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Ronny Vollandt

. The Jewish tribes of Arabia appear to have been more or less fully immersed in biblical and post-biblical (rabbinic and talmudic) learning. They possessed Torah scrolls or codices and wrote and copied documents in a Hebrew script that was known to early Muslims as kitābat al-yahūd , “the writing of

Elizabeth Eva Johnston

rabbinic literature began with the rise of the “accursed [Talmudic] polemics, or the so-called pilpul ” in the sixteenth century, and states that he “warmly stand[s] behind the weaning out of such Talmudism and vulgar rabbinism” (29n1). Given rabbinic literature’s decline, alongside attacks on it and the

Tal Hever-Chybowski

is, the language of the Bible, Mishnah and Talmud) or simply as העברעיִש ( hebreish ), “Hebrew.” Accordingly, expressions such as “the Semitic component” of Yiddish or its “Hebrew-Aramaic component,” “Hebrew elements,” “Hebraisms,” “ loshn-koydesh words” etc. appear both in Yiddish and non

Céline Trautmann-Waller

voice his conviction that just as the study of post Biblical Judaism needs an intrinsic knowledge of the New Testament and the Church Fathers, so the study of early Christianity needs the knowledge of the Talmud, and the study of Islam needs the study of both the Jewish and the Christian extra

Amnon Raz-Krakotzkin

discovered different fields of interest: it was in the context of the Neo-Platonic Renaissance that the study of Kabbalah was first developed. Later on, it was mainly the study of the Hebrew language, Jewish Biblical exegesis and the Talmudic-Rabbinical literature that was developed. It is here that the


Roland A. Champagne

Reading a text is an ethical activity for Emmanuel Levinas. His moral philosophy considers written texts to be natural places to discover relations of responsibility in Western philosophical systems which are marked by extreme violence and totalizing hatred. While ethics is understood to mean a relationship with the other and reading is the appropriation of the other to the self, readings according to Levinas naturally entail relationships with the other. Levinas's own writings are often frought with the struggle between his own maleness, the concerns of feminism, and the Judaism that marks his contributions to the debates of the Talmud. This book uses male feminism as its perspective in presenting the applications of Levinas's ethical vision to texts whose readings have presented moral dilemmas for women readers. Levinas's philosophical theories can provide keys to unlock the difficulties of these texts whose readings will provide models of reading as ethical acts beginning with the ethical contract in Song of Songs where the assumption of a woman writer begins the elaboration of issues that sets a male reader as her other. From the reader's vantage point of seeing the self as other, other issues of male feminism become increasingly poignant, ranging from the solicitude of listening to Céline (Chapter 2), the responsibility for noise in Nizan (Chapter 3), the asymmetrical pattern of face-to-face relationships in Maupassant (Chapter 4), the sovereignty of laughter in Bataille and Zola (Chapter 5), the call of the other in Italo Svevo (Chapter 6), the Woman as Other in Breton (Chapter 7), the ethical self in Drieu la Rochelle (Chapter 8), the response to Hannah Arendt (Chapter 9), and the vulnerability of Bernard-Henri Lévy (Chapter 10). The male feminist reader is thus the incarnation of the struggle at the core of the issues outlined by Levinas for the act of reading as an ethical endeavor.

James R. Russell


The hapax framaštaq in the Babylonian Talmud is a loan from a Middle Iranian slang word for the penis; from its base comes the common Armenian verb hrmštkel, “to shove in”, which is not attested in Classical texts and might have had an obscene connotation in ancient times that it no longer possesses.

Eleonora Carinci

Leone Modena. Ch. 3 investigates the relationship between the sceptic Accademia degli Incogniti and the rabbis of the Ghetto, highlighting the presence of the Kabalistic and Talmudic tradition in the Discorsi (1635) and Glorie (1647) of the Incogniti . C . sheds new light on the polemics between