dx.doi.org/10.1093/ej/107.440.245.

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Galron-Goldschlager, Joseph. "Library of Congress Subject Headings in Jewish Studies: Recent Changes (1992-1994)." Judaica Librarianship 8, no. 1 (1994): 73–82. http://dx.doi.org/10.14263/2330-2976.1234.

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Abstract (sommario):

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"

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Harrán, Don. "“Keḥi kinnor” by Samuel Archivolti (d. 1611): A Wedding Ode with Hidden Messages". AJS Review 35, № 2 (2011): 253–91. http://dx.doi.org/10.1017/s0364009411000390.

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Abstract (sommario):

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 i

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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, no. 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 communitie

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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, no. 1 (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

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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, no. 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 source

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