Rabbi Joseph Rosen (1858–1936), known as "the Rogatchover," author of the Zaphnath Paaneah books of Lomdus, was a revered Talmudic genius, a rabbi of a Hasidic community, an original Halakhic authority, and one of the most colorful rabbinic figures in modern Europe. The Zaphnath Paaneah: Lomdus Meets Philosophy is the first academic study dedicated to his thought, and it deals with the fascinating interaction in his writings between Talmudic scholarship and Halakhic analysis (Lomdus) on the one hand, and ideas from philosophical and academic sources on the other. This interaction developed in his work largely through his engagement with Maimonides' Guide to the Perplexed and its commentators. In its scope, richness, systematic nature, and originality, this interaction is unprecedented in the history of rabbinic literature. Alongside the prominent influence of Aristotelian and Maimonidean philosophy, the Rogatchover's learned Halakhic thought engaged in direct dialogue with additional schools of thought and a broad spectrum of thinkers: the Mutakallimun, Averroes, Moses Narboni, Spinoza, and figures from the Haskalah movement – Isaac Satanow, Salomon Maimon, and Samuel David Luzzatto (Shadal). The Zaphnath Paaneah: Lomdus Meets Philosophy examines the diverse modes of affinity and discourse at the intersection of these two realms, revealing extraordinary ideas that emerge from this encounter.

The Living Symbol explores one of the Zohar’s most distinctive literary and theological features: the symbolic connection between its stories and its teachings about the divine realm. A young woman holding a lamp in a remote inn, travelers crossing dark mountain ranges, a doe crying out in distress, an old man emerging from the desert, all become symbols of processes unfolding within the hidden life of God. The lamp signifies divine love, the doe the suffering Shekhinah, the mountains divine judgment, and the desert the realm of metaphysical evil. Focusing on a wide range of Zoharic narratives, this book examines how everyday realities are transformed into symbols of the divine and how earthly stories intertwine with mystical interpretation. Through close readings of the Zohar’s tales, it reveals the intricate ways in which narrative and theosophy are woven together, linking the human world and the divine, the visible and the hidden. At the heart of the study stands the kabbalistic symbol. The book argues that the symbolic relationship between story and exposition reflects fundamental Zoharic conceptions of reality and offers a fresh perspective on one of the Zohar’s most important literary and religious innovations.

Sefer Eshkol Ha-Kofer ("The Book of the Cluster of Henna Blossoms"), written by the Karaite Sage Judah ben Elia Hadassi the Mourner in Constantinople in the mid-twelfth century, is unique in the annals of Hebrew literature, in terms of both content and style. The book is a monumental composition which includes more than 350,000 words, consisting of approximately 400 rhymed acrostics. Eshkol H a-Kofer is devoted principally to legal discussions, organized according to the order of the Ten Commandments, and it analyzes all facets of Karaite religious life, usually presenting strict interpretations of the law. Included as well are numerous arguments against Rabbinic Judaism, theological, scientific and grammatical discussions, biblical exegesis, and much more. The book is a veritable treasure trove whose contents have been investigated by scholars of both Karaite and Rabbinic Judaism for much valuable information. It is a major source of knowledge of Karaism, but its importance for Rabbinic literature is also considerable. The only previous edition, completed 190 years ago, was quite deficient, censoring many passages and omitting almost all the Judaeo-Greek words and phrases that Hadassi used. A new edition, based on the best manuscripts, has long been a scholarly desideratum, and the present edition is intended to fill that need.

These volumes contain most of Prof. Yaakov Zussman's essays. The essays include complex and extensive discussions in all areas of Talmudic literature from its beginnings to its scholars in recent centuries. Their collection in one book, accompanied by detailed indexes, presents to the reader the entirety of Prof. Zussman's research work, and at the same time makes it possible to locate and include discussions in distant places that were previously hidden from view.

Emotions and emotional life have come to assume an important place in the study of religion and the humanities, but little attention has yet been given to considering the kabbalistic and hasidic traditions. This volume aims to fill that gap. Ranging historically from the thirteenth century to contemporary times, it touches on a broad selection of Jewish mystical movements. The theoretical and methodological approaches adopted are similarly diverse, drawn from fields including history, psychology and psychoanalysis, literary and cultural studies, and the history of religion. The range of emotions covered includes shame, guilt, sadness, anger, awe and fear, joy, compassion, and love. How have different teachers and communities conceived of and articulated emotional life? To what extent do emotions play a role in attaining spiritual and moral perfection, and what practices have been encouraged in the pursuit of these ideals? What is the relationship between notions of ethics, interpersonal relations, and emotions? When we speak of ‘emotional life’ we think not only of ideas about emotions, but also the complex, dynamic role that emotional experience plays in the actual lives of individuals and communities. A substantial introduction to the volume addresses these broad questions in the context of religious literature and culture.

In this volume: Eshbal Ratzon | The Qumran Calendar: a Historical Reconstruction Emmanuel Mastey | The Terms קלקלה ‘qlqlh’ and קלון ‘qlwn’ and the Meaning of Mishnah Horayot 3:7 Menahem Kahana z”l | The Status of Rabbi Ishmael and Rabbi Akiva in Their Schools Yonatan Sagiv z”l | Revisiting Midrash and Halakha in the Sifra Elnatan Chen | R. Jonah Ibn Janāḥ as Philologist and Text-Critic Moshe Idel | Gleaning from the Field of Kabbalah in Tarbiz Edward Fram | Groundwater Mikves: An Example of the Influence of Legal Ideas from the Sephardic World on Polish Rabbinic Culture at the End of the Sixteenth Century Tom Parnass | ‘The Soulless Body of the Torah’: The Sabbatean Quest for the ‘True Religion’ in the Eighteenth Century in Context

Within the Babylonian Talmud are dozens of stories depicting sharp confrontations between the Amoraim, the Talmudic sages. These narratives portray the charged relationships among the sages, the emergence of conflict, and the profound emotional harm that results from it. Why do conflicts among the creators of Talmudic literature occupy such a central literary place? This book examines these stories as a distinct literary corpus. The analysis shows that the conflicts consistently center on one domain: injury to personal honor. They are also marked by a characteristic plot structure, in which conflict develops unintentionally and escalates uncontrollably, leading to a rupture between the characters. Using tools from narrative theory and comparative poetics, the book explores how these stories operate. They draw the reader into a web of misunderstandings and communicative failures, making simple moral judgment difficult. Instead, they direct attention to the inner and interpersonal worlds of the characters, and to the literary construction of the Talmudic study house as a space of mutual dependence and identity formation.

The Jewish communities of Speyer, Mainz, and Worms (known collectively as ShUM), the ancient center of Torah scholarship in Ashkenaz, produced many generations of scholars who wrote glorious chapters in the history of Jewish culture. Particularly prominent was the distinguished circle of sages active there at the turn of the twelfth and thirteenth centuries, including Rabbi Yehudah ben Kalonymos of Speyer, Rabbi Yehudah ben Kalonymos of Mainz, Rabbi Shmuel the Pious and his son Rabbi Yehudah the Pious, Rabbi Simcha of Speyers and Rabbi Eleazar of Worms. Even though the names of the sages of ShUM appear countless times throughout rabbinic literature, only a very small portion of their work in the fields of Talmud and halakhah has come down to us. For centuries, the only works available in print were Sefer ha-Rokeach by R. Eleazar of Worms and Sefer Raban. Even the great surge in the critical publication of texts from the nineteenth century onwards has only slightly increased that number. The present volume seeks to fill this gap to some extent. It presents the full text of Rabbi Eleazar of Worms’s Sermon for Passover , and the introduction describes two additional halakhic works by him that have been discovered in manuscript. The Sermon provides the earliest evidence for several well-known Ashkenazic customs—among them the dripping of sixteen drops of wine during the Passover Seder, the prohibition of eating legumes (kitniyot) on Passover, and the eating of dairy foods on Shavuot. A first edition of the Sermon was published twenty years ago; it is now republished with additions and corrections.

Kobez Al Yad , an annual of the Mekize Nirdamim Society, is a forum for the publication from manuscript sources of ancient texts in Jewish studies that are shorter than book-length. The articles in this issue: Menahem Eisenberg | Qerovot for the 17th of Tammuz Attributed to Rabbi El’azar berabbi Qillir Sarah Cohen | Tokhehah poems according to the model of ‘Shikḥi yegonekh’ by Shelomo ibn Gabirol Simcha Emanuel | Additional Glosses of Rabbi Samuel ben Meir (Rashbam) to Alfasi Chen Maaravi and Adam Afterman | A Unique Version of the Kabbalistic Collections Ascribed to the Unpublished Fourth Part of ‘Sha‘arei Kedushah’

This commentary lay hidden for centuries in a single manuscript that eventually made its way to the British Library in London. This edition consists of three parts: 1. A lengthy introduction , which, in addition to bibliographic and historiographic details about the author of the commentary and an account of the manuscript’s journey to the library where it is now housed, also contains a detailed analysis of his exegetical method and a discussion of his sources. 2. The body of the commentary by Rabbi Isaac ben Samuel, which includes an exegetical translation of the verses of II Samuel and their interpretation, both in Judeo-Arabic. Alongside these appear the Hebrew translation of the verses and their commentary, prepared by the editor. The layer of annotations , comprising notes that address the explanation of the commentary, its textual variants (including those found in a partial manuscript preserved in the St. Petersburg Library), its language, the sources on which it draws, and the scholarship related to it.

In this volume: Avi Shveka | The Prohibition to Capture a Mother Bird along with Her Young: A Reassessment Itamar Kislev | The Story of Nadav and Avihu: A Renewed Examination Yisca Zimran | Motion and Change in Micah 1:2–9 Noam Mizrahi | On the Importance of Text-critical Secondary Versions for Reconstructing the Literary Formation of Isaiah 61:1–7 Uri Gabbay | The Mesopotamian ‘Mouth Washing’ Ritual: A Hebrew Translation And more...

In this issue: David Fialkoff | From Disqualifying Deeds to Disqualifying Thoughts: The Early Form of Mishnah Zevahim Elyashiv Cherlow | A Unique Cairo Genizah Manuscript of Babylonian Talmud Tractates Shevu’ot Idan Pinto | "Shulhan shel Arba" of R. Bahya ben Asher: Explorations into Its History and Several of Its Kabbalistic Sources Daniel Abrams | The Awareness of Scribes and Kabbalists to Multiple Versions of Texts in Kabbalistic Manuscripts