Eyal Ben-Eliyahu, Yehudah Cohn, and Fergus Millar
- Published in print:
- 2013
- Published Online:
- January 2014
- ISBN:
- 9780197265222
- eISBN:
- 9780191771873
- Item type:
- book
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265222.001.0001
- Subject:
- Classical Studies, Literary Studies: Classical, Early, and Medieval
From major seminal works such as the Mishnah or the Palestinian and Babylonian Talmuds, to Biblical commentaries, translations of Biblical books into Aramaic or relatively little-known mystical, ...
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From major seminal works such as the Mishnah or the Palestinian and Babylonian Talmuds, to Biblical commentaries, translations of Biblical books into Aramaic or relatively little-known mystical, liturgical, or apocalyptic writings, this book is a complete guide to the rich tradition of Jewish literature in the second to seventh centuries of the Common Era. Each work is described in a way that covers its contents, dating, language, and accessibility (or otherwise) in print or online. The aim throughout is to cover all of this literature and to answer the following questions: What Jewish literature, written either in Hebrew or Aramaic, has survived? What different genres of such literature are there? What printed texts or translations into any modern language, or commentaries (either in Hebrew or a European language) are there? And, for those who want to enquire further, what are the manuscripts on which modern editions are based?Less
From major seminal works such as the Mishnah or the Palestinian and Babylonian Talmuds, to Biblical commentaries, translations of Biblical books into Aramaic or relatively little-known mystical, liturgical, or apocalyptic writings, this book is a complete guide to the rich tradition of Jewish literature in the second to seventh centuries of the Common Era. Each work is described in a way that covers its contents, dating, language, and accessibility (or otherwise) in print or online. The aim throughout is to cover all of this literature and to answer the following questions: What Jewish literature, written either in Hebrew or Aramaic, has survived? What different genres of such literature are there? What printed texts or translations into any modern language, or commentaries (either in Hebrew or a European language) are there? And, for those who want to enquire further, what are the manuscripts on which modern editions are based?
David Goldstein
- Published in print:
- 2007
- Published Online:
- February 2021
- ISBN:
- 9781904113669
- eISBN:
- 9781800340183
- Item type:
- chapter
- Publisher:
- Liverpool University Press
- DOI:
- 10.3828/liverpool/9781904113669.003.0007
- Subject:
- Religion, Judaism
This chapter explores the poetry of Isaac Ibn Gi’at, who was born in Lucena. Under his spiritual leadership and authority, the city became the leading light of Jewish scholarship throughout the ...
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This chapter explores the poetry of Isaac Ibn Gi’at, who was born in Lucena. Under his spiritual leadership and authority, the city became the leading light of Jewish scholarship throughout the western Mediterranean. He was deeply attached to the family of Samuel ha-Nagid, and when the latter’s son was killed in 1066, he welcomed his family who had fled from Granada into his own home. Isaac was a prolific writer of Talmudic and Biblical commentaries. His poetic fame rests mainly on his liturgical work, in which he displayed familiarity not only with traditional modes of thought, but also with philosophy and the physical sciences. Moses Ibn Ezra was numbered among his pupils. The chapter then looks at Isaac’s poem The Greatness of God.Less
This chapter explores the poetry of Isaac Ibn Gi’at, who was born in Lucena. Under his spiritual leadership and authority, the city became the leading light of Jewish scholarship throughout the western Mediterranean. He was deeply attached to the family of Samuel ha-Nagid, and when the latter’s son was killed in 1066, he welcomed his family who had fled from Granada into his own home. Isaac was a prolific writer of Talmudic and Biblical commentaries. His poetic fame rests mainly on his liturgical work, in which he displayed familiarity not only with traditional modes of thought, but also with philosophy and the physical sciences. Moses Ibn Ezra was numbered among his pupils. The chapter then looks at Isaac’s poem The Greatness of God.
Felice Lifshitz
- Published in print:
- 2014
- Published Online:
- January 2015
- ISBN:
- 9780823256877
- eISBN:
- 9780823261420
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823256877.003.0005
- Subject:
- Religion, Early Christian Studies
This chapter discusses the copies of works by Augustine (his Commentary on the Gradual Psalms, in Würzburg, Universitätsbibliothek M.p.th.f. 17) and Gregory I (his Homilies on the Gospels, in ...
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This chapter discusses the copies of works by Augustine (his Commentary on the Gradual Psalms, in Würzburg, Universitätsbibliothek M.p.th.f. 17) and Gregory I (his Homilies on the Gospels, in Würzburg, Universitätsbibliothek M.p.th.f. 45) that were produced at Karlburg and Kitzingen respectively. It refutes the notion that patristic writings in general were characterized by misogyny, or a view of women as “the devil’s gateway.” While some writings by Augustine, Gregory and other Fathers of the Church did participate in an anti-female discourse, female scribe-authors worked to identify those works that did not do so but were, like the two studied in this chapter, broadly gender-egalitarian and easily open to feminist readings (for instance in their treatments of Eve, Mary Magdalen, and other female saints). The chapter also shows how the spiritual content of these two patristic biblical commentaries functioned in the devotional life of the women’s monasteries, where the psalms were chanted several times a day at regular intervals, and the gospel passages (pericopes) associated with Gregory’s Roman church were read in regular rotation over the liturgical year.Less
This chapter discusses the copies of works by Augustine (his Commentary on the Gradual Psalms, in Würzburg, Universitätsbibliothek M.p.th.f. 17) and Gregory I (his Homilies on the Gospels, in Würzburg, Universitätsbibliothek M.p.th.f. 45) that were produced at Karlburg and Kitzingen respectively. It refutes the notion that patristic writings in general were characterized by misogyny, or a view of women as “the devil’s gateway.” While some writings by Augustine, Gregory and other Fathers of the Church did participate in an anti-female discourse, female scribe-authors worked to identify those works that did not do so but were, like the two studied in this chapter, broadly gender-egalitarian and easily open to feminist readings (for instance in their treatments of Eve, Mary Magdalen, and other female saints). The chapter also shows how the spiritual content of these two patristic biblical commentaries functioned in the devotional life of the women’s monasteries, where the psalms were chanted several times a day at regular intervals, and the gospel passages (pericopes) associated with Gregory’s Roman church were read in regular rotation over the liturgical year.
Ruth Glasner
- Published in print:
- 2015
- Published Online:
- June 2015
- ISBN:
- 9780198735861
- eISBN:
- 9780191799822
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198735861.003.0006
- Subject:
- Philosophy, History of Philosophy
His empiricist tendency and his interest in the applied mathematical sciences led Gersonides to reconsider the philosophically oriented Platonic-Aristotelian hierarchical conception of the system of ...
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His empiricist tendency and his interest in the applied mathematical sciences led Gersonides to reconsider the philosophically oriented Platonic-Aristotelian hierarchical conception of the system of the sciences with the intention to upgrade the status of the mathematical sciences, and to expose several shortages of metaphysics. Gersonides approaches this subject in his early biblical commentaries (notably those on the books ascribed to King Solomon) after having abandoned his commentary on the Metaphysics. Relying on the authority of King Solomon, rather than on that of Aristotle, Gersonides comes up with a new notion of science and in particular of divine science.Less
His empiricist tendency and his interest in the applied mathematical sciences led Gersonides to reconsider the philosophically oriented Platonic-Aristotelian hierarchical conception of the system of the sciences with the intention to upgrade the status of the mathematical sciences, and to expose several shortages of metaphysics. Gersonides approaches this subject in his early biblical commentaries (notably those on the books ascribed to King Solomon) after having abandoned his commentary on the Metaphysics. Relying on the authority of King Solomon, rather than on that of Aristotle, Gersonides comes up with a new notion of science and in particular of divine science.
