Rabbinic Literature

תקציר: סוכה ולווייתן – כשהמינורי וההגמוני נשברים בכל אדם, ובכל עם, ובעולם – 'ויהי מקץ שנתיים ימים'. האימפרטור עומד על היאור, אותו לא־מודע כוחני, שממנו יעלה משה: זה השוכן בתוך תיבה קטנה, ובכוחו של הצו המוסרי הקטגורי יקרא למרחב השלישי – זה המתנשא מעבר לדיכוטומיות, בולם אלימות ומפנה את השיח לגלובליזציה של הבנות והסכמים, שרק בכוחם ניתן להציל סוכה בתוך סוכה: עולם, עם וארץ; מדינה ומדינות; עם ועמים; איש ובני אנוש.

סגולה, גליון 44, ערב סוכות תשפ"ו
המנהג להרבות על שלושת ההדסים החיוביים שבמצות לולב ידוע ומוכר משלהי ימי הבית השני, זמנם של התנאים והאמוראים, הגאונים והראשונים, ועד שלהי ימי הביניים
מאמר זה סוקר את הדיונים התיאורטיים של המנהג על אדמת ספרד בתקופת הראשונים וגם את העדויות על התקיימותו בפועל
המאמר הוא חלק ממחקר רחב ביותר, שתקוותי להביאו לידי גמר בקרוב

Apocalypses and the classical rabbinic literature are usually treated as two distinct genres with little overlap.1 While the rabbis would surely have been aware of the former, as many apocalyptic works are contemporaneous to them, the near absence of direct reference to apocalypses in their own compositions affirms their fundamentally rejectionist position with regard to this genre as a whole. The four kingdoms apocalyptic prophecy from the book of Daniel was nevertheless an important thematic construct for the rabbis. Yet, even with respect to such an apocalyptic text as this, as we shall be reminded, the rabbis have only a limited appetite. This paper will deal with the relation between Rome and Persia as perceived by the rabbis in light of this four kingdoms motif, focusing on the Babylonian rabbis and examining, in particular, a debate found in the Babylonian Talmud on whether or not Rome would ultimately subdue Persia. The four kingdoms structure plays a major role in numerous rabbinic homilies, being linked to additional verses and subjects. For example, it is applied in the Mekhilta to non-kosher animals. In this tradition, the camel is Babylonia; the hare is Media; the rabbit is Greece and the boar is Rome. Or, alternatively, associations with the covenant of Abram are made via Gen 15:12, "As the sun was about to set, a deep sleep fell upon Abram and a great dark dread descended upon him." ...

This year the Tria Corda Lectures at Jena University, which will be published at Mohr Siebeck, ask how the Ten Commandments became the Decalogue and the fundamental list of moral commandments on which Judaism and Christianity are based. Niehoff's series of four lectures is highly interdisciplinary and covers a wide range of sources, from the Bible to Hellenistic Judaism, the New Testament, rabbinic and patristic literature. The focus is on negotiations that were held both within each group and between different groups.

This paper examines the ritual response to unsolved homicide in Deuteronomy 21:1–9, arguing that the eglah ceremony reflects a contextualized adaptation of Levitical practices for Israel’s settled life in Canaan. By analyzing the literary structure, ancient Near Eastern parallels, and cultic language, the study reveals how the ritual addresses communal responsibility, land defilement, and the need for divine atonement. The paper highlights the theological significance of the elders’ prayer, which uniquely appeals to God for atonement, pointing beyond ritual to a future redemptive act. Ultimately, the eglah ritual underscores Israel’s covenantal identity and the enduring link between justice, land, and divine presence.

Abstract

In this two-part sermon, Rabbi Haim O. Rechnitzer explores the intricate relationship between Kapparah (atonement, penance) and Teshuvah (repentance, return), and the role of Hebrew language in shaping our spiritual imagination during the Days of Awe. Kapparah, rooted in the verb “to sweep” or “to cover,” teaches us that sin is not erased but carried, relocated, or covered—whether through the Temple’s scapegoat ritual or through the prayers and words that took its place after the Temple’s destruction. Teshuvah, derived from the root meaning “to return” or “to answer,” invites us into a cycle of self-examination, renewal, and transformation. It is not mere regret but a courageous reorientation—facing our shortcomings, shaking off rigidity, and daring the risk of newness. The ultimate return is not to a mythical paradise but to Gan Eden as a state of renewal, tenderness, and youthfulness, where life begins again. Yom Kippur, therefore, is not about perfection but about possibility: the reminder that our words create worlds, and that through prayer, confession, and kindness, we become partners with God in the ongoing work of creation.

The Annotated Index is based on the multi-volume Judaica Press (1989) version of the Hirsch Torah commentary. The complete 418-page Annotated Index, encompassing all of his commentary, from Bereshit/Genesis through Devarim/Deuteronomy, includes approximately 19,000 thousand entries in Adobe Portable Document (PDF) format.

The Annotated Index is an excellent resource and tool for anyone seeking a focused, in-depth encounter with the extraordinary Torah commentary of this modern sage. Rabbi Hirsch died more than a century ago (1888), but he is nonetheless considered one of the giants of modern commentators. He combined several qualities that have particular relevance for Torah study in our time:

He had a singularly masterful command of traditional texts—so much so as to be regarded as a modern sage by his rabbinic peers.
He understood and articulated with great clarity the underlying meanings of Hebrew roots and words in all their variations—so much so that an Etymological Dictionary of Biblical Hebrew based on his commentary has been published.
He understood modern science, its method and potential, regarding it as not inherently in conflict with Torah—so much so that his idea, Torah im derekh eretz ("Torah with the way of the land") advocated an ". . . intimate union between total, unadulterated Judaism and the spirit of all true science and knowledge."
His commentary is not partial or disjointed, but detailed, comprehensive, and integrated—so much so that the Judaica Press version takes seven volumes (including the Haftarot).
His commentary promotes Jewish spirituality and religiosity that are highly relevant to the pressures and hopes of daily life—so much so that we find it applicable in contemporary society to individuals, families, communities, our whole people, and the larger nation in which we live.

Violence in the Hebrew Bible is a subject that is uncomfortable, and so scholars often ignore or gloss over it, favouring instead metaphorical or even pacifistic interpretations of uncomfortable texts, rather than interpreting them in their cultural setting. This is especially true for the violent language used in the later books. However, the language is present and needs to be addressed.
One of the most important metaphors used in exilic and post-exilic literature was the New Exodus. New Exodus language was used to describe the Exile and return from Persia, which opens the question as to whether or not, like the original Exodus, the figurative Exodus ended in a New Conquest. Coupled to this, there are similarities between the elements of the ban (חרם), which was implemented during the Conquest by the Israelites, and the events of the Restoration, and between the justification of the ban in the Conquest and the attitude of the returnees to those in the land.
Over the course of this study themes will be discussed that relate to both the original Exodus and Conquest and the Exile and Restoration, in order to clarify the figurative links that were made between the two time periods. Themes that are covered include the use of violent language, the New Exodus, Yahweh as the Divine Warrior, the ban, and the second temple. They are looked at, primarily, to understand how the golah community was interpreting the events and changes that were happening around them. The focus will be on violent language and imagery, which will be followed from its roots in early conquest stories through to its role in the development of apocalyptic literature. The main goal is to demonstrate whether or not the community purposefully used New Conquest language, and for what reason.

This essay seeks to illuminate an understudied strain of modern Jewish political thought, which is here termed 'exceptionalist anti-Zionism'. Thinkers of this diverse school strongly subscribe to some form of Jewish exceptionalism and believe that it is precisely this exceptional nature that obviates or undermines the necessity for a Jewish state. This essay presents three versions of this intellectual strain through an analysis of one important thinker who exemplifies each version. Samson Raphael Hirsch offers a religious form of exceptionalist anti-nationalism, in which the divine mission of the Jewish nation requires its perpetual dispersion throughout the world's civilizations. Franz Rosenzweig offers a philosophical form of exceptionalist anti-Zionism, in which the Jewish nation inhabits an entirely distinct temporal plane that precludes the traditional attributes of national life. George Steiner offers an ethical form of exceptionalist anti-Zionism, in which the Jews' ethical superiority depends on their status as the perpetually itinerant 'guests' of every human society, and therefore naturally rejects any coalescence of national self-identity. These three thinkers, despite their irreducible differences, constitute an important counter-voice within a political discourse that generally conflates nationhood and nationalism, and present an alternative vision for a Jewish diasporic existence.

Scholars of the Babylonian Talmud, working within diverse frameworks of Talmudic study, acknowledge the methodological importance of comparing a sugya in the Bavli with its parallel in the Yerushalmi.
We thought it a good idea to prepare, for the benefit of all students of the Talmud, an experimental edition of one chapter of the Babylonian Talmud, accompanied by the corresponding passages in the Jerusalem Talmud—in order to ease the labor of study and comparison for learners, in the manner of the author of Yefeh ʿEinayim. This experimental booklet is dedicated to his memory.
Four years ago, in 2021, we published the first edition of Talmudim Zemudim. In the present, revised edition, we have implemented several significant updates and improvements:
Jerusalem Talmud – The text and punctuation have been revised in accordance with the digital edition available at TalmudYerushalmi.com, with the aim of enhancing accuracy and consistency.
Babylonian Talmud – The text has been refined through consultation with the Hachi Garsinan project of the Friedberg Jewish Manuscript Society (https://fjms.genizah.org), which offers extensive manuscript variants.
Additional Revisions – The following articles have been added: The Tale of ‘‘The Flute’’ and the Talmudic Chapter ‘‘The Flute’’ (Hebrew); and The Baal Shem Tov and the Boy who Played Flute on Yom Kippur.

In a collection made almost exclusively of objects from
central and eastern Europe, and with an undeniable
prevalence of Hanukkah lamps, the six Italian amulet
cases from the Museum of Fine Arts, Boston, make for a
pleasant surprise. Of these, five are part of the generous
gift made in 2013 to the MFA from the Charles and
Lynn Schusterman Collection, which consists of 120
works, including ceremonial art, paintings, sculpture,
and textiles. The sixth amulet container was donated
three years later by Italo Servi (fig. 1), born in Pitigliano
97 years ago, and resident since 1947 of Boston, where
he moved for a Ph.D. in engineering at the prestigious
MIT Institute. The Servi Shaddai is the only one of the
MFA amulets that tells, as this article reveals, a touching
family story.

La penisola anatolica, terra di collegamento tra il continente europeo e quello asiatico, è stata teatro non solo delle controversie più accese del cristianesimo primitivo ma anche fucina di istituzioni ed elaborazioni teologiche che hanno permesso al fenomeno cristiano di sviluppare percorsi identitari forti e durevoli. Studiare il periodo immediatamente post apostolico e quello precedente l'era costantiniana, tra Marco Aurelio e Diocleziano appunto, consente di mettere a fuoco le principali e multiformi spinte interne che hanno forgiato l'esperienza di fede dei cristiani di quel tempo, i quali, se da una parte hanno rielaborato l'eredità apostolica, dall'altra hanno posto le basi della fede delle successive generazioni. Di questi temi legati alla regione anatolica, della loro portata teologica e dello spirito sorgivo che si respira leggendo ancora i testi di quell'epoca, si è occupato il Convegno i cui Atti sono contenuti in questo libro, arricchiti anche da altre relazioni che contribuiscono a gettare luce sui molteplici reciproci influssi e confronti tra tradizione asiatica e alessandrina. Nell'intento di ravvivare l'amore per la storia del primo cristianesimo che ancora riserva, a uno studio attento, aspetti da scoprire e su cui meditare, si è voluto onorare la memoria di mons. Luigi Padovese (1947-2010), organizzatore per decenni dei Convegni a Tarso e ad Efeso e vescovo di Anatolia.

This paper examines the theological and literary construction of eschatological warfare and the ideal body in the War Scroll (1QM) and the Book of Revelation. Both compositions articulate a vision in which present holiness is indispensable for future victory, binding communal sanctification to the cosmic conflict's outcome. In 1QM, the Sons of Light are envisioned as a ritually pure and meticulously ordered army, whose bodily discipline reflects their spiritual readiness. Revelation similarly portrays the victorious as those who have maintained their purity, often described in terms of moral perseverance and faithful witness to the Lamb. This study analyzes how bodily imagery, ritual purity, and ethical conduct are integrated into the broader eschatological frameworks of both texts. Attention is given to the ways each work reconfigures Israel's historical warfare traditions to serve an eschatological narrative centered on divine intervention. By comparing 1QM and Revelation, the paper demonstrates that the body functions not merely as an instrument of combat but as a theological symbol: a vessel of divine holiness preparing for ultimate vindication. The investigation contributes to broader discussions on Second Temple Jewish and early Christian conceptions of the body, warfare, and the interrelation of ritual, ethics, and eschatology.

This paper examines the theological and literary construction of eschatological warfare and the ideal body in the War Scroll (1QM) and the Book of Revelation. Both compositions articulate a vision in which present holiness is indispensable for future victory, binding communal sanctification to the cosmic conflict's outcome. In 1QM, the Sons of Light are envisioned as a ritually pure and meticulously ordered army, whose bodily discipline reflects their spiritual readiness. Revelation similarly portrays the victorious as those who have maintained their purity, often described in terms of moral perseverance and faithful witness to the Lamb. This study analyzes how bodily imagery, ritual purity, and ethical conduct are integrated into the broader eschatological frameworks of both texts. Attention is given to the ways each work reconfigures Israel's historical warfare traditions to serve an eschatological narrative centered on divine intervention. By comparing 1QM and Revelation, the paper demonstrates that the body functions not merely as an instrument of combat but as a theological symbol: a vessel of divine holiness preparing for ultimate vindication. The investigation contributes to broader discussions on Second Temple Jewish and early Christian conceptions of the body, warfare, and the interrelation of ritual, ethics, and eschatology.

In its most basic form, a journey involves a traveller leaving home, progressing to a destination, and returning home. Alternate routes, unexpected adventures, and myriad stops may interrupt the journey, but we may assume that the traveller expects to return home. 1 In classical rabbinic literature, 2 as will be discussed below, such travel can reveal the instability of rabbinic identity and of the spaces rabbinic characters inhabit. This study will explore a variety of instabilities as

Esta obra colectiva reúne trabajos que, desde perspectivas diversas, abordan temas sugerentes y a la vez atractivos de la historia del Viejo Continente.
Investigadoras e investigadores de Francia, España, Italia y Argentina esbozan recorridos sobre poder político, construcciones religiosas y culturales, actividades socioeconómicas, disidencias y movimientos sociales, de la Antigüedad Tardía al Tiempo Presente. Las razones de estas travesías no son fortuitas. Cada uno de los textos que conforman estos Recorridos contienen notas distintivas y únicas que posibilitan su lectura independiente al mismo tiempo que permiten realizar un itinerario personal por los distintos capítulos del libro.

The Talmudic account of the arrival and reception of Rav in Babylonia is
considered alongside a contemporary Manichaean account of Mani’s visit to the royal Sasanian palace, found in the Kephalaia. In both, it is proposed,
the new leader is portrayed as posing a threat to the existing power
establishment. In both accounts, furthermore, the elevation of the river, and cosmological notions which, it is suggested, are indigenous to Babylonia, play a key role. Indeed, it is through the shared experience and symbolism of the rivers of Babylonia and their interpretation that the inhabitants of the region, both Jewish and Manichaean, convey their fears and hopes, their new tidings and their aspirations.

Outside of the Babylonian Talmud, the Aramaic incantation bowls inscribed with elaborate magical texts are the only major extant written corpus produced by Jews during the late Sasanian and early Islamic periods (ca. 500–700 CE). Contributors Siam Bhayro, Anne Burberry, Shira Eliassian, James Nathan Ford, Tal Ilan, Reuven Kiperwasser, Dan Levene, Alexander W. Marcus, Jason Sion Mokhtarian, Ortal-Paz Saar, Harriet Walker, and Daniel J. Waller approach the amulets through a variety of methodological approaches, including social history, gender studies, linguistics, and digital humanities. The volume includes an up-to-date survey, introductory essay, map of known excavation sites, and bibliographical resources for the vast and diffuse corpus of Aramaic incantation bowls that served a number of purposes, including warding off evil spirits and diseases, overturning curses from human adversaries, and achieving success in court cases, childbirth, or livelihood. The fascinating artifacts presented here transform our understanding of Jewish culture, interreligious interactions, and the varieties of Jewish identity and religion that existed during this formative era.

This article examines certain texts heretofore known as ‘minor tractates’ that
prescribe regulations for producing Torah scrolls. The rabbinic writers responsible for these scribal tractates (as I call them) were fixated on the proper production of Torah scrolls. I argue that the scribal tractates are motivated by a desire to distinguish the Torah scroll from the
codex, which became a popular technology of writing for Jews in the early Islamic period. With the rise of the Jewish codex in the early Islamic period, certain rabbinic Jews used the literary vehicle of Mishnah-imitation to represent the Torah scroll not only as a sacred artefact – an object with special ritualized status – but as an instrument of reading that had
to be defined in opposition to the codex.

Building on the established corpus of the French scribe-masorete Ḥayyim ben Isaac—the two La Rochelle Bibles of 1215 and 1216(?)—this article identifies a third, previously unattributed Bible now split between Cincinnati and Saint Petersburg, as his work. Further, Sarit Shalev Eyni’s re-examination of the 1238 Ambrosian Bible, produced in Würzburg, revealed a crucial link to Ḥayyim ben Isaac’s codices. The Cincinnati-Petersburg Bible confirms his hand in the Masorah of the Ambrosian Bible’s second and third volumes, suggesting that he had migrated to Würzburg by that time. By comparing these Bibles, this article traces Ḥayyim ben Isaac’s career from La Rochelle (Poitou) to Würzburg (Franconia) and considers the effects of migration on both his own scribal output and the prevailing local practices. Finally, it discusses the subsequent histories of the La Rochelle Bibles, which offer further insights into Jewish migration patterns from Poitou.

FULL-TEXT: https://doi.org/10.4000/14r8f
Au XIIe siècle, la reconfiguration de l’espace urbain de Rome devient un objectif stratégique pour la papauté. Sa présence dans sa ville est de plus en plus visible et se manifeste à travers la promotion d’œuvres artistiques et monumentales et le développement de célébrations liturgiques unissant le personnel de la curie et les citoyens.
L’article entend éclairer la nature et les caractéristiques de ce phénomène en analysant en particulier les œuvres littéraires écrites autour de la curie au cours du XIIe siècle pour présenter, expliquer et célébrer l’identité spécifique de la nouvelle Rome pontificale. Il s’agit d’un ensemble de textes hétérogènes qui redéfinissent l’espace public en l’insérant dans un réseau de relations et de références textuelles et interprétatives. Un des thèmes les plus suggestifs qui émerge de ces sources est celui de la récupération de l’héritage biblique du judaïsme, que les papes ont promu à la fois sur les plans symbolique, monumental et littéraire. L’analyse de ce corpus de matrice curiale permet de mettre en évidence l’élaboration d’un authentique « discours textuel » que la papauté soutint avec l’ambition de donner une nouvelle identité à Rome, qui devait devenir une nouvelle ville sainte, à la fois proche et éloignée de la ville sainte de Jérusalem.

ITALIANO: Nel XII secolo, la riconfigurazione dello spazio urbano di Roma diventa un obiettivo strategico per il papato. Esplicitandosi come detentori dell’autorità politica e religiosa suprema e come garanti della tradizione storica e culturale della città, i papi cercano di rafforzare il loro legame con Roma. L’articolo si propone di illuminare la natura e le caratteristiche di questo fenomeno, analizzando in particolare le opere letterarie prodotte nell’ambito della curia durante il XII secolo, volte a presentare, spiegare e celebrare la specifica identità della nuova Roma pontificia. Si tratta di un insieme eterogeneo di testi (ordines liturgici, commenti esegetici della Bibbia, sermoni, lettere pontificie) che ridefiniscono lo spazio pubblico inserendolo in una rete di relazioni e riferimenti testuali e interpretativi. Uno dei temi più suggestivi che emerge da queste fonti è quello del recupero dell’eredità biblica del giudaismo, che i papi promuovono sia sul piano simbolico (proponendosi come eredi dei sommi sacerdoti del Tempio di Gerusalemme), sia su quello monumentale (valorizzando i richiami alla tradizione dell’Antico Testamento presenti nelle basiliche e nelle chiese romane), sia su quello letterario (associando strettamente l’esegesi biblica e la predicazione nella loro attività). L’analisi di questo corpus di matrice curiale permette di mettere in evidenza l’elaborazione di un autentico “discorso testuale” che il papato sostenne con l’ambizione di attribuire una nuova identità a Roma, città destinata a diventare una nuova città santa.

This paper examines the Araruh Adama motif-the recurring biblical theme of cursed earth due to human rebellion-as a theological framework for understanding contemporary climate change and the Anthropocene. Through literary-theological analysis of the motif's development from Genesis 3:17-19 through Revelation 22:3, supported by examination of geological evidence for worldwide deluge and fossil fuel formation, this research argues that environmental degradation follows a consistent biblical pattern of divine environmental judgment in response to human covenant violation. The study demonstrates how the Araruh Adama motif establishes theological precedent for human-caused environmental change, with the global deluge representing the geological implementation of divine curse that created fossil fuel infrastructure enabling contemporary climate crisis. The motif's progression from original curse through flood geology to eschatological restoration provides a comprehensive theological framework for understanding climate change that integrates biblical narrative with geological evidence while pointing toward ultimate divine environmental intervention. Findings suggest that the Araruh Adama motif offers unique interpretive resources for contemporary environmental crisis that neither purely scientific nor traditional theological approaches can provide independently.

This article investigates the linguistic and graphic form of the intertwining of the Arabic and Hebrew languages and their respective scripts in the pages of a medieval poetic notebook from among the manuscript fragments of the Cairo Genizah. The ownerproducer of the notebook employed transcription, translation, code-switching and script-mixing, exploiting fully the bilingual nature of Jewish intellectual culture in the medieval Islamicate world. In this article we present the fragment and explain the probable strategy behind the language-and script-switching.

This article develops a theology of the pet by locating it at the intersection of anthropology, theology, and missiology. The argument begins with the recognition that the "pet" is not a biblical category but a cultural construct, particularly shaped in the modern West and increasingly globalized through consumer markets, media, and practices of affection. Anthropological studies of human-animal relationships (Tuan, Serpell, Haraway) demonstrate how pets serve as symbols of power, identity, and intimacy. Theologically, the paper draws on Augustine's ordo amoris and Aquinas' ordo caritatis, alongside contemporary voices such as Barth, Bonhoeffer, and Francis, to argue that love for animals can be good when rightly ordered but idolatrous when it displaces love for God and neighbor. Missiologically, the study contends that Western pet culture functions as a "soft missionary force," exporting disordered affections globally and creating pastoral challenges for churches seeking to maintain gospel priorities. The essay concludes with a call for discernment: Christians must care for animals as part of God's creation, but such affection must be subordinated to the worship of God and the service of humanity.

In this two-part Rosh Hashanah sermon, Rabbi Rechnitzer explores the connection between teshuvah (repentance) and tikkun (repair). Rosh Hashanah, he teaches, is not only a celebration of renewal but also a call to accountability. Drawing on Rabbi Hillel’s teaching, “Do not judge your fellow until you have reached his place” (Avot 2:4), and Rabbi Nachman’s interpretation, the sermon emphasizes the moral and spiritual demand to step into another’s circumstances—social, economic, and personal—before passing judgment.

The evening reflection highlights the communal dimension of reconciliation, urging us to confront our failings and repair relationships as the foundation of a new beginning. The morning reflection turns inward, focusing on the psychological and spiritual labor of empathy, humility, mindful speech, and lifelong learning as the keys to renewal. In a time of division and intolerance, the message insists that true transformation comes not with the turning of the seasons but with the turning of human hearts. Together, teshuvah and tikkun invite us to begin the year with honesty, courage, and hope for healing in our lives, our community, and the world.

Lucian of Samosata's True Stories (alethondiegematon) is, in part, a parody of Greek allegorical writing and of Greek allegorical interpretation. The parody works through a bizarre narrative that has been said to be the world's first science fiction story. Before the narrative begins, Lucian announces that he is lying, but is more honest than other liars because he tells you that he is lying. Lucian then plays on various paradoxes without committing himself to a paradoxical content. Using a Gricean account of meaning, which distinguishes between semantic and pragmatic meanings, I explain how Lucian evades paradox while satirising pseudo-profound paradox mongers.

קונטרס סדר קדושה מתוך ספר אות אמת לרבי מאיר בנבנישתי.
הספר נדפס לראשונה בסלוניקי בשנת שכ"ה, ושנית בפראג בשנת שפ"ד, ומאז לא נדפס שוב. הגהותיו של המחבר נכנסו לכל סידורי הספרדים, ולכן ישנה חשיבות גדולה להגשת הספר במתכונת חדשה.
כאן פורסם בס"ד חלק ב של הקונטרס הכולל תיקוני נוסח לסדר הסליחות, התפילות לימים נוראים וחגי תשרי.
הקונטרס הוקלד ע"פ דפוס ראשון עם תיקונים ע"פ דפוס שני, ונוספו הערות רקע על כל הגהה מהגהותיו של המחבר.

While contemplating the miracle of the world's creation the brilliant Rabbi Dr. Norman Lamm's important thought provoking essay The Religious Implications of Extraterrestrial Life comes to mind. It is one of the essays in his book 'Faith and Doubt'. Rabbi Lamm was a disciple of Rabbi Soloveichik and was Yeshiva University's President, Chancellor and its Rosh Yeshiva. His doctorate was in chemistry.

Manuscript Erfurt 12 of the Tosefta (now Berlin, Staatsbibliothek, Ms. or. fol. 1220) is one of three major textual witnesses of the Tosefta. This manuscript has over eighty marginal notes which have not merited scholarly attention. This paper presents a comprehensive analysis of all the marginal notes, including an evaluation of their ink composition, a paleographic assessment of the scripts, as well as a philological assessment of their contents. Combining these methodologies differentiates between the glosses of the scribe and those added by later hands and identifies their provenance, allowing us to trace the history the manuscript via the emendations that took place in the scholarly communities in which the manuscript was studied. One of the important outcomes of the research is an early dating of the manuscript to eleventh-century Italy, overturning the scholarly view which dates the manuscript to the twelfth century Rhineland.

Contents
“All Israel Have a Share in the World to Come” – Except for Whom? The
Criteria for Selecting the Exceptions in the Mishnah and the Tosefta
Bracha Elitzur, Herzog College

Radak’s Awareness of the Use of Ambiguous Expressions in the Bible
Jonathan Grossman and Jonathan Jacobs, Bar-Ilan University

Time and the Biblical Narrative in Nahmanides’ Commentary to the
Torah
Malkah Shenvald, Talpiot Academic College of Education

Eastern Encounters beyond Byzantium: Patterns of Medieval and Early
Modern Jewish-Christian Polemics from the Caucasus to the Indian
Ocean
Alexandra Cuffel, Ruhr Universität Bochum

Re-Discovering the Ten Lost Tribes in the Late Sixteenth Century
Moti Benmelech, Herzog College

The Hallel Psalms (Psalms 113–118)
S. David Sperling, Hebrew Union College