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| peitan influenced by Sfarad - wrote a piyut that was sort of a dry run on the seder; contemporary to Rashi in n.France |
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| peitan in n.France influenced by Spain; wrote azharot (613 mitzvot in piyut form). - ends each line with a pasuk, which he got from spanish/sfaradi sources - says he got it from R'Shlomo Gabirol |
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| peitan influenced by Sfaradi/Arabic meter in his poetry |
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| Rav Dunash; Rav Moshe Hadarshum |
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| from africa and provance, respectively; cited by Rashi |
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| how does the Rif differ from other chochmei Sfarad of the 11th century? |
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Definition
| he's the only one known for his halakhic works |
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| Rav Yehuda Halevi and Ibn Ezra |
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| from 11th century Sfarad; not known for thier rabbinic literature |
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| 11th century Ashkenazi; baal hatalmud and wrote piyutim. |
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| 11th century Ashkenazi Baalei Hatalmud |
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| lived in the early 12th century Sfarad; one of the first to quote/reference Rashi extensively |
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| talk about the contact between Rabeinu Tam and Ibn Ezra; they had a grudging mutual respect; not far away geographically. Also, Ibn Ezra is aware of Rav Yosef Karo |
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| 12th century Ashkenazi who wrote piyutim and knew grammar; was influenced at least a little by the south. |
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| Radak's father; says there weren't many grammar people in Ashkenaz. Rabeinu Tam is an exception; in these times (12th century) people were travelling and influencing each other. |
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| Grossman on the late 12th century |
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Definition
| more South-->North influence; not so much in Germany, though, they didn't like the hyper-rationalism (and were far away) |
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| one of the first people to write peirushim in 12th century France. He is the exception that proves the rule - an Ashkenazi who was NOT a Talmudist. |
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wrote of a history of Yotzrot, which are piyutim distributed within the Shema. by the 12th century there's a lot of Spanish influence on Frence yotzrot. An example of someone who wrote like this - R'Tam. These poetic tecniques even began to show up in Germany, although France was more more open (universities were opening, etc.)
- Ahavot and Yotzrot, formerly almost unknown in Ashkenaz, begin to show up in the 12th century. Also, Ashkenazim are big fans of R'Yehuda Halevi |
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Definition
writes on the Maimonidean controversy, beginning with Rama vs. certain French Tosafists. The Rama writes to Rav Shimshon m'Shantz, a student of the Ri, whose only problem with the Mishna Torah is that it didn't offer sources so you couldn't really have a discussion about it (not criticizing Rambam!)
- but in general, there's not very much machshava moving to Ashkenaz, where it was considered better to protect people from secular philosophy.
- however, by the end of the 12th century, Provance scholars are going to northern France to study and end up bringing back French Talmudist influence - this is the first real time this happens.
- by the 13th century, it's more than just Talmud - it's also Torat Hasod. |
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sefer of biblical tosafist commentaries
- when Chava was created it says "this time."
R'Tam: Chava had normal feet as opposed to Lilith who had chicken feet (clear it's not a pshat)
R'Chaim Paltiel says no, it was her voice that was different.
Ibn Ezra: that's just a drash. This was the only time someone was created from someone else as opposed to born. (we don't have this quote, but a lot of Ashkenazi sources reference it.) |
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Definition
there are lots of piyut styles that we never see ashkenazim using - mainly "Yotzrot" and "Ofen"
there is one "Ahava" (speaking about love for God) written by an Ashkenazi; 11th century is when we first start to see this. |
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| 11th century German who wrote spanish piyutim - no idea where he learned it from. ex: each stanza ends with a pasuk; and have some form of ahava |
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| Shalom Yahalem on Rambam's teachers |
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Definition
Rambam never got to southern france but he studied with R'Meir from France (when R'Meir was in Spain); and R'Yehuda ben Yakar, who was also visiting Spain from France.
- he was also influenced by Rav Avraham from Lunel, who studied with the Rei (descendant of Rashi) in northern France and brought that all back to Toledo.
- from these three, the Rambam's dinei mamonot and peirushim are heavily influenced by Ashkenazi tosafists. |
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| Rambam on Hallel on pesach night |
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Definition
| says that you make a brakha but ashkenazim don't because it's split in the middle. his opinion is from the Masechet Sofrim (it's andalusian/spanish/sfaradi) |
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| r'Yehuda ben Yakir on making Hallel Pesach |
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| you make a brakha, based on sofrim and yerushalmi. note: he was Rambam's rav for sod. |
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| Or Zeruah (on hallel pesach) |
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Definition
| written by Rav Yitzhak ben Moseh of Vienna in the 1200s. rules that there's no brakha for pesach hallel because it's a story, not prayer; but says the Masekhet Sofrim rules that you make a brakha. this is where Rambam got his sources! |
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| Ramban's letter (maimonidean controversy) |
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Definition
| 1200s - ashkenazim wanted to put Rambam's works in cherem; Ramban said the the Moreh Nevuchim shouldn't be read publically but it shouldn't be banned either - got this opinion from the Ritzba. |
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wrote Archot Chayyim about how not to get angry which sounds an awful lot like Igeret Harambam.
- Rambam was influenced or inspired by it (rewrote it) |
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| Sm"g (Sefer Mitzvot Gadol) |
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Definition
| Baal Hatosafot who went to Spain and therefore knew about Rambam (quotes him) |
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| from Provance in the 1200s; synthesizes Askenazi and Sfaradi approach |
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| Christian push back to conquer Spain from the Muslims; by 1100 they're up to Toledo; but we see there is exchange of information even before this! |
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| Chisdai Ibn Shaprut; Gotmar of Gerona (according to Zucatto) |
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Definition
| around 1000, Chisdai and Gotmar had a diplomatic contact that allowed Muslim technology (such as the astrolabe and the solid sphere) to show up in Christendom. |
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| Yosef the Wise, the person Gerbert wants information from. We assume this is Chisdai because his real name was Yosef. |
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| writes astrological material; Gerbert's astrological material looks like it. It appears that Dunash sent his material to Chisdai who gave it to Gerbert |
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| brings an astrological text in Arabic to northern France; becomes the Pope in around 1000 |
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| story of the four captives |
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| mid to late 10th century - Umiyad Khalifs sail to attack Barcelona; Chisdai is sent on a diplomatic mission and ends up talking Barcelona into making a treaty. The ambassador, Gotmar, goes back to southern Spain with Chisdai. |
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| grammarians in Chisdai's court |
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| Rambam's cousin who sounds an awful lot like Chassidei Ashkenaz in his machshava. lived in 1200 or so. Studied in northern France, which explains where he got his influences from. |
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| Grossman on Sefaradi influence in Ashkenaz before 1100 or so vs. Prof. Touitou |
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Definition
| Rashi uses Sfaradi grammarians (R'Menachem and Dunash ibn Labrat); pshat starts becoming more common during Rashi's time. Rashbam and B'Chor Shor mention Spanish sources. Prof. Touitou: they didn't do it because of Sfardi influence - it's because of internal issues (response to Christian exegesis, etc) that they started to focus more on pshat. Touitou says Spanish influence isn't important. |
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| how does Tashma explain Ashki knowledge of Geonim? Grossman? |
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Definition
Tashma: there wasn't as much knowledge as you'd think
Grossman: they only had knowledge of the superstars (info traveled on individual merit but there was no real contact) |
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| what are two options for solving the "Gemara problem"? |
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1. the Gemara was just that awesome - it's the exception that proves the rule and moved with ALL Jewry, despite origin/culture.
2. (Prof. Tashma)the Ashkenazim DIDN'T have the commentary on the Bavli for a good long time! they derived their halakhot from minhagim and then worked backwards later when they got the Talmud |
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| how does Tashma explain the prevalence of Halakhot Gedolot throughout the Jewish world? |
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Definition
| there's specifically a "Halakhot Gedolot Aspania" - so maybe there's another version that went through Italy (it was very very popular and universal). Because it came from Italy, this would cause Ashkenazim to accept it as their own (they went through Italy.) |
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| what is Zimmel's first period and what does he miss? |
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Definition
| 1. 1000-death of Rambam; Spanish influence. He misses the influence of Baalei Hatosfot on Chochmei Sfarad. |
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| what is Zimmels' 2nd period and what is the problem with it? |
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Definition
| 1200-1300: Rosh goes south, Ashkenaz begins to wake up and influence. He says German rabbis are influenced by Rambam, but this isn't backed up - Rambam barely shows up in the writings of Baalei Hatosfot |
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| what is Zimmels' third period; what proofs does he use; what is the problem with those proofs? |
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Definition
| 1300-1400: Rosh goes south, Ashkenaz start influencing most (Spanish Jewry being persecuted) - but the Rosh is the end of an earlier phenomenon |
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| support for Grossman's version of S-->N influence in Rashi's citations |
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Definition
| cites Menachem ben Dunash (Spanish) and R'Moshe Hadarshan (Provance) |
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| foundation legends of the Ashkenazim and Sfardim |
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Definition
| reflect Ashkenazim coming through Italy and focusing on Talmud, Torat Hasod; Sfardim focus on rationalism / using secular philosophy in Jewish philosophy. |
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| 12th century Ashkenazi rav; pure Talmudist |
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| 12th century Sfaradi - no peirush at ALL on the Talmud; only parshanim and piyutim |
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| 12th century Sfaradi Talmudist - just about the ONLY talmudist (exception that proves the rule.) |
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| wrote Sefer HaItim at the end of the 11th century, which is a collection of halakha based on Shas. It gets passed around a bit in Ashkenaz but not a whole lot. |
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Term
| does Ibn Ezra know about Rashi? (Mondschein) |
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Definition
| yeah, he knows of him - but he doesn't use him in his peirushim (mentions that Rashi is very little pshat.) |
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| according to Uri Simon, why would Ibn Ezra not mention Rashi very much? |
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Definition
| he was Sfaradi and writing for a Sfaradi audience (although he wrote this after touring Rome, Italy, N.France, London) |
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| what is the big mention of Rashi in Sfarad in the 11th century? |
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Definition
| Yad Rama - R'Meir Hakohen Abulafiyah - cites Rashi as "Rav Shlomo" on Talmud |
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| Monschein on Ibn Ezra's knowledge of Ashkenazic rabbis |
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Definition
| probably knew something about Rashbam from his visit to Europe; almost definitely knew R'Yosef Caro from N.France/Worms, because they both have the same peirush about the 10 Commandments switching from 1st to 2nd person |
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Term
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Definition
| there was contact between R'Tam and Ibn Ezra - they wrote letters back and forth. Also: R'Tam was referred to by Rav Yosef's father (Rav Kimchi) as being a grammar person, resolving makhlokot between Menakhem and Ibn Dunash |
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Definition
| piyut by Ephraim of Bonn, a student of R'Tam, a German who studied in n.France. It's for Shavu'ot and talks about the special nature of the Jews recieving the Torah. Shows Spanish influence. |
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| R'Avraham ben Natan Hayarchi |
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Definition
| 13th century - from S.France, went north, studied, brought back material. Wrote Sefer Hamanhig, which is a discussion of minhagim from all over the place. He created something of a Talmudic revolution in s.France and Spain, and explains how the extremely Sfaradi Ramban has so much northern Talmudist material. You can find him referencing them on Shas a lot and influenced by them in his Torah commentaries. |
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| Drashat Harambam al Rosh Hashana |
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Definition
| Rambam: I went to France and taught this drasha to three rabbis. They accepted it, but some attributed it to R'Shimshon of Shanz, a student of the Ri. |
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| it's about the laws of nezikin and says we don't know much about it, but the French rabbis discuss it |
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| Sefer Arba'ah Panim by R'Efraim of Regensberg |
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Definition
| Ramban appears to take actual sources from this |
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| Ramban's intro to Sefer Hamitzvot |
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| defends the Gaonic (sfaradi) opinion against Rambam that things such as Megillah count as canonical sources of mitzvot. However, he later says that he won't just echo the opinions of the Gaonim. He DOES support some ashkenazi stuff. |
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