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Volume 2: English Translation. Karaite Texts and Studies Series, Volume 14
Author:
This volume consists of an English translation of Sadan's edition (published in KTS 12) of the Arabic translation and commentary on the book of Job by one of the preeminent litterateurs of the Karaite “Golden Age” (10th–11th centuries), Yefet ben ‘Eli ha-Levi. This English translation grants readers access to one of the earliest systematic witnesses to Jewish exegetical thought--and hence its history and development--on this fascinating biblical book, among both Karaites as well as Rabbanites.
Volume 2: English Translation. Karaite Texts and Studies Series, Volume 14
Author:
This volume consists of an English translation of Sadan's edition (published in KTS 12) of the Arabic translation and commentary on the book of Job by one of the preeminent litterateurs of the Karaite “Golden Age” (10th–11th centuries), Yefet ben ‘Eli ha-Levi. This English translation grants readers access to one of the earliest systematic witnesses to Jewish exegetical thought--and hence its history and development--on this fascinating biblical book, among both Karaites as well as Rabbanites.
Three Introductions to Psalms on Poetry, Translation, and Music by Joel Bril (Berlin 1791). A Bilingual Edition, translated with Commentary and an Introduction
Author:
This annotated bilingual edition presents to readers for the first time a key Hebrew book of Jewish Enlightenment. Printed in Berlin in 1791, Joel Bril’s Hebrew introductions to Psalms constitute the earliest interpretation of Moses Mendelssohn’s language philosophy, translation theory, and aesthetics. In these introductions, Mendelssohn emerges as a critic of Maimonides who located eternal felicity not in union with the Active Intellect but in the aesthetic experience of the divine through sacred poetry. Bril’s theoretical insights, the broad range of his myriad textual sources, and his linguistic innovations make the Book of the Songs of Israel a touchstone of modern Hebrew literary theory and Jewish thought.
Three Introductions to Psalms on Poetry, Translation, and Music by Joel Bril (Berlin 1791). A Bilingual Edition, translated with Commentary and an Introduction
Author:
This annotated bilingual edition presents to readers for the first time a key Hebrew book of Jewish Enlightenment. Printed in Berlin in 1791, Joel Bril’s Hebrew introductions to Psalms constitute the earliest interpretation of Moses Mendelssohn’s language philosophy, translation theory, and aesthetics. In these introductions, Mendelssohn emerges as a critic of Maimonides who located eternal felicity not in union with the Active Intellect but in the aesthetic experience of the divine through sacred poetry. Bril’s theoretical insights, the broad range of his myriad textual sources, and his linguistic innovations make the Book of the Songs of Israel a touchstone of modern Hebrew literary theory and Jewish thought.
From the Roman Age to the 19th Century
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Editor / Translator:
From Roman times (when Jews first formed communities in Italy) throughout the 19th century (when Jews became emancipated individually but were deprived - as a group - of all their ancient autonomies), Jews remained tied to their separate judicial institutions. Administratively, Jewish communities sought control over their internal affairs (worship, charity, social welfare, schools, education, and their own communal rules) (administrative autonomy). Judicially, they sought recognition of their internal laws as applicable to their civic relations (regulatory autonomy), constantly striving to obtain from the State the authority to bring their community members to trial in their courts of law (judiciary autonomy).
From the Roman Age to the 19th Century
Author:
From Roman times (when Jews first formed communities in Italy) throughout the 19th century (when Jews became emancipated individually but were deprived - as a group - of all their ancient autonomies), Jews remained tied to their separate judicial institutions. Administratively, Jewish communities sought control over their internal affairs (worship, charity, social welfare, schools, education, and their own communal rules) (administrative autonomy). Judicially, they sought recognition of their internal laws as applicable to their civic relations (regulatory autonomy), constantly striving to obtain from the State the authority to bring their community members to trial in their courts of law (judiciary autonomy).
Si le yiddish est en train de disparaître, « vers où se dirige cette disparition » demandait avec angoisse le poète yiddish Avrom Sutzkever. La question d’une disparition potentielle du yiddish est déclinée dans des œuvres littéraires, des témoignages, et des enquêtes psychanalytiques en une multitude d’autres langues. Les études réunies dans ce volume définissent la confusion linguistique qui en résulte comme un symptôme de ce traumatisme historique, mêlant singulièrement résonances intimes et expériences collectives. Elles illustrent la nécessité de repenser la question des interactions entre les langues, comme un moment essentiel de prise en compte des tragédies historiques et une étape productive vers une compréhension plus nuancée des notions de multiculturalisme et de plurilinguisme, caractéristiques essentielles de notre époque.
“Please show me / Where the language will go down”, the Yiddish poet Avrom Sutzkever anxiously asked. Questions surrounding the potential disappearance of Yiddish resonate far and wide, in literary works, personal testimonies, social dynamics, and psychoanalytical inquiries in a range of other languages. The studies gathered in this volume all point at the resulting linguistic confusion as a symptom of historical trauma, singularly combining intimate resonances and collective experiences. They also argue for the necessity to sketch out new ways of thinking about interactions among languages as an essential moment of reckoning with historical tragedies and a productive step towards a more nuanced understanding of issues of multi-culturalism and plurilingualism as an essential feature of our times.
“Please show me / Where the language will go down”, the Yiddish poet Avrom Sutzkever anxiously asked. Questions surrounding the potential disappearance of Yiddish resonate far and wide, in literary works, personal testimonies, social dynamics, and psychoanalytical inquiries in a range of other languages. The studies gathered in this volume all point at the resulting linguistic confusion as a symptom of historical trauma, singularly combining intimate resonances and collective experiences. They also argue for the necessity to sketch out new ways of thinking about interactions among languages as an essential moment of reckoning with historical tragedies and a productive step towards a more nuanced understanding of issues of multi-culturalism and plurilingualism as an essential feature of our times.
Si le yiddish est en train de disparaître, « vers où se dirige cette disparition » demandait avec angoisse le poète yiddish Avrom Sutzkever. La question d’une disparition potentielle du yiddish est déclinée dans des œuvres littéraires, des témoignages, et des enquêtes psychanalytiques en une multitude d’autres langues. Les études réunies dans ce volume définissent la confusion linguistique qui en résulte comme un symptôme de ce traumatisme historique, mêlant singulièrement résonances intimes et expériences collectives. Elles illustrent la nécessité de repenser la question des interactions entre les langues, comme un moment essentiel de prise en compte des tragédies historiques et une étape productive vers une compréhension plus nuancée des notions de multiculturalisme et de plurilinguisme, caractéristiques essentielles de notre époque.
“Please show me / Where the language will go down”, the Yiddish poet Avrom Sutzkever anxiously asked. Questions surrounding the potential disappearance of Yiddish resonate far and wide, in literary works, personal testimonies, social dynamics, and psychoanalytical inquiries in a range of other languages. The studies gathered in this volume all point at the resulting linguistic confusion as a symptom of historical trauma, singularly combining intimate resonances and collective experiences. They also argue for the necessity to sketch out new ways of thinking about interactions among languages as an essential moment of reckoning with historical tragedies and a productive step towards a more nuanced understanding of issues of multi-culturalism and plurilingualism as an essential feature of our times.
“Please show me / Where the language will go down”, the Yiddish poet Avrom Sutzkever anxiously asked. Questions surrounding the potential disappearance of Yiddish resonate far and wide, in literary works, personal testimonies, social dynamics, and psychoanalytical inquiries in a range of other languages. The studies gathered in this volume all point at the resulting linguistic confusion as a symptom of historical trauma, singularly combining intimate resonances and collective experiences. They also argue for the necessity to sketch out new ways of thinking about interactions among languages as an essential moment of reckoning with historical tragedies and a productive step towards a more nuanced understanding of issues of multi-culturalism and plurilingualism as an essential feature of our times.
Author:
This study marks a bold new departure in 2 Enoch studies. The book has long been regarded as one of the most baffling apocalypses to come down to us from antiquity. The present work argues that 2 Enoch was written by a 1st c. CE Samaritan author whose purpose was to incorporate the Enochic tradition into Samaritanism. By identifying Enoch as the “prophet like Moses” (Deut. 18:15, 18), both during his earthly past and in the eschatological future, the author of 2 Enoch hoped to combat the Dosithean heresy and also to persuade co-religionists to resume a full sacrificial cultus in the shadow of Mt. Gerizim.
Series:
Studia Judaeoslavica, Volume: 16
Author:
This study marks a bold new departure in 2 Enoch studies. The book has long been regarded as one of the most baffling apocalypses to come down to us from antiquity. The present work argues that 2 Enoch was written by a 1st c. CE Samaritan author whose purpose was to incorporate the Enochic tradition into Samaritanism. By identifying Enoch as the “prophet like Moses” (Deut. 18:15, 18), both during his earthly past and in the eschatological future, the author of 2 Enoch hoped to combat the Dosithean heresy and also to persuade co-religionists to resume a full sacrificial cultus in the shadow of Mt. Gerizim.