The Talmud

Askenazi, Bezalel: SITAH MEQUBEZET : WE-HU ASEFAT ZEQENIM ... AL MASEKET NAZIR ... 1820 Ofen: Konigl. Ungarische Universitats Buchdruckerey,

Hardcover, folio, 80 pages, 36 cm. In Hebrew. Transliterated title on title page: Schita Mekobezes. Other Titles: Schita Mekobezes. Bezalel ben Abraham Ashkenazi (Hebrew: ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ) (ca. 1520 - ca. 1592) was a rabbi and scholar of the Talmud who lived in the Palestine during the 16th century. He is best known as the author of Shittah Mekubetzet, a commentary on the Talmud. He is very straightforward in his writings and occasionally offers textual amendments to the Talmud. His most important disciple was the famous Kabbalist, Rabbi Isaac Luria....[T]he Shittah Mekubezet, (trans. Gathered Interpretation) is a collection of glosses on the greater part of the Talmud, after the fashion of the Tosafot; and in it Ashkenazi combined much original and foreign material. The great value of the Shittah lies principally in the fact that Ashkenazi gives therein numerous excerpts from Talmudic commentaries which have not otherwise been preserved. The Shittah contains expositions of the Talmud taken from the works of the Spaniards Nahmanides, ben Adret, and Yom-Tov of Seville, and from those of the Frenchmen Abraham ben David, Baruch ben Samuel, Isaac of Chinon, etc. The study of the Shittah is particularly valuable for understanding the Tosafists, because the work contains some of the older and inedited Tosafot; besides, glosses of R. Asher ben Jehiel and of the disciples of R. Perez are partly contained in it. Ashkenazi designed the Shittah to cover the whole Talmud; but only the following tracts were interpreted: Bezah, Baba Kamma, Baba Batra, Baba Metzia, Ketubot, Nedarim, Nazir, Sotah, and the order of Kodashim (excepting Hullin) - the last-mentioned in the Romm edition of the Talmud. (Wikipedia 2010) . OCLC lists 1 copy worldwide (Bibliotheek Universiteit Van Amsterdam) . Ex-library with usual marking. (Rab-47-2)

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Strack, Hermann Leberecht: EINLEITUNG IN DEN TALMUD, 1908 Leipzig, J. C. Hinrichs

Hardcover, viii, 182 pages, 23 cm. In German. Series: Schriften des Instutum judaicum in Berlin. ; Nr. 2. SUBJECT (S) : Judenmission. Talmud. Talmud -- Introduction. Talmud. Bibliography on pages 81-82 and 139-175. Strack (1848-1922) was a "German Orientalist and theologian. Strack was born in Berlin, where he became professor of Oriental languages and director-founder of the university's Institutum Judaicum. He was recognized as a leading non-Jewish scholar in the field of Bible and Talmud, Hebrew and Aramaic linguistics, Masorah, etc. Serving as an expert in German courts on a number of cases with antisemitic overtones, Strack took a firm line in defense of Judaism, and at the same time was active in the Protestant missionary movement. In the field of linguistics his main publications were Grammatik des Biblisch-Aramaeischen; Hebraeische Grammatik; Juedisches Woerterbuch, a Yiddish dictionary; and Lehrbuch der neuhebraeischen Sprache und Litteratur. Of importance for the study of Masorah was his Dikduke ha-Te'amim des Ahron ben Moscheh ben Ascher, edited in cooperation with S. Baer; Catalog der hebraeischen Bibelhandschriften der Bibliothek in St. Petersburg; and Prophetarum posteriorum Codex babylonicus Petropolitanus. He also took part in the controversy surrounding the Firkovich forgeries. Strack wrote Einleitung in das Alte Testament and edited, together with O. Zoeckler, a short Bible commentary, to which he contributed several biblical books; he also published a translation of and commentary on Ben Sira. He wrote, with P. Billerbeck, a commentary to the New Testament which was based on Talmud and Midrash and demonstrated the Jewish rabbinic origin of most of Jesus' sayings. He also issued annotated translations of several Mishnah tractates with Billerbeck, including Avot, together with a vocalized text. Strack's Einleitung in Talmud und Midrash became a standard reference work, the English edition, Introduction to the Talmud and Midrash, which is based on the last but revised German one, being sponsored by the Central Conference of American Rabbis. In fighting the malicious accusations against Judaism, Strack wrote Das Blut im Glauben und Aberglauben der Menschheit, which was translated into English by H. Blanchamp as The Jew and Human Sacrifice . Works in the same vein include: Sind die Juden Verbrecher von Religionswegen? ; Juedische Geheimgesetze? ; Herr Adolf Stoecker christliche Liebe und Wahrhaftigkeit ; and Die Aufhebung der Juden-Emanzipation und ihre rechtliche Begruendung. Strack's courageous stand against growing German antisemitism brought him bitter denunciation by antisemitic writers such as K. Erbsreich and Th. Fritsch; on the other hand his missionary activities came under attack from Jewish writers" (Berenbaum and Skolnik in EJ, 2007) . Light wear to cover binding and edges. Yellowing to inside front and back cover. Very good condition. (Heb-15A-16)

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Pinner, E. M (Ephraim Moses) ; compiler and translator. TALMUD BABLI: BABYLONISCHER TALMUD. TRACTAT BERACHOTH SEGENSPRÜCHE [ONLY, NO MORE PUBLISHED] 1842 Berlin, [Gedruckt Bei I. Lewent]

Cloth. Folio. [362] pages. 45 cm. Parallel text in German and Hebrew. Translation of the "Berachoth" tractate of the Babylonian Talmud compiled and translated by E. M. Pinner. With a dedication to Tsar Nicholas I of Russia, noteworthy in part because of Nicholas' anti-Semitic beliefs. "The deeds of Czar Nicholas I caused the Jews of his empire to call him "Haman II. ' Nicholas's thirty-year reign represented one of the darkest eras in Russian Jewish history" (Jewish Virtual Library) . Labeled as "Erster Band" (Volume One) ; as later volumes were never issued, this volume represents the complete work. Includes parallel translation and commentary. Improvements from previous editions include: new readings and parallel passages in all parts of the tracts and commentaries, vocalization of the Mishnah, the Mishnah and Gemara punctuation, Rashi and Tosepoth, etymology, and transfer of foreign words, and statements by the Meharschal Meharscha, R. Ash with an explanation of the Halakha and the variant readings. (Mit deutscher Uebersetzung und den Commentaren Raschi und Tosepoth nebst den verschiedenen Verbesserungen aller früheren Ausgaben. Hinzugefügt sind: Neue Lesarten und Parallelstellen in allen Theilen dieses Tractates und der Commentare, Vokalisation der Mischnah, Interpunktion der Mischnah und Gemara, Raschi und Tosepoth, Etymologie und Uebertragung der fremden Wörter, Erklärungen des Meharschal und Meharscha, R. Ascher mit Erläuterung der Halachah und den abweichenden Lesarten) . Pinner was a German Talmudist and archeologist; born in Pinne about 1800; died in Berlin 1880. His first work, bearing the pretentious title of "Kizzur Talmud Yerushalmi we-Talmud Babli" = "Compendium of the Jerusalem Talmud and of the Babylonian Talmud" (Berlin, 1831) , contained specimens of translation of both Talmuds and an attempted biography of the tanna Simeon b. Yohai. It was published as the forerunner of his proposed translation of the Talmud; and his travels through Germany, France, England, Italy, Turkey, and Russia were probably undertaken for the purpose of furthering that plan. Pinner went from Constantinople to St. Petersburg in 1837, and secured the permission of Emperor Nicholas I. To dedicate the translation to him. It was to have been completed in twenty-eight folio volumes; but only one appeared, the tractate Berakot, which was published five years later (Berlin, 1842) . This is a splendidly printed book, dedicated to the emperor, who also heads the list of subscribers. The latter includes the names of the kings of Prussia, Holland, Belgium, and Denmark, and of about twenty-five dukes, princes, archbishops, and bishops. The volume contains approbations from several rabbis, none of whom lived in Russia, in which country only representatives of Haskalah, like Abraham Stern, Isaac Baer Levinsohn, Jacob Tugendhold of Warsaw, and Abraham b. Joseph Sack of Vilna, favored the undertaking. Their approval was given in signed eulogies, which follow the approbations of the non-Russian rabbis. Three years after the appearance of the tractate Berakot, Pinner, who had apparently remained in Russia in the hope of being able to continue the publication of the translation, gave to the world his famous "Prospectus der Odessaer Gesellschaft für Geschichte und Altherthum Gehörenden Aeltesten Hebraäischen und Rabbinischen Manuscripte" (Odessa, 1845) , which for the first time brought to the attention of the world the archeological discoveries (mostly spurious) of Abraham Firkovich. The publication of facsimiles, on which Simhah Pinsker and other investigators founded their theories on "nikkud" (punctuation) , was, according to Geiger ("Wiss. Zeit. Jüd. Theol. " vi. 109) , Pinner's only service to science. In the introduction to this volume he wrote: "Nowadays many Jews are unable to study Talmud in the original; those who know it can't teach it . Up to now no one has undertaken to translate the Talmud into the vernacular, and there are even some who have distorted the Talmud and accused the rabbis of saying things they never would have said. Therefore, I have taken upon myself to translate the Talmud into German. " That is, there are two reasons: 1. To open the Talmud to Jews and 2. To counter hostile non-Jewish mis-impressions about the Talmud. What of the Czar's support? According to Adam Mintz, he supported the translation for two reasons: 1. At the time he was trying to Russify Russia's Jews via cultural and religious restrictions on the Jews. This included the discouragement of the use of Yiddish and the encouragement of the use of European languages, like German, which was close to Yiddish and therefore a practical replacement. And, 2. As a real antisemite, Nicholas commissioned a report to understand what's wrong with the Jews. The report issued found that the Talmud was the cause of the refusal of the Jews to assimilate into Russian society. Nicholas felt that exposing the Talmud would ameliorate this problem, and to do so would require translating it into European languages, and he was prepared to pay handsomely for such translations. Thus, Pinner planned to use Czar Nicholas and Czar Nicholas planned to use Pinner. Nicholas purchased 100 volumes of Pinner's translation, and so when it was printed, it was dedicated to him! In addition to Nicholas, there were about a thousand subscribers, including Kings Frederick Wilhelm IV of Prussia, Wilhelm I of Holland, Leopold of Belgium and Frederick IV of Denmark. At the beginning of the volume were 18 haskamot from both traditional rabbis and maskilim. The volume itself was evidently aesthetically pleasing. It included the traditional layout with German translation on the facing pages. In addition, punctuation was supplied for Rashi and Tosafos. At the bottom of each page he included a translation and etymology of selected difficult words. When Pinner tried to acquire a haskamah from the Chasam Sofer, the latter was incredulous on the grounds that a vernacular translation is basically impossible given that the plain understanding of Rashi alone is subject to many disagreements, so how could anyone think they could manage such a translation? Pinner assured him that he didn't mean that he would do the whole thing himself, rather he would have a team and he would be the editor. One of the rabbis who would serve as translators was R. Nathan Adler (then rabbi of Hanover; later Chief Rabbi of Great Britain) . Pinner claimed that he had lined up R. Adler to translate Eruvin and Yevamos. The Chasam Sofer accepted this, and wrote a haskamah. As it turned out, Pinner had been playing loose with the truth. Pinner used R. Adler's name to receive this haskamah, and then used the Chasam Sofer's haskamah to get more. Apparently R. Adler denied any involvement at all. When the Chasam Sofer found out, he retracted his haskamah. Not only that, when it became known that Pinner continued to use the haskamah, Chasam Sofer issues a kol koreh asking rabbis to ban the printing, buying and reading of the work. Shadal too did not offer a haskamah on similar grounds (his letter on the matter was printed in Keren Hemed 2 (1836) pp. 174-182. In addition to highlighting certain errors he felt Pinner had made he questioned whether one man could indeed translate the entire Talmud, noting that even Rashi could not complete his commentary on the Talmud. Interestingly enough, another objection to the work arose in some quarters, best exemplified by a letter written to the Chasam Sofer by a Dutch rabbi, Tzvi Hirsch Lehrin. In it he noted that if there had been so much opposition to Mendelssohn's Bible, which was only a translation into German with Hebrew letters, how much more so must there be something faulty with a Talmud translated into German with German letters! In addition, argued R. Lehrer, although Pinner might have been motivated le-shem shamayim, to defend the honor of the Talmud before detractors, the opposite would occur once its contents were accessible: opponents would use it to denigrate the Sages, noting that a classic denigration of Talmudic Judaism by wayward Jews is the case of the egg laid on a holiday, deemed irrelevant. How much more so would non-Jewish opponents of the Talmud use this translation against it! Interesting as well is that this was not the Chasam Sofer's objection. Ultimately the Czar discovered his true motive and support was withdrawn, which was why only Berakhot ever appeared. OCLC lists 26 copies worldwide. Ex-library with usual markings. German title page is has several tears, repaired by previous owner with tape; no loss of paper and all text is clear. Backstrip repaired. Cover shows wear with staining and rubbing at edges. Internal pages are darkened at edges, but all text is clear and binding is tight. Good condition. Important. (SPEC-14-16).

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Rabbinovicz, Raphael Nathan. Variae Lectiones [SEFER DIKDUKEI SOFRIM / DIKDUKE SOFERIM] [FIRST EDITION] [VOLUMES 5-14] [HEBREW] In Mischnam et om Talmud Babylonicum quim ex aliis libris antiquissimis et scriptis et impressis tum e codice monacensi praestantissimo collectae, annotationibus instructae. [Erubin; Psachim; Sabath; Synhedrin; Megillah et Schekalim; Aboda Sarah, Makkoth, Schebuoth, Horajoth et Idiot; Baba Bathra; Baba Kama; Baba Mezia; Sebachim] Monachius [MUNICH] / Moguntia [MAINZ] L. Rosenthal / E. Huber / I. Bril 1873 - 1884
The book is in : Hebrew Haskalah - Jewish Enlightenment Jewish law and Mussar Jewish Philosophy Judaism - Judaica Mishnah Midrash Aggadah & Talmud

FIRST EDITION of volumes 5-14 of the 15 volumes of Dikduke Soferim, the most authoritative study aid for the Babylonian Talmud and the rabbinical literature of the Rishonim. The author, Rabbi Raphael Rabbinovicz, meticulously compared the different available manuscripts of the Talmud, locating the differences, both influential and slight, between the Talmud that was available to the medieval Rabbis to that of our time. Aside from being an indispensable book for every student of the Talmud, this first edition is also aesthetically pleasing. Individual volumes may be purchased separately; inquire with us for additional details. 220x145mm. [416]+[386]+[386]+[160+82+132]+[368]+[150+50+11+47+10]+[468+49]+[312]+[358]+[256] pages. Patterned quarter-leather hardcover with gilt lettering on spine. Covers slightly worn. Cover edges slightly bumped. Cover corners bumped. Spine slightly worn. Spine hinges worn. Ex libris stickers on endpaper. Pencil marks on title page. Pages yellowing. Aging stains on first and last few pages. Few stains otherwise.[VOLUME 5]: Whitepage worn, slightly torn at one place. [VOLUME 7]: Spine cracked on bottom edge. [VOLUME 8]: Spine bumped on edges. [VOLUME 9]: Spine bumped on upper edge. [VOLUME 10] Spine edges slightly bumped. Library stamps on second whitepage, Hebrew title page and rear whitepage. [VOLUME 11]: Spine bumped on upper edge. Library stamps on second whitepage, Hebrew title page and rear whitepage. [VOLUME 12]: Spine edges bumped. [VOLUME 13]: Spine partially missing. [VOLUME 14]: Cover edges bumped. Front and back covers partially detached from spine. Spine missing. Rear whitepage creased and slightly torn. [SUMMARY]: In spite of the wear it has sustained, this rare first edition of a pivotal study of the Talmud is in good condition.

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