Bernard Revel Graduate School of Jewish Studies (BRGS)
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The Bernard Revel Graduate School of Jewish Studies is one of the world’s largest centers of advanced Jewish studies, with a faculty of extraordinary range and quality. On the MA level, it provides current and prospective teachers, rabbis and communal leaders with broad and sophisticated knowledge in their fields of concentration. Beyond this central constituency, the MA Program appeals to individuals in all walks of life who strive to enhance their Jewish learning through a rigorous and stimulating program. On the doctoral level, Revel’s rich offerings and expert faculty guide students toward the realization of their full potential as researchers and academics advancing the frontiers of Jewish scholarship. Revel also hosts public lectures and events with visiting scholars from around the world.
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Item Open Access 10 Luke 22:53: “When I Was With You Daily in the Temple”—What Did the Jerusalem Temple Look Like in the Time of Jesus? Some Reflections on the Façade of Herod’s Temple(Brill, 2016) Schertz, Peter; Fine, Steven; Schertz, Peter; Fine, StevenThe façade of Herod’s temple is well known to scholars and general viewers alike. It is a large square temple with a flat roof typical of Near Eastern temples, a white building trimmed copiously with gold. This image appears on tourist paraphernalia, and postcards, on key chains and tee-shirts, in bible commentaries and in religious sites. A large model of this temple appears at The Holy Land Experience in Orlando, and in less expansive sites across North America. In fact, the model that has become so popular and even canonical was created only in 1966, the brainchild of Israeli archaeologist and historian, Michael Avi- Yonah. Set in the Holy Land Hotel in western Jerusalem, this temple was part of a vast model of Jerusalem during the years leading up to the destruction of the city by the Roman armies of Vespasian and Titus in 70 CE.1 Avi-Yonah was working within a tradition of temple models that reaches back centuries, but which had gained momentum with the rise of Zionism and the series of models created for fairs—both regional and world fairs.2 Avi-Yonah’s, however, was a permanent exhibition, the equal of Mussolini’s model of imperial Rome at the Museo della Civiltà Romana.3¶ Avi-Yonah’s model was a creative act of profound scholarship, erudition and caution4 A historian of the first order, Avi-Yonah pieced together scattered references to the temple in the writings of Josephus (who had served in Herod’s temple as a priest), memories preserved in later rabbinic literature and the New Testament along with his deep knowledge of both Herodian architecture at Masada, Herodion, Caesarea Maritima and Sebastia and of Roman architecture and architectural writings from the age of Augustus, Herod’s patron.5 The resulting model was so successful, that it has become the iconic image of the Second temple for Jews and Christians worldwide.6 A mark of its success is the large number of models constructed in recent years based upon Avi-Yonah’s, yet “fixing” this standard by imagining a Temple that conforms to the beliefs of each interpreter.7Item Open Access 1286 R. Meir ben Barukh (Maharam) of Rothenburg, the leading rabbinic figure of his day, is arrested in Lombardy and delivered to Rudolph of Habsburg(New Haven: Yale UP, 1997) Kanarfogel, Ephraim; 0000-0002-7539-7802The arrest, imprisonment, and death (in 1293) of R. Meir of Rothenburg signaled the end of the tosafist era. For close to two hundred years, rabbinic scholars in Ashkenaz (northern France and Germany) had been engaged in talmudic and legal (halakhahic) studies that were grounded in a dialectical method that revolutionized the nature of rabbinic interpretation. The study of rabbinic literature in the twelfth century was marked by sustained intellectual creativity, a hallmark of the larger twelfth-century renaissance that changed the face of scholarship in Christian Europe. Almost every section of the Talmud was subjected to close, critical analysis and compared with or contrasted to other relevant talmudic and rabbinic texts. Crucial to this process was the work of R. Solomon b. Isaac (Rashi) of Troyes (1040-1105 ), who attended the academies at both Mainz and Worms, the two major yeshivot of the pre-Crusade period. Rashi's running commentary to most tractates of the Talmud enabled his successors to apply new strategics·of interpretation. The comments produced by Rashi's descendents and other students became known as Tosafot, or addenda. Given their wide scope on the one hand, and their attention to textual detail and nuance on the other, the comments were intended to complement or supplement the talmudic text itself as much as they were meant to probe or to enhance Rashi's commentaries. The scholars who composed the Tosafot were known as ba'alei ha-Tosafot (tosafists).Item Metadata only A CRITICAL AND ANNOTATED TEXT OF JUDAH B. BENJAMIN ANAV'S COMMENTARY ON AL-FASI TO BEZA, FROM TWO MSS., WITH AN INTRODUCTION ON HIS LIFE, FAMILY AND WORKS /(Yeshiva University, 1951) NEUSTEIN, ABRAHAMItem Metadata only A CRITICAL EDITION OF 'MAALOTH HA-NIDOTH'(ProQuest Dissertations & Theses, 1949) REGUER, MOSHE A.Item Metadata only A CRITICAL EDITION OF MAIMONIDES 'COMMENTARY TO THE MISHNA, KITAB AL SIRAJ,' TRACTATE 'BABA METZIA' (ARABIC TEXT AND HEBREW TRANSLATION)(ProQuest Dissertations & Theses, 1949) SKAIST, SOLOMON N.Item Metadata only A CRITICAL EDITION OF THE RABED'S "COMMENTARY ON BAAL HA-MA'OR," TRACTATES "ROSH HA-SHANAH" AND "SUCCAH."(ProQuest Dissertations & Theses, 1949) BERGMAN, BERNARDItem Metadata only A CRITICAL STUDY OF A COMMENTARY OF AL-FASI ON TRACTATE 'ROSH HA-SHANAH' BY RABBI JONATHAN BEN DAVID OF LUNEL(ProQuest Dissertations & Theses, 1949) SINGER, JOSEPH I.Item Metadata only A CULTURAL HISTORY OF THE JEWS OF DENMARK, 1622-1900(ProQuest Dissertations & Theses, 1974) BAMBERGER, IB NATHANItem Open Access A Hebrew fragment in the Municipal Archive of Münster as a witness to a little-known ritual practice(Springer Nature Journals, 2024) Kanarfogel, Ephraim; Kogman-Appel, K.The Stadtarchiv in Münster, Germany holds a medieval Hebrew fragment with portions of the daily Shema Yisrael prayer. Measuring 510 mm in height, this fragment is but a quarter of a large-sized parchment sheet, which was designed to be hung on a wall. This study introduces the fragment and describes its material features and then suggests its possible function against the backdrop of talmudic discussions on biblical texts that are incorporated in prayer. In light of the halakhic position that biblical verses should not be recited from memory but only from a written text, the original sheet was intended to provide worshippers with an accessible copy of the Shema text, since many did not have personal prayerbooks.Item Metadata only A HISTORY AND SURVEY OF JEWISH RELIGIOUS BROADCASTING(ProQuest Dissertations & Theses, 1959) ZAHAVY, ZEVItem Metadata only A STUDY OF JUDAH BEN JAKAR AND HIS MANUSCRIPT COMMENTARY TO THE PRAYERS(ProQuest Dissertations & Theses, 1970) ORENSTEIN, WALTERItem Metadata only A STUDY OF THE NON-HALACHIC WRITINGS OF RABBI KOOK WITH SPECIAL EMPHASIS ON THEIR LITERARY ASPECTS. (HEBREW TEXT)(ProQuest Dissertations & Theses, 1968) BE'ERY, YEHOSHUA B.Item Metadata only A tradition of acceptance: Jews and their basketball players at an Irish Catholic college(NYU Press, 2023) Gurock, Jeffrey S.; Diner, Hasia; Grey, M. N.xamines how Irish and Jewish Americans defined their place in a complex society. The story of America is the story of the unlikely groups of immigrants brought together by their shared outsider status. Urban American life took much of its shape from the arrival of Irish and Jewish immigrants in the nineteenth and twentieth centuries, and Forged in America is the story of how Irish America and Jewish America collided, cooperated, and collaborated in the cities where they made their homes, all the while shaping American identity and nationhood as we know it. Bringing together leading scholars in their fields, this volume sheds light on the underexplored histories of Irish and Jewish collaboration. While mutual antagonism was clearly evident, so too were opportunities for cooperation, as settled Irish immigrants served to model, mentor, and mediate for Jewish newcomers. Together, the chapters in this volume draw fascinating portraits that show mutuality in action and demonstrate its cultural reverberations.Item Open Access A-coloring Consonants and Furtive Pataḥ in Biblical Hebrew and Aramaic According to the Tiberian Masorah(Ben-Gurion University of the Negev ; באר-שבע : הוצאת הספרים של אוניברסיטת בן-גוריון בנגב, 2009) Steiner, Richard; Sivan, Daniel; Talshir, David; Qimron, Elisha.; Sivan, Daniel.; Cohen, Chaim, 1947-Elisha Qimron’s תיארקמ תימרא is an important work that contains many thought-provoking discussions. In this note, I would like to address three questions raised, directly or indirectly, by his brief discussion of furtive patah˙ (הבונג חתפ). How did the Tiberian Masoretes pronounce furtive patah˙? How did that pronunciation originate? Why is there no furtive patah˙ in the Biblical Aramaic m.s. suffixed pronoun הֵּ-?Item Open Access Abraham ben David of Posquieres(Chicago: Gitzroy Dearborn Publishers, 2000) Kanarfogel, Ephraim; 0000-0002-7539-7802Rabbi Abraham ben David of Posquieres (known as Rabad) was one of the most important and prolific rabbinic figures in southern France during the second half of the 12th century. Born in Narbonne, he founded and supported an academy in Posquieres using his personal wealth. A son-in-law and student of Abraham hen Isaac Av Beit Din of Narbonne and a srudent of Moses ben Joseph and Meshullam of Lune!, Rabad was held in the highest esteem by later rabbinic luminaries such as Nahmanides, Solomon ibn Adret (Rashba), and David ibn Abi Zimra (Radbaz).Item Open Access Abraham Ibn Ezra to Haggai, Zechariah, and Malachi: A critical edition, translation, and supercommentary with an analytic introduction(ProQuest Dissertations & Theses Global, 2017) Frazer, Ezra; Cohen, Mordechai Z.Rabbi Abraham Ibn Ezra is the most prominent biblical exegete of the medieval Spanish school of peshat exegesis, which pursued the plain sense of Scripture on the basis of philology and reason. A true polymath, Ibn Ezra's writings demonstrate a mastery of Hebrew grammar, philosophy, astronomy, and astrology, as they were known in the Middle Ages. Ibn Ezra's travels through Christian Europe made him an important conduit for the transmission of knowledge from Islamic lands to Christian lands. This dissertation focuses on his commentaries to the final books of Minor Prophets: Haggai, Zechariah, and Malachi. An analytic introduction examines Ibn Ezra's relationship with the sources that influenced his commentaries to these books, as well as the influence of his commentaries on subsequent exegetes. It also examines several methodological aspects of Ibn Ezra's exegesis that are especially relevant to these books, such as the relationship between his two commentaries to Minor Prophets (the so-called "standard commentary" and "oral commentary") and his methods for calculating the chronology of the Persian Period. Lastly, it examines broader exegetical issues that arise in these books but are relevant to much of his biblical exegesis, including his methodology for interpreting prophecy and the significance that he attributes to certain nuances and irregularities of the biblical text. The analytic introduction is followed by my own English translation of Ibn Ezra's commentaries to Haggai, Zechariah, and Malachi, accompanied by a supercommentary to explain and analyze Ibn Ezra's comments. After my English translation and supercommentary, I present a Hebrew critical edition of these commentaries. The conclusions of this dissertation seek to situate Ibn Ezra's commentary within the tradition of Jewish Bible interpretation.Item Open Access Addenda to ‘The Case for Fricative–Laterals in Proto–Semitic'(Wiesbaden : Harrassowitz, 1991) Steiner, Richard C.Fourteen works by Wolf Leslau are cited in The Case for Fricative-Laterals in ProtoSemitic (Steiner 1977; hereafter: Fricative-Laterals) - by far the most of any author. One of those fourteen, Lexique Soqotri, contains remarks on lateral fricatives which played a formative role in my thinking on that topic and contributed in no small measure to my eventual decision to write a doctoral dissertation on it. It is, therefore, very fitting that these addenda to Fricative-Laterals should appear in this Festschrift. (from Introduction)Item Open Access The Adjudication of Fines in Ashkenaz during the Medieval and Early Modern Periods and the Preservation of Communal Decorum.(Yerushalayim : Bet midrash le-mishpaṭ ʻIvri, Faḳulṭah le-mishpatim, Uniṿersiṭat Tel-Aviv : Sifre Ṿahrman,, 2018) Kanarfogel, EphraimThe Babylonian Talmud (Bava Qamma 84a–b) rules that fines and other assigned payments in situations where no direct monetary loss was incurred--or where the damages involved are not given to precise evaluation or compensation--can be adjudicated only in the Land of Israel, at a time when rabbinic judges were certified competent to do so by the unbroken authority of ordination (semikhah). In addition to the implications for the internal workings of the rabbinic courts during the medieval period and beyond, this ruling seriously impacted the maintaining of civility and discipline within the communities. Most if not all of the payments that a person who struck another is required to make according to Torah law fall into the category of fines or forms of compensation that are difficult to assess and thus could not be collected in the post-exilic Diaspora (ein danin dinei qenasot be-Bavel)Item Open Access Affricated Ṣade in the semitic languages.(The American Academy for Jewish Research, 1982) Steiner, Richard CItem Open Access