Ateret Zekenim is a work of historical research into the lives of several well-known medieval halakhists from France, Germany, and Spain. The primary focus of the book is biographical, and it attempts to resolve difficult questions that have puzzled the scholarly community for many years. Its author seeks to rely on the writings of his predecessors, but he first substantiates that these foundations were properly laid and that he is not adding to an edifice that is destined to collapse. Thus, for example, the author re-examines the story of Rabbi Asher b. Yeḥiel (Rosh)’s migration from Germany to Spain in the early 14th century, a migration that had a dramatic impact on the culture of Sephardi and Ashkenazi Jewry alike. Is the scholarly consensus – according to which Rosh meticulously planned his flight to distant Toledo, in an entirely different cultural realm, over the course of two decades – correct? After methodical examination of the sources, a very different story emerges. Rosh, and with him the Ashkenazi halakhic tradition, moved from Germany to Spain at the last moment, when there were no other options.

This research project tries, for the first time, to analyze and compare all the key Spanish Jewish apostates, especially Petrus Alfonsi, Abner of Burgos, Geronimo de Santa Fe, Pablo de Santa Maria and Pedro de la Caballeria. The aim of this research is to understand the ideological background of the mass conversion of the Spanish Jewish community from the perspective of the intellectual elite involved in the conversion itself and not – as has usually been the case in modern scholarship – according to the rabbis who decided to stay Jewish. In the first part of the book, the author explains the impact of the conversion of a part of the Jewish intellectual elite on the Spanish Jewish population. In the second part, he examines the opinion of the various ideological converts regarding Christianity (especially the dogmas of the Trinity and Incarnation). In the third part, he analyzes their criticisms of Judaism. The main conclusion of this research is that there is a very important difference between the various converso intellectuals regarding the essence of Christianity. The conversos who were philosophers or kabbalists before their conversion continued with a similar approach even after their conversion, using their former philosophical/kabbalistic knowledge to try to convince their fellow Jews to convert as they had. The common denominator of the different writings of these apostates is not their opinions on Christianity but rather their similar criticisms of Judaism, and especially with regard to keeping Jewish religious obligations.

The purpose of this volume, like its predecessor, is to uncover fragments of important Hebrew works hidden in the “European Genizah”. Thousands of pages of Hebrew manuscripts have been discovered in this “Genizah”, which is scattered in hundreds of libraries and archives throughout Europe and even beyond. In the late medieval and early modern eras, these pages were used to bind books and as folders of archival documents. The nine works published herein are from a variety of genres: Biblical exegesis, Talmud commentary, halakhic literature, and liturgical interpretation. They appear in this volume in chronological order, from earliest to latest. The most significant of the works is also the work whose discovery required more effort than all of the others; it appears in the first chapter of the book. This work was written in ninth or tenth-century Palestine. It reveals valuable information on the history of halakhah in Palestine of that era, and also teaches a great deal about how Palestinian Traditions made their way to the European continent.

Free choice has been one of the main philosophical issues throughout the ages. The Essence of Choice in Medieval Jewish Philosophy offers a comprehensive analysis of the views of medieval Jewish philosophers on this topic. It presents various perspectives on the problem of free choice in philosophy in general and in Jewish philosophy in particular: Does free choice really exist, or is it an illusion? What is the attitude of the medieval philosophers toward what the Bible and the Sages have to say about free choice? Does Judaism have a substantive position on philosophical questions? What power can free a person from causal determinism? The book discusses at length the opinions of twenty-one philosophers, from Al- Muqammis in the ninth century to Rabbi Joseph Albo in the fifteenth. This engagement with many philosophers demonstrates the richness of Jewish philosophy and the multiplicity of opinions in it, as well as how historical changes, such as the transition from Arabic to Hebrew, affect philosophical thought. On the basis of his historical analysis, the author argues that there is no fundamental Jewish position on the question of free choice and that one can find support in the religious texts for every philosophical view.

The discovery of the Cairo Geniza has transformed scholarly research in multiple areas of Jewish Studies and revolutionized several disciplines. It has provided the materials for thousands of studies and is by no means exhausted. Alongside the Cairo Geniza, an additional "Geniza" is slowly emerging in Europe, one that consists of many thousands of individual pages that were torn from Hebrew manuscripts hundreds of years ago and subsequently used for bookbinding and as folders for archive files. Although the first fruits of the European Geniza appeared considerably before the discovery of its Cairo counterpart, this "European Geniza" has not been at the center of scholarly interest, and relatively few scholars have made use of it. However, in recent decades thousands of new fragments have come to light, increasing the quantity previously known to us exponentially. Hidden Treasures from Europe seeks to bring the European Geniza to the forefront of scholarly research. Chapter One is an extensive and detailed introduction to the nature of this Geniza. The heart of the book, Chapters Two through Twelve, comprises the first publication of eleven important texts found in the European Geniza that are not extant in published editions or in whole manuscripts. These were carefully chosen from among a much broader range of previously unknown texts that were preserved in the European Geniza. Half of these compositions are Bible commentaries (Section I, Chapters Two–Six), and the other half are commentaries to the Talmud (Section II, Chapters Seven–Twelve). Most were composed in France, Germany, or Italy, while the country of origin of one early work, Sefer efeî, has yet to be determined.

Table of Contents

The articles in this volume Israel Knohl : The Linking of Holiness Concepts and the broadening of the Borders of Holiness in the Editorial Layer of the Pentateuch. Alexander Rofé : Divorce in the Hebrew Bible and the Meaning of Sefer Keritut. Ishay Rosen-Zvi : A Protocol of the Yavnean Academy? Rereading Tosefta Sanhedrin. Shlomo Toledano : The Talmudic Methodology of Rabbi Bezalel Ashkenazi. Judith Weiss: The Two Zoharic Versions of the Legend of The Tanna and the Deadman. Iris Brown (Hoizman) : ‘The Violation of the Torah is Its True Fulfillment’;Ultra-Orthodox Ruling against the Halakhah for The Emendation of the Sinners – R. Hayim of Sanz as a Case Study.

Tarbiz is the only Hebrew academic journal that is devoted to the entire range of Jewish studies. Appearing quarterly, this journal is the principal forum for the expression of the most important developments in Jewish studies in our generation, and its contributors include the leading scholars in the various fields of Jewish studies in Israel and the world, as well as young scholars who are beginning to make their mark. Tarbiz was first published in 1930 at the Institute of Jewish Studies at the Hebrew University of Jerusalem, under the editorial pen of Prof. Jacob Nachum Epstein z"l.

Tarbiz is the only Hebrew academic journal that is devoted to the entire range of Jewish studies. Appearing quarterly, this journal is the principal forum for the expression of the most important developments in Jewish studies in our generation, and its contributors include the leading scholars in the various fields of Jewish studies in Israel and the world, as well as young scholars who are beginning to make their mark. Tarbiz was first published in 1930 at the Institute of Jewish Studies at the Hebrew University of Jerusalem, under the editorial pen of Prof. Jacob Nachum Epstein z"l.

This book examines the place of the Temple and its rituals in early Rabbinic (Tannaitic) discourse, through a specific case study: the reconstruction of the ritual of the suspected adulteress (Num 5:11-32) in Mishna Sotah. Numbers chapter five describes a ritual performed to test suspicions raised by a husband regarding his wife’s sexual fidelity. The jealous husband is required to bring his wife to the priest in the Temple, where she is subjected to an ordeal of a character unparalleled in Biblical law. The Mishnaic ritual differs significantly from the Biblical one, both in detail and overall character. The private priestly ritual becomes, in the Mishna, a grand public event (in which the Mishna invites “whoever wants to stare at her” to come and stare) directed by the Rabbis themselves. A new demand for objective evidence, to comply with standard Talmudic rules of evidence, is introduced. A number of procedures have been added at the beginning and during the course of the ritual. Even the conclusion of the ritual, the actual result of the test, has been radically altered. Why were these measures added to the Sotah ritual? Where were they taken from? How do they function in the context of Mishna Sotah as a whole? How do they relate to the Biblical ritual, on the one hand, and to the reality of the temple on the other? And, finally, what led the Rabbis to reinvent a ritual already described at length in the Bible? Through specific textual engagement with these questions the book suggests a new look at the Tannaitic discourse and the place of the temple in it.

The Torah of the Ba'aeli Tosaphists-the scholars of Germany and France in the 12th and 13th Century, is the iron pillar of the Halacha and the Jewish law.