Term
| why does the Orot Chayim attribute the "Igeret ha-Rambam" to R'Moshe m'Evro? |
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Definition
| it's very similar to Sefer Chassidim, from Ashkenaz - and Evreaux was noted for being very influenced by Chassidei Ashkenaz |
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Term
| Rabeinu Yonah (from Spain) shows a lot of Ashkenazic influence - from where must he have gotten it? |
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Definition
| from his time learning in Evreaux, which was heavily influenced by Ashkenazic material |
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Term
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Definition
| a spiritual diary with the goal being yir'ah. This is very similar to Ashkenazic works; shows R'Yona's Ashkenazic influence, which was picked up in Evreaux, which was very influenced by Ashkenaz |
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Term
| why would we assume that R'Yona's earlier works are written in the north and his later works in Spain? |
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Definition
| his earlier works show more influence from Evreaux (and by extension Ashkenaz); his later ones have toned this down quite a bit. |
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Term
| how is Evreaux's style different from thier contemporaries, and how do we explain it? |
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Definition
- less dialectic, more direct representation (quote Rashi almost verbatim)
- we suspect they were strongly influenced by Ashkenaz! focused on straight up halakha without discussion, learning lishma, prayer, etc... |
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Term
| the brothers from Evreaux (evidence that they were influenced by Ashkenaz) |
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Definition
| - claimed to have a handwritten peirush on Torah from R'Yehuda ha-Chassid |
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Term
| what is a difficulty with attributing Shaarei Avoda to R'Yona, and how do we solve it? |
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Definition
| it has a lot of heavily Ashkenazic themes (R'Yona was Spanish) - but if he studied in Evreaux it makes sense |
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Term
| R'Moshe m'Kutzi and his Sefer Mitzvot Gedolot |
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Definition
| French; contemporary to the brothers Evreaux; quoted by R'Yona. Talks about "Chovot ha-Eivarim" (responsibilities of the limbs) that shows up in works of Chassidei Ashkenaz; overall his style is very similar to theirs. |
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Term
| what is the primary example of Talmud/pietism being transferred south from Ashkenaz? |
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Definition
| the beit midrash at Evreaux; its influences on R'Yona, etc. |
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Term
| what is the primary example of Kabbalah/Torat ha-Sod being transferred south? |
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Definition
| the beit midrash in Gerona, Spain |
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Term
| what does Gershom Scholem think about Torat ha-Sod transmission from north to south? |
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Definition
Province and Spain are one development of Torat ha-Sod that is completely separate from Ashkenazic development
- THIS ISN'T TRUE - |
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Term
| Ta Shma on the transmission of Kabbalah from north to south |
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Definition
- even though the Zohar appears in Spain, the minhagim it discusses are overwhelmingly Ashkenazic!
- this proves that Zohar stuff was transmitted directly from Germany
- example: it's a German idea that Leviim should wash the hands of the Kohanim; this shows up in the Zohar, even though previously Sefardic tradition had held the Kohanim should wash their own hands |
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Term
| Idel on the opinions of Ta Shma re: the Zohar |
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Definition
| agrees with him that it shows tons of German influence, but also says this is true for Torat ha-Sod in general, as well |
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Term
| trends by the early 13th century |
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Definition
| most things (Torat ha-Sod, Talmudism, pietistic stuff) are moving from north to south (transmitted by a lot of Provencal scholars who first go north and then bring things back south; there's still a trickle of S-->N influence in piyut and parshanut hamikra, but not as much in comparison. |
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Term
| the works of R'Yosef B'chor ha-Shor that might indicate the availability of Spanish/Aristotelian/neo-Platonic/Islamic philosophies (translated from Arabic) to the northern world |
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Definition
- peirush on mizmor 19 in Tehillim: denies God has any form. This sounds like Rambam, but it's very unlikely he had access to ANY Rambam, as the Mishna Torah only got out of Egypt later.
- also promotes the study of science in this peirush
- Idel finds linguistic similarities between him and R'Yehuda Barceloni (indicates he was aware of earlier Spanish thought)
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Term
| Rav Saadiya Gaon on God's form |
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Definition
"Torat ha-Kavod"/"Kavod ha-Nivra"
- God has no physical form but can "emanate" presence to communicate with humans
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Term
| proof that Ashkenaz had access to Spanish philosophical works |
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Definition
| Anim Zemirot reflects R'Saadiya Gaon's "Kavod ha-Nivra" views on the physicality of God (emanations) |
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Term
| R'Saadiya Gaon's "Emunot v'Dei'ot" and its influence on Ashkenaz |
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Definition
- Rashi's peirush on Daniel quotes R'Saadiya, not only from R'Saadiya's peirush on Daniel but also from Emunot V'Deiot
- the Ashkenazim eat up the Kavod ha-Nirvra ideas - Aaniim Zmirot |
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Term
| why are Emunot v'Deiot peices/paraphrases so common in Ashkenaz? |
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Definition
- they could have been looking for this stuff - been more philosophically inclined than the Tosafists
- alternatively, it may not be as common as we thought |
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Term
| 13th century relationship between Tosafists and the Ibn Ezra |
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Definition
they really like him and quote him a lot - usually NOT for halakha, though.
example: he's quoted by R'Yechiel m'Pariz explaining the differences between two seemingly contradictory learnings about one who blesses God (one source says death penalty, one doesn't.) R'Yechiel m'Pariz brings both him and Rashi (Rashi says you aren't killed if you didn't have prior warning; Ibn Ezra says you aren't killed unless you used the Name of God, because otherwise you are given the benefit of the doubt that you cursed JUDGES - elohim) |
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Term
| R'Elazar Rokeach - example of Ibn Ezra being accepted in the north |
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Definition
| - student of R'Yehuda ha-Chassid and quotes Ibn Ezra about how it's necessary for a master of Talmud to also know Tanakh really well |
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Term
| Ta Shma on why Rabbeinu Chananel was the only Sefaradi with a major part in Ashkenazi halakha (quoted CONSTANTLY by Baalei ha-Tosafot |
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Definition
- his style was similar to Ashkenazi style; while the Rif was interested in codifying halakha, R'Chananel kept up a running commentary, focusing on interpreting the Gemara.
- he might have Italian roots; in the story of the four captives, the captive that ended up in North Africa was allegedly R'Chananel's father!
- his work Ba'al Halakhot Gedolot goes through Italy before it gets to Ashkenaz, so the Ashkenazim might have assumed it was their own stuff and readily accepted it |
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Term
| why don't Baalei ha-Tosafot like the Rambam? |
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Definition
| it's not that they don't like him, per se, there are just a lot of stylistic differences. He picks and chooses what he commentates on instead of doing a running commentary; and he's very focused on practical halakha. (like the Rif, whom they also don't really like) |
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Term
| how is the Smag different from other Ashkenazim re: the Rambam? How do we explain this? |
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Definition
| he quotes Rambam in the 1240s; he travelled a lot, so it's probable he brought Rambam back from Spain. He puts effort into de-philosophizing the Rambam's work when he publishes it for Ashkenazim. Even though he paid attention to Rambam, he's the exception that proves the rule. |
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Term
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Definition
| German who learns for a while in Northern France and quotes the Rambam a lot. Mostly, though, he only quotes him for support where the Ashkenazi and Sefaradi opinions match up |
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Term
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Definition
German; his students quote the Rambam a lot (ex. the Or Zarua)
- he probably taught his students Rambam on a need-to-know basis - to fill gaps, so to speak, where there wasn't anything else available (piyut, random halakha...) |
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Term
| Rambam in Ashkenaz (general) |
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Definition
| - he isn't used much at all; Ashkenazim more or less consider themselves masters of Talmud, so they mostly only use their own works. The Or Zarua and the Smag use him, but only for specific exceptional reasons |
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Term
| Zusman on learning Kodshim |
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Definition
because there are Provencal commentaries on Shqalim, which is similar to Kodshim, Provence probably learned Kodshim. This is a German idea - shows a connection between Provence and Germany (just like in Torat ha-Sod)
problem: he forgot to include France in his linkage (there's a lot of printed Tosafot from France). he's not necessarily wrong, he just needs to put France in the picture. |
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Term
| support for Zusman's theory about Germans placing value on Kodshim |
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Definition
- R'Yehuda ha-Chassid (German) calls learning Kodshim a "meit mitzva" that nobody is doing but that is important to do if you have the resources.
- Or Zarua: if you don't learn Kodshim and Torat ha-Sod, you are punished in the world to come. |
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Term
| Kanarfogel on the "theme" of each region re: learning Kodshim |
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Definition
Spain: only halakha
France: amoraic/six sedarim
Germany: Tannaitic |
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Term
| Maharam and 13th-century Ashkenaz |
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Definition
at this point Ashkenaz is in decline; there's a lot of bringing Ashkenazic work south and fusing it with Sefaradi stuff.
- Maharam is a student of the Or Zarua; he fuses the Spanish piyut of R'Yehuda ha-Levi with Ashkenazi style
- a lot of his students turn up in Spain, like the Rosh and Reb Don (who brings a lot of mystical material)
- Maharam and his students collect and preserve a lot of material - concerned about its survival |
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Term
| examples of the fusion of Ashkenzi and Sefaradi ideas in the 13th century |
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Definition
- Piskei ha-Rosh: started in Ashkenaz, finished in Spain, incorperates a lot of Spanish material (if only to try and show Ashkenazi superiority)
- Arba Turim: the Tur quotes EVERYONE to try and integrate material
note about the Rosh: is still annoyed at the Rambam for not using sources - still inherently Ashkenazi |
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Term
| how is the Ritva unique amongst his Sefaradi peers and successors? |
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Definition
he tends to use French material that nobody else does.
- like the opinion that there are differing opinions on halakha because 49 were handed down from Sinai - he attributes this to French baalei ha-tosafot, but nobody else has it!
- he might have gotten this from his teacher, the Ra'ah |
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Term
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Definition
Rosh: was the Tur's father; believed strongly in learning from the Gemara, not just ruling based on the Mishna Torah; compiled Tosfot ha-Rosh to help with this.
Tur: compiled Turim, which was unique in that it had a TON of opinions from all over the world, but no pilpul. |
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Term
| Joseph Dan on the closer relationship between N and S |
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Definition
| by the mid-12th century, Spain is reconquered by the Christians, which lessens some of the previous Christian lands vs. Islamic lands barrier. Sefaradim start writing in Hebrew and the Ibn Tibon family start translating southern works out of Arabic and Spanish for the Ashkenazim. Ibn Ezra starts influencing Ashkenaz; Ibn Paquda's Chovot ha-Levavot starts being used all the time. Real cultural openness begins after the Maimonidean Controversy in the early 13th century. |
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Term
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Definition
| - talks about people attributing things to the Ibn Ezra that he didn't actually say |
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Term
| Ta Shma on the Mishna Torah |
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Definition
| pre-Maimonidean controversy, it enjoyed a lot of popularity even moving through Ashkenaz. Later on, however, (15th century) it started to lose some of its influence - the Tur somewhat displaced it. |
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Term
| how did Rambam's acceptance in Italy differ from the pattern in other places? |
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Definition
| in most communities, the Mishna Torah was avoided because of fear over his philosophical works. In Italy, it was only after his philosophical works because inevitably recognized for their greatness that Frank reluctance to accept his halakha gave in and Mishna Torah because prevalent. |
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