Nahmanides' kabbalistic work has been discussed particularly in the context of his kabbal... more Nahmanides' kabbalistic work has been discussed particularly in the context of his kabbalistic comments which are embedded within his well known Commentary on the Torah. In this article I would like to concentrate on another document which has been published by Gershom Scholem and contains a kabbalistic commentary of Nahmanides to the Creation story in Genesis. By close reading and analyzing this document the article confirms its attribution to Nahmanides. It asserts however that it's not an early work that stands on its own, as Scholem assumes, but rather the first edition of his commentary to the Creation story in the book of Genesis, which was excised from it at a certain stage and replaced with a new commentary. In this context, the article points out the meaning of the change in Nahmanides' exegetical position regarding the Creation story and its significance and importance in understanding his intellectual and kabbalistic biography. The picture that arises here is that alongside the respect that Nahmanides felt toward the traditional kabbalistic commentaries that he used extensively; he did not hold himself back from engaging in speculative exegesis and following his own judgment in choosing to adopt, change or reject earlier traditions. RÉSUMÉ L'oeuvre kabbalistique de Nahmanide a été amplement traitée dans la littérature scientifique, mais sous un angle particulier, celui des matériaux kabbalistiques qui sont intégrés dans son commentaire bien connu du Pentateuque. Dans le présent article, nous souhaitons traiter d'un autre texte, publié par Gershom Scholem et contenant un commentaire kabbalistique de Nahmanide sur le récit de la création. Une lecture attentive et une analyse minutieuse du texte confirment que Nahmanide en est bien l'auteur; cependant, contrairement à l'opinion de Scholem, qui y voyait une oeuvre précoce et indépendante, nous estimons que ce document n'est en fait que la première version du commentaire de Nahmanide sur le récit de la création, qui à un stade ultérieur a été remplacée par une autre exégèse. Notre article insiste sur le sens de ce changement exégétique et sur son importance pour la compréhen-sion de la biographie intellectuelle et kabbalistique de Nahmanide. Il montre que, parallèlement au respect que Nahmanide témoigne vis-à-vis des commentaires
This article addresses the controversy surrounding the writings of R. Moshe ben Maimon (Maimonide... more This article addresses the controversy surrounding the writings of R. Moshe ben Maimon (Maimonides) in the early 1230s and the role of R. Moshe ben Nahman (Nahmanides) in it. The conventional wisdom in scholarship sees all of Nahmanides’ writings as a balanced attempt to moderate and, in a way, to mediate between the positions of Maimonides disciples and the French rabbis who boycotted his writings. According to this approach, Nahmanides fought the boycotters but tried with all his might to stanch a Maimonidean boycott against his opponents. Re-examining the historical documents, I challenge this convention and attempt to shed new light on Nahmanides’ position. In contrast to the way it has been interpreted so far, in-depth study and attentive reading of the historical documents offer a different interpretation of the most important document in this context – Nahmanides’ letter to the rabbis of Aragon and Castile – in which he took a consistent and unequivocal position. My main argument is that in his letter to these rabbis, commonly interpreted as a defense against the philosophers, Nahmanides intended to protect Maimonides and the legitimacy of his religious views even if he did not agree with them. According to this argument, his aim in the letter was to stop the Provençal campaign against Maimonides. The motive for Nahmanides’ involvement in the controversy is also perceived here, beyond the socio-political level, in the religious context. Against the background of the decline of Jewish religious life in Western Europe and in an attempt to preserve traditional beliefs, he tried to prevent the spread of theological discourse and controversy of any kind within the Jewish communities.
Rabbi Shem Tov Ibn Gaon lived in Soria (North Castile) in the late thirteenth and early fourteent... more Rabbi Shem Tov Ibn Gaon lived in Soria (North Castile) in the late thirteenth and early fourteenth centuries. His work ‘Keter Shem Tov’ was the first commentary on the ‘Secrets of Nahmanides’ (who died circa 1270), i.e., to the corpus of Nachmanides’ Kabbalistic commentaries on the Torah. Although Nahmanides forbade written transmission of his secrets, not only did Ibn Gaon publish the commentary in writing in ‘Keter Shem Tov’, but this composition was one of the most important vehicles for disseminating Nahmanides Kabbalah in the following generations. This paper presents a comprehensive examination of manuscripts of ‘Keter Shem Tov’ and other related documents and shows why this genre appeared. It also examines the changes that took place in its form, developments in the ways it was copied and transmitted, and the historical context in which all this must be understood. The history of the early stages of this work is of great importance beyond biographical and bibliographical issues, making a significant contribution to our understanding of the reception of Nahmanides’ Kabbalah in the decades after his death.
Nahmanides (1194-1270) left behind a rich body of original religious thought on a wide array of s... more Nahmanides (1194-1270) left behind a rich body of original religious thought on a wide array of subjects. This article explores, for the first time comprehensively, his understanding of the messiah and the messianic era as a delimited period of time within human history − the future messianic scenario, the circumstances in which it would emerge, and its repercussions. It demonstrates that Nahmanides' eschatology as gleaned from his complete oeuvre contains two distinct approaches, reflecting divergent messianic tendencies. A third, rather surprising voice can also be discerned that undermines the very phenomenon of messianism, marginalizing it to the periphery of religious consciousness. In the context of the role Nahmanides played in the Jewish-Christian polemic of the time, I bring to light the complexity and tension within his messianic thought, and the place historical messianism plays in his religious world in general.
This article explores the ascetic tendencies of Naḥmanides (R. Moses ben Naḥman, ca. 1194–1270) a... more This article explores the ascetic tendencies of Naḥmanides (R. Moses ben Naḥman, ca. 1194–1270) as reflected in his oeuvre as a whole, including his halakhic, kabbalistic, exegetical, and philosophical output. A close examination of Naḥmanides’s kabbalistic commentary to a talmudic sugiya concerning the differences between oaths and vows uncovers the austere and ascetic ethos in his teaching and its central place in his religious world. This perspective is linked to the nature of human beings and the human soul, the relationship between body and psyche, the meaning of life and the overcoming of death, and the status of the Torah and the connection between observance of the commandments and the voluntary hasidic ethos.
R. Moses ben Nah. man (1194–1270), one of the most prominent rabbinic figures of medieval Spanish... more R. Moses ben Nah. man (1194–1270), one of the most prominent rabbinic figures of medieval Spanish Jewry, wrote the majority of his works in Catalonia, and composed only a few isolated pieces after his move to 'Erez. Yisra'el three years before his death. This article examines one of his latest works—the prayer he delivered in Jerusalem on visiting its ruins in 1267. This lament over the city, which extols its majesty during its glory days, also reflects the place the temple occupied in Nah. manides's religious thought. This article presents an earlier version of the prayer that was probably written during the heyday of his career in Catalonia. A close analysis of the changes Nah. manides made to it after his move to 'Erez. Yisra'el reveals changes in his perception of the temple, perhaps also shedding light on some of the motives behind his decision to move to 'Erez. Yisra'el at the end of his life.
Nahmanides' kabbalistic work has been discussed particularly in the context of his kabbalistic co... more Nahmanides' kabbalistic work has been discussed particularly in the context of his kabbalistic comments which are embedded within his well known Commentary on the Torah. In this article I would like to concentrate on another document which has been published by Gershom Scholem and contains a kabbalistic commentary of Nahmanides to the Creation story in Genesis. By close reading and analyzing this document the article confirms its attribution to Nahmanides. It asserts however that it's not an early work that stands on its own, as Scholem assumes, but rather the first edition of his commentary to the Creation story in the book of Genesis, which was excised from it at a certain stage and replaced with a new commentary. In this context, the article points out the meaning of the change in Nahmanides' exegetical position regarding the Creation story and its significance and importance in understanding his intellectual and kabbalistic biography. The picture that arises here is that alongside the respect that Nahmanides felt toward the traditional kabbalistic commentaries that he used extensively; he did not hold himself back from engaging in speculative exegesis and following his own judgment in choosing to adopt, change or reject earlier traditions. RÉSUMÉ L'oeuvre kabbalistique de Nahmanide a été amplement traitée dans la littérature scientifique, mais sous un angle particulier, celui des matériaux kabbalistiques qui sont intégrés dans son commentaire bien connu du Pentateuque. Dans le présent article, nous souhaitons traiter d'un autre texte, publié par Gershom Scholem et contenant un commentaire kabbalistique de Nahmanide sur le récit de la création. Une lecture attentive et une analyse minutieuse du texte confirment que Nahmanide en est bien l'auteur; cependant, contrairement à l'opinion de Scholem, qui y voyait une oeuvre précoce et indépendante, nous estimons que ce document n'est en fait que la première version du commentaire de Nahmanide sur le récit de la création, qui à un stade ultérieur a été remplacée par une autre exégèse. Notre article insiste sur le sens de ce changement exégétique et sur son importance pour la compréhen-sion de la biographie intellectuelle et kabbalistique de Nahmanide. Il montre que, parallèlement au respect que Nahmanide témoigne vis-à-vis des commentaires
Naḥmanides' commentary on the Torah, in which he combined literal, midrashic, and kabbalistic com... more Naḥmanides' commentary on the Torah, in which he combined literal, midrashic, and kabbalistic comments side by side, is one of the best known and most influential exegetical works of the Middle Ages. This article concentrates on the esoteric exegesis in this commentary and argues that Naḥmanides' kabbalistic interpretation employs two types of exegesis—perush and remez—each of which represents a separate her-meneutic approach and thus a different reading of the biblical text. Focusing on the innovative and less familiar remez approach, the article describes its essence, characteristics , and the historical context of its emergence. Keywords Bible commentaries – Kabbalah – medieval Jewish literature – Naḥmanides Naḥmanides (the Ramban) is one of the most prominent early kabbalists, standing out among his peers in the thirteenth century due to his unique character. Unlike the majority of his contemporaries, of whom we know little beyond their reputation as kabbalists, Naḥmanides' personality and work are well known because he was an adjudicator (poseq), a biblical and tal-mudic commentator, and a renowned leader.1 His prestige and eminence as one of the great Catalonian kabbalists was largely responsible for the stature the Kabbalah gained as it began to develop, and its endurance in the face of the 1 Space constrains me from reviewing all the literature on Naḥmanides' thought and writings. Studies relevant to the specific themes discussed herein will be cited below.
This article examines a series of expositions in the Zohar in which the authors dispute the exege... more This article examines a series of expositions in the Zohar in which the authors dispute the exegesis given by an aggadic tradition cited in the Talmud. A close and systematic analysis of these texts indicates that, as they appear in the Zohar, the former do not derive from the original tal-mudic source but are a later medieval reworking as represented in Rashi's commentary on the Torah. This leads to the conclusion that, at least in the cases under discussion, the Zoharic authors either did not have the talmudic texts in hand or they deliberately chose to ignore them. We thus suggest that in its exegetical exposition, the Zohar disputes with Rashi and his interpretation of the Torah in accordance with the hermeneutic discourse customary in the Middle Ages. This claim is of great significance for understanding the self-consciousness of the Zohar, in particular its attitude to rabbinic literature.
Nahmanides' kabbalistic work has been discussed particularly in the context of his kabbal... more Nahmanides' kabbalistic work has been discussed particularly in the context of his kabbalistic comments which are embedded within his well known Commentary on the Torah. In this article I would like to concentrate on another document which has been published by Gershom Scholem and contains a kabbalistic commentary of Nahmanides to the Creation story in Genesis. By close reading and analyzing this document the article confirms its attribution to Nahmanides. It asserts however that it's not an early work that stands on its own, as Scholem assumes, but rather the first edition of his commentary to the Creation story in the book of Genesis, which was excised from it at a certain stage and replaced with a new commentary. In this context, the article points out the meaning of the change in Nahmanides' exegetical position regarding the Creation story and its significance and importance in understanding his intellectual and kabbalistic biography. The picture that arises here is that alongside the respect that Nahmanides felt toward the traditional kabbalistic commentaries that he used extensively; he did not hold himself back from engaging in speculative exegesis and following his own judgment in choosing to adopt, change or reject earlier traditions. RÉSUMÉ L'oeuvre kabbalistique de Nahmanide a été amplement traitée dans la littérature scientifique, mais sous un angle particulier, celui des matériaux kabbalistiques qui sont intégrés dans son commentaire bien connu du Pentateuque. Dans le présent article, nous souhaitons traiter d'un autre texte, publié par Gershom Scholem et contenant un commentaire kabbalistique de Nahmanide sur le récit de la création. Une lecture attentive et une analyse minutieuse du texte confirment que Nahmanide en est bien l'auteur; cependant, contrairement à l'opinion de Scholem, qui y voyait une oeuvre précoce et indépendante, nous estimons que ce document n'est en fait que la première version du commentaire de Nahmanide sur le récit de la création, qui à un stade ultérieur a été remplacée par une autre exégèse. Notre article insiste sur le sens de ce changement exégétique et sur son importance pour la compréhen-sion de la biographie intellectuelle et kabbalistique de Nahmanide. Il montre que, parallèlement au respect que Nahmanide témoigne vis-à-vis des commentaires
This article addresses the controversy surrounding the writings of R. Moshe ben Maimon (Maimonide... more This article addresses the controversy surrounding the writings of R. Moshe ben Maimon (Maimonides) in the early 1230s and the role of R. Moshe ben Nahman (Nahmanides) in it. The conventional wisdom in scholarship sees all of Nahmanides’ writings as a balanced attempt to moderate and, in a way, to mediate between the positions of Maimonides disciples and the French rabbis who boycotted his writings. According to this approach, Nahmanides fought the boycotters but tried with all his might to stanch a Maimonidean boycott against his opponents. Re-examining the historical documents, I challenge this convention and attempt to shed new light on Nahmanides’ position. In contrast to the way it has been interpreted so far, in-depth study and attentive reading of the historical documents offer a different interpretation of the most important document in this context – Nahmanides’ letter to the rabbis of Aragon and Castile – in which he took a consistent and unequivocal position. My main argument is that in his letter to these rabbis, commonly interpreted as a defense against the philosophers, Nahmanides intended to protect Maimonides and the legitimacy of his religious views even if he did not agree with them. According to this argument, his aim in the letter was to stop the Provençal campaign against Maimonides. The motive for Nahmanides’ involvement in the controversy is also perceived here, beyond the socio-political level, in the religious context. Against the background of the decline of Jewish religious life in Western Europe and in an attempt to preserve traditional beliefs, he tried to prevent the spread of theological discourse and controversy of any kind within the Jewish communities.
Rabbi Shem Tov Ibn Gaon lived in Soria (North Castile) in the late thirteenth and early fourteent... more Rabbi Shem Tov Ibn Gaon lived in Soria (North Castile) in the late thirteenth and early fourteenth centuries. His work ‘Keter Shem Tov’ was the first commentary on the ‘Secrets of Nahmanides’ (who died circa 1270), i.e., to the corpus of Nachmanides’ Kabbalistic commentaries on the Torah. Although Nahmanides forbade written transmission of his secrets, not only did Ibn Gaon publish the commentary in writing in ‘Keter Shem Tov’, but this composition was one of the most important vehicles for disseminating Nahmanides Kabbalah in the following generations. This paper presents a comprehensive examination of manuscripts of ‘Keter Shem Tov’ and other related documents and shows why this genre appeared. It also examines the changes that took place in its form, developments in the ways it was copied and transmitted, and the historical context in which all this must be understood. The history of the early stages of this work is of great importance beyond biographical and bibliographical issues, making a significant contribution to our understanding of the reception of Nahmanides’ Kabbalah in the decades after his death.
Nahmanides (1194-1270) left behind a rich body of original religious thought on a wide array of s... more Nahmanides (1194-1270) left behind a rich body of original religious thought on a wide array of subjects. This article explores, for the first time comprehensively, his understanding of the messiah and the messianic era as a delimited period of time within human history − the future messianic scenario, the circumstances in which it would emerge, and its repercussions. It demonstrates that Nahmanides' eschatology as gleaned from his complete oeuvre contains two distinct approaches, reflecting divergent messianic tendencies. A third, rather surprising voice can also be discerned that undermines the very phenomenon of messianism, marginalizing it to the periphery of religious consciousness. In the context of the role Nahmanides played in the Jewish-Christian polemic of the time, I bring to light the complexity and tension within his messianic thought, and the place historical messianism plays in his religious world in general.
This article explores the ascetic tendencies of Naḥmanides (R. Moses ben Naḥman, ca. 1194–1270) a... more This article explores the ascetic tendencies of Naḥmanides (R. Moses ben Naḥman, ca. 1194–1270) as reflected in his oeuvre as a whole, including his halakhic, kabbalistic, exegetical, and philosophical output. A close examination of Naḥmanides’s kabbalistic commentary to a talmudic sugiya concerning the differences between oaths and vows uncovers the austere and ascetic ethos in his teaching and its central place in his religious world. This perspective is linked to the nature of human beings and the human soul, the relationship between body and psyche, the meaning of life and the overcoming of death, and the status of the Torah and the connection between observance of the commandments and the voluntary hasidic ethos.
R. Moses ben Nah. man (1194–1270), one of the most prominent rabbinic figures of medieval Spanish... more R. Moses ben Nah. man (1194–1270), one of the most prominent rabbinic figures of medieval Spanish Jewry, wrote the majority of his works in Catalonia, and composed only a few isolated pieces after his move to 'Erez. Yisra'el three years before his death. This article examines one of his latest works—the prayer he delivered in Jerusalem on visiting its ruins in 1267. This lament over the city, which extols its majesty during its glory days, also reflects the place the temple occupied in Nah. manides's religious thought. This article presents an earlier version of the prayer that was probably written during the heyday of his career in Catalonia. A close analysis of the changes Nah. manides made to it after his move to 'Erez. Yisra'el reveals changes in his perception of the temple, perhaps also shedding light on some of the motives behind his decision to move to 'Erez. Yisra'el at the end of his life.
Nahmanides' kabbalistic work has been discussed particularly in the context of his kabbalistic co... more Nahmanides' kabbalistic work has been discussed particularly in the context of his kabbalistic comments which are embedded within his well known Commentary on the Torah. In this article I would like to concentrate on another document which has been published by Gershom Scholem and contains a kabbalistic commentary of Nahmanides to the Creation story in Genesis. By close reading and analyzing this document the article confirms its attribution to Nahmanides. It asserts however that it's not an early work that stands on its own, as Scholem assumes, but rather the first edition of his commentary to the Creation story in the book of Genesis, which was excised from it at a certain stage and replaced with a new commentary. In this context, the article points out the meaning of the change in Nahmanides' exegetical position regarding the Creation story and its significance and importance in understanding his intellectual and kabbalistic biography. The picture that arises here is that alongside the respect that Nahmanides felt toward the traditional kabbalistic commentaries that he used extensively; he did not hold himself back from engaging in speculative exegesis and following his own judgment in choosing to adopt, change or reject earlier traditions. RÉSUMÉ L'oeuvre kabbalistique de Nahmanide a été amplement traitée dans la littérature scientifique, mais sous un angle particulier, celui des matériaux kabbalistiques qui sont intégrés dans son commentaire bien connu du Pentateuque. Dans le présent article, nous souhaitons traiter d'un autre texte, publié par Gershom Scholem et contenant un commentaire kabbalistique de Nahmanide sur le récit de la création. Une lecture attentive et une analyse minutieuse du texte confirment que Nahmanide en est bien l'auteur; cependant, contrairement à l'opinion de Scholem, qui y voyait une oeuvre précoce et indépendante, nous estimons que ce document n'est en fait que la première version du commentaire de Nahmanide sur le récit de la création, qui à un stade ultérieur a été remplacée par une autre exégèse. Notre article insiste sur le sens de ce changement exégétique et sur son importance pour la compréhen-sion de la biographie intellectuelle et kabbalistique de Nahmanide. Il montre que, parallèlement au respect que Nahmanide témoigne vis-à-vis des commentaires
Naḥmanides' commentary on the Torah, in which he combined literal, midrashic, and kabbalistic com... more Naḥmanides' commentary on the Torah, in which he combined literal, midrashic, and kabbalistic comments side by side, is one of the best known and most influential exegetical works of the Middle Ages. This article concentrates on the esoteric exegesis in this commentary and argues that Naḥmanides' kabbalistic interpretation employs two types of exegesis—perush and remez—each of which represents a separate her-meneutic approach and thus a different reading of the biblical text. Focusing on the innovative and less familiar remez approach, the article describes its essence, characteristics , and the historical context of its emergence. Keywords Bible commentaries – Kabbalah – medieval Jewish literature – Naḥmanides Naḥmanides (the Ramban) is one of the most prominent early kabbalists, standing out among his peers in the thirteenth century due to his unique character. Unlike the majority of his contemporaries, of whom we know little beyond their reputation as kabbalists, Naḥmanides' personality and work are well known because he was an adjudicator (poseq), a biblical and tal-mudic commentator, and a renowned leader.1 His prestige and eminence as one of the great Catalonian kabbalists was largely responsible for the stature the Kabbalah gained as it began to develop, and its endurance in the face of the 1 Space constrains me from reviewing all the literature on Naḥmanides' thought and writings. Studies relevant to the specific themes discussed herein will be cited below.
This article examines a series of expositions in the Zohar in which the authors dispute the exege... more This article examines a series of expositions in the Zohar in which the authors dispute the exegesis given by an aggadic tradition cited in the Talmud. A close and systematic analysis of these texts indicates that, as they appear in the Zohar, the former do not derive from the original tal-mudic source but are a later medieval reworking as represented in Rashi's commentary on the Torah. This leads to the conclusion that, at least in the cases under discussion, the Zoharic authors either did not have the talmudic texts in hand or they deliberately chose to ignore them. We thus suggest that in its exegetical exposition, the Zohar disputes with Rashi and his interpretation of the Torah in accordance with the hermeneutic discourse customary in the Middle Ages. This claim is of great significance for understanding the self-consciousness of the Zohar, in particular its attitude to rabbinic literature.
כנס גולדשטיין-גורן למחשבת ישראל בנושא: 'סוד, סודיות והסתרה בתולדות ישראל ובמחשבת ישראל' יתקיים בא... more כנס גולדשטיין-גורן למחשבת ישראל בנושא: 'סוד, סודיות והסתרה בתולדות ישראל ובמחשבת ישראל' יתקיים באוניברסיטת בן גוריון בנגב בין התאריכים כב-כד אייר תשע"ט, 27-29 במאי 2019
דרך ספר - שי לזאב גריס //
דרך ספר מאגד מאמרים העוסקים בפנים שונות של תולדות הספר בתרבות היהודי... more דרך ספר - שי לזאב גריס //
דרך ספר מאגד מאמרים העוסקים בפנים שונות של תולדות הספר בתרבות היהודית. יש בו הזמנה למסע בעקבות ספרים וסופרים; הזמנה לעולם עשיר ומורכב שעד לאחרונה היה נחלתם של ביבליוגרפים בלבד. המאמרים עוסקים בשאלות הנוגעות להתהוותם של טקסטים, יצירתם והתקבלותם של ספרים, תפקידם בהנחלת ידע ובעיצוב תודעתם של המוני בית ישראל, כמו גם למקומם של ספרים בתרבות היהודית בשלבים קריטים ומשתנים. דרך ניתוח פאראטקסים, סוגות ספרותיות שונות, עיונים בספרות קודש וחול, וניתוחים היסטוריים וספרותיים, נחשפת כאן תמונה עשירה של סוכני תרבות עלומים, ספרים גנוזים ותלאות של מחברים ומדפיסים. לא הספר המוגמר עומד במרכז המאמרים שלפנינו, אלא המסכת המופלאה והדינמית של מעשה הספר, דרך הספר, מעשה שאין לו סוף.
פרופסור זאב גריס הוא פרופסור אמריטוס במחלקה למחשבת ישראל ע"ש גולדשטיין-גורן באוניברסיטת בן-גוריון בנגב. בין כתביו הרבים, שפרצו דרך במחקר תולדות הספר העברי, יש לציין את הספרים: ספר סופר וסיפור בראשית החסידות: מן הבעש"ט ועד מנחם מנדל מקוצק, תל-אביב: הקיבוץ המאוחד, ספריית הילל בן חיים למדעי היהדות, תשנ"ב; הספר כסוכן תרבות בשנים ת"ס-תר"ס (1900-1700), תל-אביב: הקיבוץ המאוחד, ספריית הילל בן חיים למדעי היהדות, תשס"ב; הספר העברי: פרקים לתולדותיו (סדרת אסופות, י), ירושלים: מוסד ביאליק, תשע"ו.
משתתפים בקובץ נַחֵם אילן • יעקב אלבוים • יעקב בלידשטיין • שלמה ברגר • אבריאל בר-לבב • עמוס גולדרייך • רועי גולדשמידט • יוסף מ' דובאוויק • בועז הוס • זאב הרוי • צחי וייס • מוטי זלקין • ברכה זק • משה חלמיש • עודד ישראלי • חגית כהן • דניאל י' לסקר • יונתן מאיר • רון מרגולין • ענת נבות • נורית פיינשטיין • משה מ' פיירשטיין • דוד צרי • משה דוד צ'צ'יק • יועד קדרי • ניחם רוס • אברהם (רמי) ריינר • דב שוורץ • יוסף שלמון
ר' משה בן נחמן (1267-1194 לערך) – רב, פרשן, מקובל ומנהיג ציבור, היה מן הדמויות הבולטות והמשפיעות ... more ר' משה בן נחמן (1267-1194 לערך) – רב, פרשן, מקובל ומנהיג ציבור, היה מן הדמויות הבולטות והמשפיעות בימי הביניים. יצירותיו המגוונות מתכתבות עם תולדות הקהילות היהודיות במערב אירופה במאה השלוש-עשרה ובעיקר עם תולדות חייו. את הסיפור הזה מבקש הספר שלפנינו לספר. כיצד התגבשה הגותו של רמב"ן ומה היו מקורות ההשראה שלה? באיזה פרק של חייו הופיעה בעולמו הקבלה? איזו סיבה עשויה הייתה להביא אותו לצאת בשנות החמישים של חייו למסע ארוך ומפותל של כתיבת פירוש סדור ומקיף לתורה? איזה חותם הטביעו על עולמו הדתי אירועים כמו ויכוח ברצלונה שהוא נטל בו חלק או עלייתו לארץ ישראל? תוך כדי מעקב אחר סיפור חיי היצירה של רמב"ן לפרקיה השונים נמתחים כאן קווים לתפיסתו הדתית ולדרך התהוותה. לעיני הקוראים נגללת כאן מגילת חייו של רמב"ן ומוצעת נקודת מבט חדשה להבנת האיש ויצירתו, על הקשריה ההיסטוריים, הדתיים והאינטלקטואליים.
Rabbi Moses ben Nahman (c. 1194-1267), rabbi, commentator, Kabbalist, and public leader, was one of the most prominent and influential Jewish figures in the Middle Ages. His diverse works reflect the history of Jewish communities in Western Europe in the thirteenth century and particularly the story of his own life. This book seeks to illuminate Nahmanides' works and beliefs, on the background of the challenges during his life. How was his thought formed, and what were its sources? In what stage of his life was he acquainted with the Kabbalah? To what extent was his immigration to Eretz Israel the consequence of Barcelona disputation? This book offers a new – historical-biographical – perspective for understanding Nahmanides' religious and intellectual world https://www.magnespress.co.il/en/book/%D7%A8'_%D7%9E%D7%A9%D7%94_%D7%91%D7%9F_%D7%A0%D7%97%D7%9E%D7%9F-7107
השנה מלאו מאתיים שנה להולדתו של הרב אליהו בן אמוזג, בן למשפחה ממרוקו שהיגרה לליוורנו, שם כיהן כרב... more השנה מלאו מאתיים שנה להולדתו של הרב אליהו בן אמוזג, בן למשפחה ממרוקו שהיגרה לליוורנו, שם כיהן כרב העיר במשך חמישה עשורים. מורשתו כוללת את ספריו שבמרכזם שאלות הגותיות ומוסריות, היחס לאסלאם ולנצרות וכן את פרושו לתורה "אם למקרא", לצד ספרים העוסקים בקבלה ומהדורה של הסידור. כתביו משקפים לא רק את היקף ידיעותיו ורוחו הרבגונית, אלא גם את שאיפתו לשלב בחייו תחומי דעת שונים ומגוונים, המבוססים על השכלה כללית רחבה ומקיפה בתחומים שונים.
מאתיים שנה לאחר הולדתו, אנו מבקשים לדון בהיבטים השונים של הגותו, פעולתו המעשית, והשפעותיהן. זאת, מתוך רצון להעמיק את הידוע לנו על הרב אליהו בן אמוזג, שחלק גדול מכתביו ומעשיו טרם זכו לדיון אקדמי משמעותי.
Review on: Ronit Meroz: Headwaters of the Zohar: Analysis & Annotated
Critical Edition of Parasha... more Review on: Ronit Meroz: Headwaters of the Zohar: Analysis & Annotated Critical Edition of Parashat Exodus of the Zohar.
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might to stanch a Maimonidean boycott against his opponents. Re-examining the historical documents, I challenge this convention and attempt to shed new light on Nahmanides’ position. In contrast to the way it has been interpreted so far, in-depth study and attentive reading of the historical documents offer a different interpretation of the most important document in this context – Nahmanides’ letter to the rabbis of Aragon and Castile – in which he took a consistent and unequivocal position. My main argument is that in his letter to these rabbis, commonly interpreted as a
defense against the philosophers, Nahmanides intended to protect Maimonides and the legitimacy of his religious views even if he did not agree with them. According to this argument, his aim in the letter was to stop the Provençal campaign against Maimonides. The motive for Nahmanides’ involvement in the controversy is also perceived here, beyond the socio-political level, in the religious context. Against the background of the decline of Jewish religious life in Western Europe and in an attempt to preserve traditional beliefs, he tried to prevent the spread of theological discourse and controversy of any kind within the Jewish communities.
secrets, not only did Ibn Gaon publish the commentary in writing in ‘Keter Shem Tov’, but this composition was one of the most important vehicles for disseminating Nahmanides Kabbalah in the following generations. This paper presents a comprehensive examination of manuscripts of ‘Keter Shem Tov’ and other related documents and shows why this genre
appeared. It also examines the changes that took place in its form, developments in the ways it was copied and transmitted, and the historical context in which all this must be understood.
The history of the early stages of this work is of great importance beyond biographical and bibliographical issues, making a significant contribution to our understanding of the reception of Nahmanides’ Kabbalah in the decades after his death.
might to stanch a Maimonidean boycott against his opponents. Re-examining the historical documents, I challenge this convention and attempt to shed new light on Nahmanides’ position. In contrast to the way it has been interpreted so far, in-depth study and attentive reading of the historical documents offer a different interpretation of the most important document in this context – Nahmanides’ letter to the rabbis of Aragon and Castile – in which he took a consistent and unequivocal position. My main argument is that in his letter to these rabbis, commonly interpreted as a
defense against the philosophers, Nahmanides intended to protect Maimonides and the legitimacy of his religious views even if he did not agree with them. According to this argument, his aim in the letter was to stop the Provençal campaign against Maimonides. The motive for Nahmanides’ involvement in the controversy is also perceived here, beyond the socio-political level, in the religious context. Against the background of the decline of Jewish religious life in Western Europe and in an attempt to preserve traditional beliefs, he tried to prevent the spread of theological discourse and controversy of any kind within the Jewish communities.
secrets, not only did Ibn Gaon publish the commentary in writing in ‘Keter Shem Tov’, but this composition was one of the most important vehicles for disseminating Nahmanides Kabbalah in the following generations. This paper presents a comprehensive examination of manuscripts of ‘Keter Shem Tov’ and other related documents and shows why this genre
appeared. It also examines the changes that took place in its form, developments in the ways it was copied and transmitted, and the historical context in which all this must be understood.
The history of the early stages of this work is of great importance beyond biographical and bibliographical issues, making a significant contribution to our understanding of the reception of Nahmanides’ Kabbalah in the decades after his death.
דרך ספר מאגד מאמרים העוסקים בפנים שונות של תולדות הספר בתרבות היהודית. יש בו הזמנה למסע בעקבות ספרים וסופרים; הזמנה לעולם עשיר ומורכב שעד לאחרונה היה נחלתם של ביבליוגרפים בלבד. המאמרים עוסקים בשאלות הנוגעות להתהוותם של טקסטים, יצירתם והתקבלותם של ספרים, תפקידם בהנחלת ידע ובעיצוב תודעתם של המוני בית ישראל, כמו גם למקומם של ספרים בתרבות היהודית בשלבים קריטים ומשתנים. דרך ניתוח פאראטקסים, סוגות ספרותיות שונות, עיונים בספרות קודש וחול, וניתוחים היסטוריים וספרותיים, נחשפת כאן תמונה עשירה של סוכני תרבות עלומים, ספרים גנוזים ותלאות של מחברים ומדפיסים. לא הספר המוגמר עומד במרכז המאמרים שלפנינו, אלא המסכת המופלאה והדינמית של מעשה הספר, דרך הספר, מעשה שאין לו סוף.
פרופסור זאב גריס הוא פרופסור אמריטוס במחלקה למחשבת ישראל ע"ש גולדשטיין-גורן באוניברסיטת בן-גוריון בנגב. בין כתביו הרבים, שפרצו דרך במחקר תולדות הספר העברי, יש לציין את הספרים: ספר סופר וסיפור בראשית החסידות: מן הבעש"ט ועד מנחם מנדל מקוצק, תל-אביב: הקיבוץ המאוחד, ספריית הילל בן חיים למדעי היהדות, תשנ"ב; הספר כסוכן תרבות בשנים ת"ס-תר"ס (1900-1700), תל-אביב: הקיבוץ המאוחד, ספריית הילל בן חיים למדעי היהדות, תשס"ב; הספר העברי: פרקים לתולדותיו (סדרת אסופות, י), ירושלים: מוסד ביאליק, תשע"ו.
משתתפים בקובץ נַחֵם אילן • יעקב אלבוים • יעקב בלידשטיין • שלמה ברגר • אבריאל בר-לבב • עמוס גולדרייך • רועי גולדשמידט • יוסף מ' דובאוויק • בועז הוס • זאב הרוי • צחי וייס • מוטי זלקין • ברכה זק • משה חלמיש • עודד ישראלי • חגית כהן • דניאל י' לסקר • יונתן מאיר • רון מרגולין • ענת נבות • נורית פיינשטיין • משה מ' פיירשטיין • דוד צרי • משה דוד צ'צ'יק • יועד קדרי • ניחם רוס • אברהם (רמי) ריינר • דב שוורץ • יוסף שלמון
Rabbi Moses ben Nahman (c. 1194-1267), rabbi, commentator, Kabbalist, and public leader, was one of the most prominent and influential Jewish figures in the Middle Ages. His diverse works reflect the history of Jewish communities in Western Europe in the thirteenth century and particularly the story of his own life. This book seeks to illuminate Nahmanides' works and beliefs, on the background of the challenges during his life. How was his thought formed, and what were its sources? In what stage of his life was he acquainted with the Kabbalah? To what extent was his immigration to Eretz Israel the consequence of Barcelona disputation? This book offers a new – historical-biographical – perspective for understanding Nahmanides' religious and intellectual world
https://www.magnespress.co.il/en/book/%D7%A8'_%D7%9E%D7%A9%D7%94_%D7%91%D7%9F_%D7%A0%D7%97%D7%9E%D7%9F-7107
מאתיים שנה לאחר הולדתו, אנו מבקשים לדון בהיבטים השונים של הגותו, פעולתו המעשית, והשפעותיהן. זאת, מתוך רצון להעמיק את הידוע לנו על הרב אליהו בן אמוזג, שחלק גדול מכתביו ומעשיו טרם זכו לדיון אקדמי משמעותי.
Critical Edition of Parashat Exodus of the Zohar.