Ajs Review-the Journal of The Association for Jewish Studies, Apr 1, 1982
With the passage of time the notion of original sin became a matter of increasing concern for med... more With the passage of time the notion of original sin became a matter of increasing concern for medieval Jewish critics of Christianity. The foundation of this criticism was laid by the earlier polemical writers, specifically those of the period from the second half of the twelfth through the early fourteenth centuries. The later authors, from the late fourteenth through the mid-seventeenth centuries, incorporated practically all of the arguments raised by their predecessors and added new criticism reflecting their greater familiarity with Christian beliefs and literature. The earlier polemicists, while approaching their task from a rational, “common sense” perspective, relied heavily on Hebrew biblical and, to a lesser degree, New Testament passages. The later writers reflected a greater intellectual independence of scriptural sources. Because the earlier works are generally structured as running commentaries of scriptural texts relevant to Christianity, their treatment of original sin, and other Christian doctrines for that matter, tends to be unfocused.3 The issues that are raised emerge piecemeal as the salient biblical passages are interpreted. The later works tend to be built on discussions of concepts. Consequently, a number of arguments are coalesced into coherent analyses. Such structural differences are the results of different patterns of inquiry. The earlier textually oriented critiques are, on the whole, products of the Franco-German polemical writers.
Ajs Review-the Journal of The Association for Jewish Studies, Apr 1, 1980
In 1935 Ephraim E. Urbach, in his "Etudes sur la litterature polemique au moyen-age,"' provided t... more In 1935 Ephraim E. Urbach, in his "Etudes sur la litterature polemique au moyen-age,"' provided the student of Jewish history with many valuable insights into the nature of medieval Jewish-Christian relations. The basis for Urbach's study, MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, is a collection of Jewish anti-Christian polemical material from thirteenth century French and German sources. Urbach divides the manuscript into three main fragments, Al, A2 and B. 2 Of the three, A2 is the smallest, consisting of five folios (21r-25v). In 1974 this text was published by the late Judah Rosenthal. 3 Important conclusions have been drawn from these five pages, including the suggestion that they contain the record of a debate between a Jewish apostate, Paul Christian, and a French Jew, Menahem. 4 There is reason to suggest that the material contained in this manuscript requires a reevaluation of certain of the conclusions heretofore presented.
THE TALMUD AND nIE POPES: REFLECTIONS ON nIE TALMUD TRIALS OF nIE 12408. by Joel E. Rembaum The i... more THE TALMUD AND nIE POPES: REFLECTIONS ON nIE TALMUD TRIALS OF nIE 12408. by Joel E. Rembaum The investigations of the Talmud in Paris in the 1240s and the resulting confiscation and burning of Jewish books in France had a lasting impact on Jews and Christians alike. J They also reflected a radical departure from established papal Jewry policy. The loss of these books resulted in a disruption of study among Jews, contributing to the decline of the Jewish schools in northern France and the subsequent demoralizing of French Jewry. 2 From a long-range point of view Jews in Christian lands were put in the position of having to react to challenges to Talmudic law, ideology, and literarure profferred by antagonistic Christians, challenges that continued into the modem period.3 Within the @ 1982 by The Regents of the University of California 0083-5897/82/010203+21$00.50. .On the investigations into the Talmud see
... of Judaism and the deficiencies of the other two faiths.58 In the third chapter of the work I... more ... of Judaism and the deficiencies of the other two faiths.58 In the third chapter of the work IbnKammuna discusses Christianity ... Like the polemicists of Southern France, Ibn Kam-muna is familiar with Jewish rationalistic thinking.60 Another Jewish polemic which contains material ...
Fragment A2 of MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, though only five folios in... more Fragment A2 of MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, though only five folios in length, provides the student of medieval Jewish history with fresh insights into the development of Jewish anti-Christian polemics. The manuscript appears to have been written in response to heightened anti-Jewish propaganda that emerged in Northern France as a result of the visit to that area by Paul Christian in 1269. The work is a compilation of arguments against Christianity drawn from the polemical traditions of Northern France, Germany and Provence. It also contains excerpts from the so-called Vikkuaḥ ha-RaMBaN, the Hebrew account of the debate on the Talmud held in Barcelona in 1263. Analysis of the material indicates that the manuscript does not contain the record of a face-to-face disputation between Paul Christian and a Jew named Menaḥem, as has been suggested. Arguments assumed to be related to such a meeting can be traced back to extant literary sources that predate the 1260...
Proceedings of the American Academy for Jewish Research, 1978
... of Judaism and the deficiencies of the other two faiths.58 In the third chapter of the work I... more ... of Judaism and the deficiencies of the other two faiths.58 In the third chapter of the work IbnKammuna discusses Christianity ... Like the polemicists of Southern France, Ibn Kam-muna is familiar with Jewish rationalistic thinking.60 Another Jewish polemic which contains material ...
Isa 52:13–53:12 has long served Jews and Christians as a source for the resolution of questions r... more Isa 52:13–53:12 has long served Jews and Christians as a source for the resolution of questions resulting from seemingly inexplicable human suffering and death. The fact that such suffering affected the primary links between God and humankind, the people Israel for the Jew and Jesus of Nazareth for the Christian, proved to be an especially perplexing problem that could have undermined fundamental religious beliefs. From the patristic age Isaiah 53 was interpreted so as to provide a rationale for Jesus' suffering on the cross. Medieval and modern Jewish exegetes saw in this prophecy an explanation for the tragedies which the Jews experienced in the exile. Interestingly, in adapting the so-called Suffering Servant passage for their own purposes, Jewish interpreters, of both the medieval and the modern periods, incorporated certain Christian concepts into their exegesis. This study will trace the transference of elements of a Christian exegetical tradition regarding Isaiah 53 into ...
With the passage of time the notion of original sin became a matter of increasing concern for med... more With the passage of time the notion of original sin became a matter of increasing concern for medieval Jewish critics of Christianity. The foundation of this criticism was laid by the earlier polemical writers, specifically those of the period from the second half of the twelfth through the early fourteenth centuries. The later authors, from the late fourteenth through the mid-seventeenth centuries, incorporated practically all of the arguments raised by their predecessors and added new criticism reflecting their greater familiarity with Christian beliefs and literature. The earlier polemicists, while approaching their task from a rational, “common sense” perspective, relied heavily on Hebrew biblical and, to a lesser degree, New Testament passages. The later writers reflected a greater intellectual independence of scriptural sources. Because the earlier works are generally structured as running commentaries of scriptural texts relevant to Christianity, their treatment of original s...
... 8) MS Rome 53, fragment A2 (after 1269), in Judah Rosenthal, "Vikkuah dati bein ... more ... 8) MS Rome 53, fragment A2 (after 1269), in Judah Rosenthal, "Vikkuah dati bein hakham be-shem Menaljem u-vein ha-mumar ve-ha-nazir ha-dominiqani Pablo Kristi'ani," Hagut 'ivril ... 260-74; and Beryl Smalley, The Study of the Bible in the Middle Ages (Notre Dame, 1964), pp ...
This paper was accepted by the CJLS on June 12, 2002, by a vote of fifteen in favor, none opposed... more This paper was accepted by the CJLS on June 12, 2002, by a vote of fifteen in favor, none opposed and two abstentions (15-0-2). Voting in favor: Rabbis Kassel Abelson, Ben Zion Bergman, Elliot N. Dorff, Robert Fine, Myron S. Geller, Susan Grossman, Vernon H. Kurtz, Aaron L. Mackler, Daniel Nevins, Paul Plotkin, Joseph Prouser, Joel Rembaum, Joel Roth, Paul Schneider, Elie Kaplan Spitz. Abstaining: Rabbis Baruch Frydman-Kohl, Avram Israel Reisner.
... Viator 2 (1971) 380-381; idem, "Hatmurot bevikuai:l hadat shebein yehudim len~ri... more ... Viator 2 (1971) 380-381; idem, "Hatmurot bevikuai:l hadat shebein yehudim len~rim bame'ah hashteim -cesrei," Zion 33 (1968) 137-141. 'Browe (n. 3 above) 293-294. Page 3. TALMUD AND THE POPES 205 The role played by the French Jewish convert to Christianity, Nicholas ...
Fragment A2 of MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, though only five folios in... more Fragment A2 of MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, though only five folios in length, provides the student of medieval Jewish history with fresh insights into the development of Jewish anti-Christian polemics. The manuscript appears to have been written in response to heightened anti-Jewish propaganda that emerged in Northern France as a result of the visit to that area by Paul Christian in 1269. The work is a compilation of arguments against Christianity drawn from the polemical traditions of Northern France, Germany and Provence. It also contains excerpts from the so-called Vikkuaḥ ha-RaMBaN, the Hebrew account of the debate on the Talmud held in Barcelona in 1263. Analysis of the material indicates that the manuscript does not contain the record of a face-to-face disputation between Paul Christian and a Jew named Menaḥem, as has been suggested. Arguments assumed to be related to such a meeting can be traced back to extant literary sources that predate the 1260...
Ajs Review-the Journal of The Association for Jewish Studies, Apr 1, 1982
With the passage of time the notion of original sin became a matter of increasing concern for med... more With the passage of time the notion of original sin became a matter of increasing concern for medieval Jewish critics of Christianity. The foundation of this criticism was laid by the earlier polemical writers, specifically those of the period from the second half of the twelfth through the early fourteenth centuries. The later authors, from the late fourteenth through the mid-seventeenth centuries, incorporated practically all of the arguments raised by their predecessors and added new criticism reflecting their greater familiarity with Christian beliefs and literature. The earlier polemicists, while approaching their task from a rational, “common sense” perspective, relied heavily on Hebrew biblical and, to a lesser degree, New Testament passages. The later writers reflected a greater intellectual independence of scriptural sources. Because the earlier works are generally structured as running commentaries of scriptural texts relevant to Christianity, their treatment of original sin, and other Christian doctrines for that matter, tends to be unfocused.3 The issues that are raised emerge piecemeal as the salient biblical passages are interpreted. The later works tend to be built on discussions of concepts. Consequently, a number of arguments are coalesced into coherent analyses. Such structural differences are the results of different patterns of inquiry. The earlier textually oriented critiques are, on the whole, products of the Franco-German polemical writers.
Ajs Review-the Journal of The Association for Jewish Studies, Apr 1, 1980
In 1935 Ephraim E. Urbach, in his "Etudes sur la litterature polemique au moyen-age,"' provided t... more In 1935 Ephraim E. Urbach, in his "Etudes sur la litterature polemique au moyen-age,"' provided the student of Jewish history with many valuable insights into the nature of medieval Jewish-Christian relations. The basis for Urbach's study, MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, is a collection of Jewish anti-Christian polemical material from thirteenth century French and German sources. Urbach divides the manuscript into three main fragments, Al, A2 and B. 2 Of the three, A2 is the smallest, consisting of five folios (21r-25v). In 1974 this text was published by the late Judah Rosenthal. 3 Important conclusions have been drawn from these five pages, including the suggestion that they contain the record of a debate between a Jewish apostate, Paul Christian, and a French Jew, Menahem. 4 There is reason to suggest that the material contained in this manuscript requires a reevaluation of certain of the conclusions heretofore presented.
THE TALMUD AND nIE POPES: REFLECTIONS ON nIE TALMUD TRIALS OF nIE 12408. by Joel E. Rembaum The i... more THE TALMUD AND nIE POPES: REFLECTIONS ON nIE TALMUD TRIALS OF nIE 12408. by Joel E. Rembaum The investigations of the Talmud in Paris in the 1240s and the resulting confiscation and burning of Jewish books in France had a lasting impact on Jews and Christians alike. J They also reflected a radical departure from established papal Jewry policy. The loss of these books resulted in a disruption of study among Jews, contributing to the decline of the Jewish schools in northern France and the subsequent demoralizing of French Jewry. 2 From a long-range point of view Jews in Christian lands were put in the position of having to react to challenges to Talmudic law, ideology, and literarure profferred by antagonistic Christians, challenges that continued into the modem period.3 Within the @ 1982 by The Regents of the University of California 0083-5897/82/010203+21$00.50. .On the investigations into the Talmud see
... of Judaism and the deficiencies of the other two faiths.58 In the third chapter of the work I... more ... of Judaism and the deficiencies of the other two faiths.58 In the third chapter of the work IbnKammuna discusses Christianity ... Like the polemicists of Southern France, Ibn Kam-muna is familiar with Jewish rationalistic thinking.60 Another Jewish polemic which contains material ...
Fragment A2 of MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, though only five folios in... more Fragment A2 of MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, though only five folios in length, provides the student of medieval Jewish history with fresh insights into the development of Jewish anti-Christian polemics. The manuscript appears to have been written in response to heightened anti-Jewish propaganda that emerged in Northern France as a result of the visit to that area by Paul Christian in 1269. The work is a compilation of arguments against Christianity drawn from the polemical traditions of Northern France, Germany and Provence. It also contains excerpts from the so-called Vikkuaḥ ha-RaMBaN, the Hebrew account of the debate on the Talmud held in Barcelona in 1263. Analysis of the material indicates that the manuscript does not contain the record of a face-to-face disputation between Paul Christian and a Jew named Menaḥem, as has been suggested. Arguments assumed to be related to such a meeting can be traced back to extant literary sources that predate the 1260...
Proceedings of the American Academy for Jewish Research, 1978
... of Judaism and the deficiencies of the other two faiths.58 In the third chapter of the work I... more ... of Judaism and the deficiencies of the other two faiths.58 In the third chapter of the work IbnKammuna discusses Christianity ... Like the polemicists of Southern France, Ibn Kam-muna is familiar with Jewish rationalistic thinking.60 Another Jewish polemic which contains material ...
Isa 52:13–53:12 has long served Jews and Christians as a source for the resolution of questions r... more Isa 52:13–53:12 has long served Jews and Christians as a source for the resolution of questions resulting from seemingly inexplicable human suffering and death. The fact that such suffering affected the primary links between God and humankind, the people Israel for the Jew and Jesus of Nazareth for the Christian, proved to be an especially perplexing problem that could have undermined fundamental religious beliefs. From the patristic age Isaiah 53 was interpreted so as to provide a rationale for Jesus' suffering on the cross. Medieval and modern Jewish exegetes saw in this prophecy an explanation for the tragedies which the Jews experienced in the exile. Interestingly, in adapting the so-called Suffering Servant passage for their own purposes, Jewish interpreters, of both the medieval and the modern periods, incorporated certain Christian concepts into their exegesis. This study will trace the transference of elements of a Christian exegetical tradition regarding Isaiah 53 into ...
With the passage of time the notion of original sin became a matter of increasing concern for med... more With the passage of time the notion of original sin became a matter of increasing concern for medieval Jewish critics of Christianity. The foundation of this criticism was laid by the earlier polemical writers, specifically those of the period from the second half of the twelfth through the early fourteenth centuries. The later authors, from the late fourteenth through the mid-seventeenth centuries, incorporated practically all of the arguments raised by their predecessors and added new criticism reflecting their greater familiarity with Christian beliefs and literature. The earlier polemicists, while approaching their task from a rational, “common sense” perspective, relied heavily on Hebrew biblical and, to a lesser degree, New Testament passages. The later writers reflected a greater intellectual independence of scriptural sources. Because the earlier works are generally structured as running commentaries of scriptural texts relevant to Christianity, their treatment of original s...
... 8) MS Rome 53, fragment A2 (after 1269), in Judah Rosenthal, "Vikkuah dati bein ... more ... 8) MS Rome 53, fragment A2 (after 1269), in Judah Rosenthal, "Vikkuah dati bein hakham be-shem Menaljem u-vein ha-mumar ve-ha-nazir ha-dominiqani Pablo Kristi'ani," Hagut 'ivril ... 260-74; and Beryl Smalley, The Study of the Bible in the Middle Ages (Notre Dame, 1964), pp ...
This paper was accepted by the CJLS on June 12, 2002, by a vote of fifteen in favor, none opposed... more This paper was accepted by the CJLS on June 12, 2002, by a vote of fifteen in favor, none opposed and two abstentions (15-0-2). Voting in favor: Rabbis Kassel Abelson, Ben Zion Bergman, Elliot N. Dorff, Robert Fine, Myron S. Geller, Susan Grossman, Vernon H. Kurtz, Aaron L. Mackler, Daniel Nevins, Paul Plotkin, Joseph Prouser, Joel Rembaum, Joel Roth, Paul Schneider, Elie Kaplan Spitz. Abstaining: Rabbis Baruch Frydman-Kohl, Avram Israel Reisner.
... Viator 2 (1971) 380-381; idem, "Hatmurot bevikuai:l hadat shebein yehudim len~ri... more ... Viator 2 (1971) 380-381; idem, "Hatmurot bevikuai:l hadat shebein yehudim len~rim bame'ah hashteim -cesrei," Zion 33 (1968) 137-141. 'Browe (n. 3 above) 293-294. Page 3. TALMUD AND THE POPES 205 The role played by the French Jewish convert to Christianity, Nicholas ...
Fragment A2 of MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, though only five folios in... more Fragment A2 of MS Or. 53 of the Biblioteca Nazionale Centrale in Rome, though only five folios in length, provides the student of medieval Jewish history with fresh insights into the development of Jewish anti-Christian polemics. The manuscript appears to have been written in response to heightened anti-Jewish propaganda that emerged in Northern France as a result of the visit to that area by Paul Christian in 1269. The work is a compilation of arguments against Christianity drawn from the polemical traditions of Northern France, Germany and Provence. It also contains excerpts from the so-called Vikkuaḥ ha-RaMBaN, the Hebrew account of the debate on the Talmud held in Barcelona in 1263. Analysis of the material indicates that the manuscript does not contain the record of a face-to-face disputation between Paul Christian and a Jew named Menaḥem, as has been suggested. Arguments assumed to be related to such a meeting can be traced back to extant literary sources that predate the 1260...
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