English, Recent Publications, Talk of the Town

A Trip to the Bookstore

After holding back for a longtime, I caved in last friday and made a trip to my local ultra-Orthodox bookstore, Girsa. As one can imagine, there were even more options than ever for someone coming to do some daf yomi shopping. I lamented that they weren’t all on display together, making it difficult to photograph, but there must have been at least five or so paperback pamphlet versions of Massekhet Berakhot specially designed for the learning of daf yomi, alongside the popular hardcover Artscroll edition. I asked the guy working at the store what the difference is between all of them and he told me that it seems to him to be a matter of personal preference, but that it might be interesting for me to buy all of them and learn from them side by side to see how they really differ from one another (it was unclear whether his suggestion was based on his looking out for my genuine curiosity or just capitalizing on it).

I’m always amazed by how many new books are constantly coming out in this country, with an ever-growing level of specificity. By way of example, here are some titles which caught my eye:

Sefer Rosh Bashamayim (“Head in the Sky”) doesn’t interest me too much- it deals with the halakhic intricacies of under-age and sick people who want to fast on Yom Kippur despite being exempt- but I thought that the title was pretty funny, given its frequent use in Israeli slang [UPDATE: for an alternative, more probable understanding of the title, see the comments section below].

Another book surprised me less by its clever title than its esoteric topic. Its title is actually pretty straightforward: “HaCheck baHalakha“. The book, which spans two volumes, also includes discussions of laws pertaining to the use םכ credit cards and bank transactions more generally (okay, I guess this actually is a very complicated topic).

I also saw a few books that might be of interest to our readers. Two of them are a little beyond my realm of expertise so I will just mention them briefly: Mosad haRav Kook has published a new two-volume edition of  the responsa of Rav Sherira Gaon, edited by R. Nathan David Rabinovitz, and another volume of Peirush Rabeinu Hananel, on Bava Metsia, is out, edited by Yisrael Soloveitchik.

Another interesting title is Yaakov Laufer’s MeSoncino vi’ad Vilna (“From Soncino to Vilna”), which tries to answer questions such as: “What happened to the word ‘Talmud’?”, “Who decided that the Tosafot will be placed on the Gemara page?”, and, most interestingly, “Who set the page layout (tsuras hadaf) for coming generations?”. The book answers much more than that, building off of R.N.N. Rabinowitz‘s monumental essay on the printing of the Talmud to provide a lot of information on the many different editions of the Talmud, their publishers, their innovations, their mistakes, and more, ending even later than Vilna with descriptions of recent digitally printed editions such as Oz veHadar.

Laufer also provides some quasi-philological examples of what has changed over the generations in the text of the Talmud. While he makes extensive use of important academic tools like The Lieberman Institute’s Talmudic manuscripts Database (although in its older version; stay tuned for a post in the coming days on updates to the newer version of the database), his use of textual witnesses often lacks sound methodology. For example, in his chapter on the first Venice Printing, Laufer brings an example of what might be considered mistake in Yerushalmi Megillah, where we read “רב אמר צריך לאמר ארור המן ארורים בניו”. According to Laufer, this version might be a “correction” made by the non-Jewish printer, Daniel Bomberg, of the less politically correct “ארורים כל הרשעים ברוכים כל הצדיקים” which is said in the prayer “Shoshanat Yaakov“, recited on Purim. It seems to me that Laufer has come across an interesting case in which the halakha eventually brought in such codes as the Tur and Shulchan Aruch is influenced heavily by the version of an Ashkenazi Sefer Yerushalmi like text, and he seems to favor it over the version that appears in our Yerushalmi (MS Leiden). Eliezer Brodt, who let us know about MeSoncino vi’ad Vilna, also informed us that he plans on writing more about Laufer’s book over at the Seforim Blog soon (another review can be found here).

Halakhah: Explicit and Implied Theoretical and Ideological AspectsTwo more recent publications are David Weiss Halivni’s new volume of Mekorot uMesorot, which completes Seder Nezikin, and another volume in the joint Van-Leer and Magnes series on the Philosophy of Halakha. This volume, partially based on a 2006 conference on Halakha and ideology and bearing the title “Halakha: Explicit and Implied Theoretical and Ideological Aspects”, contains contributions from Yair Furstenburg and David J. Landes, both of whom have guest-blogged for the Talmud Blog.

Conferences, English, Guest Posts, Readings

Babylonian Talmud, Yoma 18b and Yevamot 37b: is this temporary marriage?- Guest Post by Zvi Septimus and Lena Salaymeh

Zvi Septimus and Lena Salaymeh are currently (at the time of publication) giving a lecture entitled “Marriage for Sex in Medieval Jewish and Islamic Legal Debates” at The Jewish Law Association’s 17th International Conference, going on now at Yale University.  This post is a summary of their talk and an opportunity to participate in the discussion. 

Two well-known and seemingly anomalous lines in the Babylonian Talmud have troubled many Talmud commentators for the last thousand years—yet these lines were notably ignored by the Gaonim: “When Rav came to Ardashir, he announced, ‘Who will have me for a day?’  When Rav Nahman came to Shkentziv, he announced, ‘Who will have me for a day?’”  What do these proclamations mean? The subsequent give and take of the Talmud implies that both Rav and Rav Nahman were the equivalent of modern-day rock stars.  They would send their entourage to the next stop on their tour in order to scout out groupies willing to engage in casual sex—or a temporary marital relationship—during their stay in various cities.  After their encounter they would be on their way, off to the next city to be coupled with the next willing set of groupies.  Had these rabbis actually been modern-day rock stars, these stories would probably not trouble us or the medieval commentators, many of whom felt forced to sanitize them.  But these stories are about rabbis.

The trouble with the rock star metaphor is that it implies that sexual relationships, or any relationship for that matter, between men and woman in the ancient world were anything like the way they are today, or even the medieval Christian and Muslim worlds in which medieval Talmud commentators lived.  The story we will now tell is about the evolution of the contexts in which these two Bavli lines were positioned from the time of their first appearance as historical anecdotes of the near past to the time when, as part of a Talmudic sugya, they needed to be incorporated into the complex web of rabbinic legislation.

The two statements of these rabbis appear in succession at two very different locales in the Talmud.  The first, in the order of tractates, and, as we argue, the development of the sugya, is at Yoma 18b and the second is at Yevamot 37b.  The Yevamot context is far more expansive and has therefore generally received more attention from traditional jurists seeking to contextualize the statements legally—to make laws for their contemporaries based on the way the Talmud discusses them.  At stake, for jurists like Alfasi, Maimonides, the Ravad, Nahmanides, the Rosh, and the Tur, is the legislative approach they would take toward casual or time-bound sexual relationships in their own eras in light of both the Talmud’s attitude toward such relationships and their own social and religious realities.  While traditional marriage may receive the most attention, there are many types of sexual relationships between men and women discussed in the Talmud.  Indeed, considerable effort is expended fleshing out sexual relationships between men and women outside of the standard permanent marriage arrangement, including conditional marriage and divorce, levirate marriage, servant marriage, slave marriage, concubines, casual sex, prostitution, and incest.  The Bavli’s discussion of these varieties of sexual relationships is reflective of late antique Near Eastern customary practices.  The question we would like to pose today is: To which of these categories did the Bavli’s redactors and the rabbinic commentators assign the relationships expressed by the stories of Rav and Rav Nahman?

Even within the Bavli itself, the statements of Rav and Rav Nahman—”who will have me for a day?”—can be seen in multiple contexts.  The first is to look at the statements themselves as actual stories recorded at or slightly after the times of their occurrence.  The second is to view them in the context of the extended sugya at Yoma 18b.  And the third is to understand them within the framework of Yevamot 37b.  When looked at this way, the stories can have three separate meanings.  To compound matters, there are numerous manuscripts containing alternate versions and textual variants.  Each of these, in addition, portrays different attitudes toward the story itself.  Of primary concern is the question of what type of relationship is meant by the words “who will have me for a day?”  Is it casual sex, a form of pilegesh relationship, or a temporary marriage?  If it were a pilegesh relationship, then was qiddushin performed?  Was nissuin performed?  Was there a ketubbah?  Is it realistic to think that the rabbis would be willing to pay the 100 or 200 zuz marriage settlement for a day’s worth of enjoyment, or, from a different perspective, a day’s worth of abating sexual urges in a legitimized manner?  Secondly, was the marriage for a day or “days”?  The manuscripts contain both readings.  If “days,” then was the marriage for a specific amount of time or just designated as temporary in some non-specific way?  If for a pre-determined amount of time, was this marriage naturally dissolved or was a get required?  If for a non-specific amount of time, could either party leave at will or was the husband the sole authority in determining the marriage’s end?  Further does the term yiud in these Bavli passages refer to non-sexual seclusion or is it a term referring to designating the woman as a partner, perhaps a pilegesh, where there would be neither qiddushin nor a ketubbah?  These questions are not only of interest to modern academic analysis of the positions of the authors of each sugya, or versions of the sugya preserved in a manuscript tradition, they also drive the medieval commentatorial tradition of those sugyot and the efforts of the codifiers and jurists in trying to incorporate these sugyot into their legal systems.

The inconclusiveness of these narratives and the widespread Near Eastern practices of temporary marriage suggest that at the time of the Bavli’s redaction, some form of temporary marriage was being practiced.  Indeed, Yaakov Elman argues that these “two prominent rabbis contracted temporary marriages in accord with the Sassanian institution.”  So, if rabbinic Jews practiced temporary marriages in late antiquity, then did these Jewish temporary wives receive a ketubbah?  Moreover, how did these temporary marriages end?  Did the rabbis in Yoma 18b or Yevamot 37b deliver divorce decrees or was a divorce effected at the moment of their departure or the conclusion of the day(s)?  This is of course probably depends on whether these temporary arrangements were actual marriages or merely pilagshut. The Bavli does not provide a clear answer on any of these technical details.

This leads us to wonder, how did the Gaonim understand this rabbinic practice of temporary marriage considering their context of Islamic debates about it?  It was not until the late 8th or early 9th century that a majority of Muslim scholars prohibited temporary marriages; prior to that time, temporary marriages were widely practiced and debated.  There is a notable geographic distribution, with Muslim jurists from Mecca generally permitting temporary marriage and jurists from Iraq and Medina opposing it.  Since the Gaonic academies were located in Iraq, it is quite likely that the Gaonim were exposed to these debates about temporary marriage among Muslim jurists.  There are three different forms of temporary marriage in the late antique Near Eastern world.  First: the Shīʿī version, in which the temporary marriage contract specifies the duration of the marriage, which ends automatically without a divorce declaration.  Second: the Sunnī version, in which the temporary marriage contract does not specify the duration, but the husband and wife or one of them intend to divorce and this type only ends with a divorce declaration.  The Sunnī version is a legal fiction because the husband and wife may have agreed upon the specific duration of the marriage, but simply did not specify it in the contract; in addition, in the Sunnī version, either the husband or the wife may intend to divorce the other without this affecting the validity of the marriage.  The third version may be understood as one component of the second version: the uninformed temporary marriage mentioned by Rabbi Eliezer Ben Yaaqov, in which the husband intends to divorce the wife with a get, but has not informed her.  Yet, somewhat surprisingly, there is little Gaonic discussion of the Yoma 18b or the Yevamot 37b sugyot.  Why is it that the “Who will have me for a day?” statements in the Talmud did not generate Gaonic commentary?

We want to end with this question and encourage those of you who are able, to attend our panel at the Jewish Law Association meeting or continue this conversation in the comments section of The Talmud Blog.

Lena Salaymeh is Robbins Post-Doctoral Fellow at UC Berkeley School of Law and recently earned her PhD in the History department at UC Berkeley; and Zvi Septimus is Anne Tanenbaum Post-Doctoral fellow at the University of Toronto. He was previously Alan M. Stroock Fellow for Advanced Research in Judaica at Harvard University and received his PhD in Jewish Studies from UC Berekely.

English, Recent Publications

Shavua haSefer 2012

With the heat intensifying, the first of the summer groups arriving, and the stirrings of social-protest demonstrations, there is no question that the Israeli June is here. For this writer, and I imagine for many readers of the blog, the most exciting part of the month is the multi-week long “Shavua haSefer” (granted, it’s also known as “Hebrew Book month”)Here’s a list, organized according to publisher, of some of the academic books that will be on sale this month at reduced prices, along with other tips about making the rounds at the various fairs to take place around the country. Many of the books are also available at reduced prices through the websites of the publishers, but there is nothing quite like jostling for new books under a bloated Jerusalem moon suspended in the starry summer night sky:


Magnes Press publishes dozens of books related to Rabbinics. Unfortunately, especially now that they are pushing e-book sales, they rarely reprint their older books. One has to be careful to purchase them before they run out.

Some books that will probably run out soon include:

  • Daniel Boyarin et. al, Atara L’Haim (עטרה לחיים). I found this festchrift for Prof. Dimitrovsky in the press’ catalogue and was pretty surprised to see that it was still available. When I went to their offices to pick it up, so were they.
  • David Weiss Halivni’s Sources and Traditions: Bava Metzia (מקורות ומסורות בבא מציעא).
  • Abraham Goldberg’s Tosefta Bava Kamma: A Structural and Analytic Commentary with a Mishnah-Tosefta Synopsis (תוספתא בבא קמא: פירוש מבני ואנליטי). 
  • Ta-Shma’s The Old Ashkenazi Custom (מנהג אשכנז הקדמון), although they’ve been pretty good about reprinting his books.

During Book Month Magnes is running a few different sale models, depending on the book. New books only get 20% off, meaning that some of their books most relevant to Talmud are still pretty pricey. These books include:

These are just some pointers. Magnes has many other volumes, both new and old, that should be of interest to our readers. They also distribute books published by the World Union for Jewish Studies, meaning that, although they have yet to add it to their online catalogue, they may be selling Emmanuel’s Responsa of Rabbi Meir of Rothenburg (reviewed here by Pinchas Roth) at their stands.


Besides the recently reviewed Sperber volumeGreek in Talmudic Palestine, Bar-Ilan’s catalogue is mainly filled with older volumes, such as:

Yad Yitzchak Ben-Zvi

  • Sussman’s Thesaurus of Talmudic Manuscripts (אוצר כתבי-היד התלמודיים) is without a doubt the most important book for talmudists on sale this Shavua haSefer. While I hope that we can fully discuss the book in a later post, here’s a brief description. The first two volumes list, alphabetically according to library, all of the manuscripts and manuscript fragments in the world of the Mishnah, Tosefta, Yerushalmi, Bavli and Ri”f. The entries are numbered, and contain a description including the exact contents, and references to secondary literature which may have dealt with them. The third volume contains a few introductory essays- mainly previously published articles of Sussman- and multiple indices. The most important indices, of course, are those that are organized by work. For example: if one is studying m. Bava Bathra 2:7, one can look up the mishnah in the proper index and see the numbers of all of the entries of manuscripts or fragments that transmit that mishnah. One can then look up the entries in the first two volumes, and then look up the manuscripts or fragments themselves. The same is true for halakhot in the Tosefta, and folios of the Yerushalmi, Bavli, and Ri”f.
  • In the field of Geonica, YBZ recently published Shraga Abramson’s edition of Rav Hai’s Mishpatei Shavuot, brought to press by Robert Brody and David Sklare (see here for the table of contents and Brody’s introduction).


Mosad Bialik, publisher of classics like Albeck’s Mishnah, Zunz’s Derashot biYisrael, and Urbach’s The Tosaphists, has some new books that may be worthwhile purchases:

Bialik also has a number of volumes of collected essays, such as those of Ta-Shma (Studies in Medieval Rabbinic Literature, in four volumes), and Moshe Bar-Asher’s essays on Rabbinic Hebrew.


Schocken distributes JTS’ books in Israel, and is probably the easiest and cheapest place to buy their books anywhere. Here too, one can find a nice mix of new and old books. Besides the classics (Lieberman’s books, the various editions put out by JTS, etc.), one should look out for:

Over a year ago at the International Book Fair, the Schocken stand had a few copies of Abraham Goldberg’s commentary to Mishnah Shabbat. Apparently, they had found some box of them after thinking that they were long sold out. A few months later they were still selling copies during Shavua haSefer and it still appears in their catalogue. To be honest, this saddens me a bit. The commentary, the work of an important teacher and scholar, should be in the library of all those who dabble in academic Talmud.


This list is not meant to be exhaustive. Anyone who knows of any other academic books that should be on our radar is invited to write about them in the comments sections below.

Conferences, English

Conference Review: Legal Heterodoxy in Islamic and Jewish History: Late Antique and Medieval Transformations, University of California, Berkeley, April 23-24- Guest Post by Marc Herman

I confess that I arrived at the conference last week with a healthy dose of skepticism.  Though billed as a treatment of “Legal Heterodoxy in Islamic and Jewish History,” I worried that the conference’s subtitle and chronological frame, “Late Antique and Medieval Transformations,” lightly masked a correlation of Islamic:Medieval and Jewish:Late Antique.  As I reviewed the schedule in advance, I noticed that the symposium poster announced scholars of classical rabbinics in conversation with scholars of medieval Islam.  How, I wondered, would this create a valid historical conversation?  And if history is not the goal, why study late antique Judaism alongside medieval Islam?  Would the goals be ecumenical?  Philosophical?  The theoretical study of law?

When Lena Salaymeh, one of the organizers, opened the symposium with a nod to the above disparity, it began an honest discussion of the challenge of placing Islamic and Jewish law in synchronic conversation.  The pride of place of rabbinics in both Jewish Studies and the popular Jewish imagination leads to a concomitant lack of emphasis on the medieval transmitters and interpreters of rabbinic culture.  Even among those who have studied medieval Rabbanite law, far greater work has been done on Jewish law in Latin Europe than on its counterpart in Arabic lands.  Recent decades have seen a resurgence of interest in Geonica, but surprising lacunae include Jewish law in Muslim Andalusia, North African halakhists, and even, relatively speaking, the legal writings of Maimonides.  Many books could be written about these and other topics, both from an “internal” perspective and by understanding them in light of their Muslim contexts.

This is not to say that the conference papers did not contribute to the study of Muslim and Jewish law in concert.  While previous scholarship has acknowledged connections between Sasanian-era rabbinic and nascent Islamic legal systems, these connections await thorough scrutiny.  G. Libson and others have long championed S. D. Goitein’s “Mediterranean society” view of medieval Judaism and Islam, but scholarship has not always appreciated regional or contextual factors in medieval Jewish legal history.  Developments in the study of Sasanian culture will improve the study of both Geonic-era Islamic and Jewish legal cultures.  Yaakov Elman’s paper, to nobody’s surprise, served as a good touchstone for that project. Only in teasing out what I like to call the “late antique soup” of the pre-Geonic world will we properly understand the rise of Islamic law.

Phenomenologically, I was most excited by the papers of Steven Fraade and Mohammad Fadel.  Fraade analyzed rabbinic traditions that valorize legal pluralism, while Fadel focused on the unusual positions of Ibn Hazm (d. 1064), who lived at the end of Muslim hegemony in al-Andalus and rejected the “normative pluralism” of medieval Sunni orthodoxy.  Though it went unmentioned, it is highly suggestive that as a religious minority, Geonic culture famously downplayed the multivocal vision of the rabbis, conceivably for similar reasons to Ibn Hazm.

A good conference is marked by the questions it poses and the avenues it opens, and this conference was no exception.  In her closing review of the proceedings, Talya Fishman outlined three areas of Jewish studies that could be enhanced by greater understanding of Islamic law: (1) the consolidation of legal traditions in the Geonic period; (2) a change in the “technology” of the law (from oral to written Torah); and (3) Geonic epistemology and treatment of both aggadah and halakhah.  To this list one may add the lacunae mentioned above, as well as scholarly understanding of Karaism (something this blog has recently highlighted).  Ultimately, Judeo-Islamic studies remains a young and exciting field.

Marc Herman is a graduate student in The University of Pennsylvania’s Department of Religious Studies.

English, Recent Publications, Reviews

Otzar Ha-Geonim He-Hadash- Review by Yosaif Mordechai Dubovick

Otzar Ha-Geonim He-Hadash, Ed. R. Brody with C. Cohen and Y.Z. Stampfer (Jerusalem: Ofeq Institute, 5772).

Review by Yosaif Mordechai Dubovick

Towards the end of the sixth century, the torch of rabbinic leadership passed from the Amoraim to leaders referred to in Geonic literature as the Savoraim. Their successors, the Geonim of the Babylonian Yeshivot of Pumbedita and Sura, saw themselves as the logical heirs of Talmudic interpretation and Halakhic ruling. For a period of close to 600 years, the Geonim, through their teachings, responsa and halakhic writings (and those of their students) helped to cement the Bavli’s form. Talmud study that considers the perspective of Geonic (and Geonic-era) literature is invaluable for tracing the redaction of the text and the history and formulation of Halakha; and for understanding many subsequent medieval commentaries as well.

In practice however, using these texts for Talmud study is a daunting task. Geonic responsa have survived in numerous collections but many of them have not been properly indexed; Many Halachic codes and legal monographs shared the same fate. Despite the state of disarray of Geonic literature, from 1928 to 1942, Dr. Benjamin M. Lewin self-published – on his own printing press – 12 volumes of Otzar Ha-Geonim, which he sub-titled “Thesaurus of the Geonic Responsa and Commentaries following the order of the Talmudic Tractates”. Beginning with Berachot and ending – due to his untimely passing – with Bava Kamma, Lewin managed to achieve the impossible. His work did not end with his death: A partial volume to Bava Metsia was published posthumously and his personal hand-lists to tractates Bava Batra and Hullin were included in A. Kimmelman’s index to Geonic literature.

Lewin, working alone and under financial stress, gleaned Geonic material from responsa collections, Geonic halachic works as well as newly published Genizah fragments. He divided (in most volumes) his compilations into two sections; ‘Responsa’ and ‘Commentary’, published parallel sources alongside one another in synoptic fashion, included footnotes of his own and from other scholars of his generation (e.g. Professors J.N. Epstein, S. Assaf, S. Lieberman and S. Abramson) and added detailed indices.

Later attempts to replicate Lewin’s methods are few and far in between. Aside from Kimmelman’s aforementioned list in Shnaton Mishpat haIvri 11-12, we have H. T. Taubes’ compilation to Sanhedrin (1967) and Y. Cohen’s Ginzei Geonim on the first three chapters of Bava Batra (1995).

This is the current literary backdrop against which we eagerly greet Prof. R. Brody’s latest work, Otzar Ha-Geonim He-Hadash. To say that this volume takes up where Lewin left off would be a discredit to the effort and scholarship invested in it. The reader should not expect to find a continuation of Lewin’s oeuvre nor even a revised edition of the older material. Rather, we have before us a fresh volume, meticulously planned from its inception.

Each section has been handpicked by the discerning eye of a master of Geonic literature. This task, daunting in itself, required the editor to decide which sources to include, which are merely repetitions and may be relegated to the notes, and which sources, although related to the sugya, are not truly native to Bava Metsia and should be merely cited but not quoted. Gone is Lewin’s partition between responsa and commentary and the reader is no longer required to alternate between different sections of the work.

All previously published material has been re-edited against the original manuscripts, alongside of which we encounter much ‘new’ responsa and commentary. Specifically, we are made privy to parts of a soon-to-be-published edition of Rav Hai Gaon’s Mishpatei Shavuot. This edition was originally under preparation by the late Prof. S. Abramson. According to the introduction and bibliography in Brody’s new book, it is slated for publication this year. Along with commentaries to Bava Metsia used as source material, Brody’s notes also reference a section in the introduction, written by Abramson, dealing with Rav Hai’s retractions in halachic decisions (p. 24 no 1). And beyond this exciting news, we are provided with newly discovered sources from texts penned by Rav Shmuel b. Hofni. These include Sefer Hamashkon, Sefer Hat’naim, Sefer Hakinyanim and chapter 74 from his “Introduction to the Mishnah and the Talmud”. The great Geonic innovator also makes an appearance – parts of Rav Se’adyah Gaon’s Sefer Hapikadon and his Sefer Hashtarot are represented in Brody’s volume. These works too are being readied for publication, and we look forward to welcoming their arrival in print.

Other novellea await the reader. In Brody’s minimalistic notes, we learn of Rav Sherira Gaon’s knowledge of Greek (p. 152 no. 2 – possible) as opposed to his son Rav Hai’s certain lack of knowledge in this field (p. 120 no. 7). Philological information abounds: Persian loan-words are discussed (see p. 32 no. 8) and the editors, experts in Judeo-Arabic, trace the Arabic etymologies of many words and phrases in Geonic literature (p. 31 n. 7; p. 34 no. 4; p. 215 no. 8; p. 216 no. 1; p. 217 no. 1).

Preserved in the notes as well are vignettes from Abramson’s unpublished discourses, a sort of academic “torah she-be’al peh”. Hinted at is his understanding of the phrase “tartei mativta” to mean the Yeshiva of Sura and the parallel yeshiva of the Resh Galuta (Exilarch), contrary to popular convention that this refers to the yeshivot of Sura and Pumbedita (see p. 80 no. 13). Further such gems include one of Abramson’s notes to the text of Mishpatei Shavuot (p. 316 no. 5) and a discussion of an attribution issue related to a particular work (p. 51 no. 8).

The following Geonic comments provide a sampling of some of the fair: Rav Hai seemed to have understood the sobriquet “Paponai” to mean “followers of Rav Papa”, contrary to the now conventional definition “those of the city of Paponia” (p. 176 no. 5). From a citation in a responsa attributed to Rav Zemah b. Paltoi Gaon (Pumbedita 872) it is apparent that this Gaon viewed the three “Bavot” as one tractate (p. 212 no. 9). This datum adds to our knowledge of the literary structure of Talmudic corpus as understood in the middle Geonic Era.

Those who have studied Bava Metsia are aware that many of the tractate’s passages are attributed by the Rishonim to Geonim or Savoraim. The current volume makes note of this (pp. 25, 72, and 102) and the editor is of the opinion that these attributions are not to be viewed as authentic – providing another viewpoint to the debate as to how the Savoraim and Geonim added to the Talmudic text (if at all). In contrast, see p. 26 no. 2 for a Geonic reading of the sugya, which relegates a part of the text to the “stam”.

The editor informs us in his English preface that three more volumes are planned, thereby completing “Otzar Ha-Geonim” on all of Bavli, after which he hopes to “prepare a corrected and updated version of his [Lewin’s] work”. The volume on Bava Batra is cited extensively (18 times), as well as a volume containing Shavuot (pp. 10, 63, 284). Citations to Otzar Ha-Geonim on Sanhedrin are to Taubes’ edition; and no hint is given of whether the remaining three volumes will include Sanhedrin as well. Interestingly, the editor also cites material from the forthcoming volumes to the following mesechtot: Hullin (p. 70), Bechorot (p. 138) and Erachin (p. 131).

Otzar Ha-Geonim He-Hadash on Bava Metsia innagurates a new page in Geonic studies. Bava Metsia is a widely studied tractate, from both a textual as well as an halachic perspective. This volume displays a superb blend of academic and traditional Talmud study. Those with an interest in Geonic Talmud commentary would do well to avail themselves of this literary treasure. We wish to offer our thanks to Prof. Brody for undertaking this vast endeavor, and we eagerly await its succeeding volumes on all of the Talmud Bavli.

Yosaif Mordechai Dubovick is currently writing a PhD dissertation on Rabenu Hananel at Bar-Ilan University. His publications include “Rabenu Hananel on Tractate Bava Kamma” (Jerusalem, 2011).

English, Recent Publications

Recent Publications from Brody and Co.

As tweeted earlier last week, Prof. Brody of Hebrew University’s department of Talmud and Halakha has just published, along with Zvi Stampfer and Carmiel Cohen, a new edition of Otzar Ha-Geonim. Stay tuned for an in-depth review in the coming weeks, and, until then, check out the table of contents and introduction here. This new volume is part of a larger project, funded by the Israel Science Foundation, which will eventually fill in all the original volumes B.M. Lewin did not complete, as well as supplement the earlier volumes with more material.

And if you’re already calling the Ofek Institute or your preferred seforim store for a copy, you might want to think about asking them to save you a copy of Prof. Brody’s  Teshuvot Rav Natronai Gaon, first published in 1994, and recently reissued in a brand new edition.

Around the Web, English

From R. Simeon Qayyara to Meir Ariel

Hebrew U trained Roni Shweka‘s dissertation bears the title Studies in Halakhot Gedolot: Text and Recension. For the past year or so he’s been hanging out at Oxford’s Yarnton Manor analyzing genizah fragments alongside some of the field’s most experienced readers of medieval manuscripts. His new book, Shir Chadash, is a collection of “derashot” on various songs of different musicians in the Israeli rock scene. In an interview, Haaretz’s music reviewer Ben Shalev summarizes Shweka’s contribution to Israeli music criticism:

Nobody else has thought or written about Israeli music like that… Nobody else has dove into the depths of the Talmud and Gemara in order to find possible keys for explaining recent rock songs.

Israeli Renaissance, anyone?