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This book, designed for students of the Hebrew Bible and medieval exegesis, presents a small part of the work of R. Samuel ben Meir (Rashbam), the grandson of Rashi and one of the leading figures in Rashi's school of exegesis in nNorthern France. The authors show by their editing of the text, in translation and in introduction, the specific and unique contributions which Rashbam makes, not only to the understanding of Qoheleth, but to the text of the Hebrew Bible as a whole.
This book, designed for students of the Hebrew Bible and medieval exegesis, presents a small part of the work of R. Samuel ben Meir (Rashbam), the grandson of Rashi and one of the leading figures in Rashi's school of exegesis in northern France. The authors show by their editing of the text, in translation and in introduction, the specific and unique contributions which Rashbam makes, not only to the understanding of Qoheleth, but to the text of the Hebrew Bible as a whole. They will surely stimulate research into the whole area of medieval exegesis. Rashbam is a Hebrew acronym for Rabbi Shmuel son of Meir (c1085-c1158). His father was Meir ben Shmuel and his mother was Yocheved, the daughter of Rashi. Like his grandfather Rashi, the Rashbam was a biblical commentator and Talmudist. He was also a leading French Tosafist. He was the older brother of the Tosafist Rivam and the Tosafist Rabbeinu Tam, also known as Jacob ben Meir. He was a colleague of Rabbi Joseph Kara. Rashbam was born in France in the vicinity of Troyes. He learned from Rashi and from the Riva. He was the teacher of his brother, Rabbeinu Tam. His commentary on the Torah is renowned for its stress on the plain meaning (peshat) of the text. This approach often led him to state views that were somewhat controversial (thus resulting in the omission of his commentary on the first chapters of Genesis in many earlier editions of the Pentateuch). Parts of his commentary on the Talmud have been preserved, and they appear on the pages of most of tractate Bava Batra (where no commentary by Rashi is available), as well as the last chapter of tractate Pesachim. Rashbam earned a living by tending livestock and growing grapes, following in his family tradition. Known for his piety, he defended Jewish beliefs in public disputes that had been arranged by church leaders to demonstrate the inferiority of Judaism.
A translation of a little-studied 12th-century commentary on the book of Genesis, which should be of interest to scholars of medieval Judaica and modern Bible scholars."
In 2004, Mayer Gruber?s landmark Rashi?s Commentary on Psalms made one of the 11th-century scholar?s most important works accessible to a larger audience for the first time. The JPS paperback edition of this exceptional volume includes the complete original Hebrew text and acclaimed linguist Mayer Gruber?s contemporary English translation and supercommentary. Fully annotated by Gruber, Rashi?s Commentary on Psalms places Rashi, the most influential Hebrew biblical commentator of all time, in the larger context of biblical exegesis. Gruber identifies Rashi?s sources, pinpoints the exegetical questions to which Rashi responds, defines the nuances of Rashi?s terminology, and guides the reader to use the English translation as a tool to access the original Hebrew text. Gruber?s extensive introduction takes a critical look at Rashi and his enduring legacy.
Traditionalist commentators assume that the author of Kohelet was a man of deep religious sensibilities and that his words, as obscure as they sometimes may be, reflect profound religious insights. They therefore tend to read Kohelet as a series of non-literal homilies based on hidden meanings imbedded in the author's often less than clear expressions. By contrast, many modern commentators seem to approach it as a literary curiosity badly mishandled over the millennia, and have little or no reluctance to reconstruct, correct, and amend the received Hebrew text as it suits them. A common result of this scholarly tampering with an ancient text is translations that frequently seem to bear little resemblance to the Hebrew original. These conflicting approaches are for the most part a direct consequence of scholarship's inability to identify the author or when he lived. In this work, Sicker adopts the widely neglected thesis that identifies the author of the biblical work as Hyrcanus the Tobiad, who lived at the time of the transfer of ancient Palestine from the Ptolemaic to the Seleucid empires in 198 B.C.E., and was de facto ruler of Judea for a number of years before being forced into exile and eventual suicide. Directly related to the family of the hereditary high priesthood, he was quite familiar with the rites and traditions of Judaism, as well as with the Hellenistic culture that pervaded the area during the era in which he lived. As a result his thinking reflected an amalgam of both, neither of which provided satisfactory answers to the questions he raised about the meaning of the life he led and the end to which he had been brought by circumstances entirely beyond his control. When the biblical book is read with such a likely author in mind, many of the enigmas found in the work can be clarified, which is what Kohelet: The Reflections of a Judean Prince attempts to do.
Fox takes as his starting point the issues that Quoheleth's interpreters have faced in their efforts to render the book faithfully, and in so doing, provides a new analysis of Quoheleth's reasoning, logic, and means of expression. Fox reaches three key conclusions about the work: Quoheleth is primarily concerned with the rationality of existence; Quoheleth is not against wisdom or the wise, and finally: Quoheleth supports the grasping of inner experience as the one domain of human freedom. These conclusions are supported by a thorough look at other analyses of Quoheleth.
Biblical interpretation is not simply study of the Bible's meaning. This volume focuses on signal moments in the histories of scriptural interpretation of Judaism, Christianity, and Islam from the ancient period to the early modern, and shows how deeply intertwined these religions have always been.