Jewish Books and their Readers - Aspects of the Intellectual Life of Christians and Jews in Early Modern Europe
Jewish Books and their Readers - Aspects of the Intellectual Life of Christians and Jews in Early Modern Europe
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犹太书籍及其读者 - 现代早期欧洲基督徒和犹太人的思想生活的各个方面
DOI：
10.1163/9789004318151_008
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发表时间：
2016
期刊：
影响因子：
--
通讯作者：
Weinberg J
中科院分区：
文献类型：
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作者：
Weinberg J
从15世纪中期到17世纪，所有教派的基督教读者都被圣语和犹太书籍的研究所吸引。塔木德和米德拉西文本的存储散布在整个13世纪的Pugio Fidei，以及中世纪评论家的训诂贡献，特别是拉比所罗门（Rashi 1040-1105）和大卫Kimhi (Redak 1160-1235)，他们为几代基督徒提供了犹太材料，现在得到了补充和更新。大量的希伯来语和亚拉姆语文本可供学者、神学家和有文化的人阅读。在漫长的文艺复兴时期，希伯来语表达的多样性并不容易概括。事实是，大多数自重的圣经注释者——除了一些引人注目的例外，如伊拉斯谟——感到有必要掌握神圣的语言。康拉德·佩利根（Konrad Pellikan, 1478-1556）是巴塞尔和苏黎世的德国神学家和人文主义者，他对希伯来语的研究令人惊讶地多样化，但与他的学生塞巴斯蒂安·米<e:1>斯特（Sebastian m<e:1>斯特）的研究不同。米斯特是犹太语法学家以利亚·莱维塔（Elijah Levita）的弟子，也是一本关于希伯来历的有影响力的小册子的作者。皮科·德拉·米兰多拉对卡巴拉世界的探索是由犹太人和以前的犹太人促成的，这与其他著名的天主教徒（如吉尔伯特·格姆萨姆·格姆萨姆·格姆萨姆·格姆萨姆·格姆萨姆·格姆萨姆·格姆萨姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆·格姆）花费大量智力提供犹太著作的证据的方式几乎没有什么共同之处，这些著作从罗马的《节日祈祷书》到约瑟夫·阿尔博（1380-1444）的《原则书》。皈依基督教的人对犹太传统的利用不仅仅是揭露他们前宗教的“nugae”——荒谬之处，或者是试图按照宗教信仰的传统，从犹太文本中证明基督教真理。保罗·利玛窦，这个来自特伦特的犹太人，在16世纪初皈依了基督教，他并不仅仅把犹太文献作为打击他以前的教友的工具；相反，它们只是他评价和证明自己观点的一种手段
From the mid-fifteenth to the seventeenth century, Christian readers of all denominations were attracted to the study of the holy tongue and Jewish books. The stock of Talmudic and midrashic texts interspersed throughout the thirteenth-century Pugio Fidei, and the exegetical contributions of medieval commentators, in particular Rabbi Solomon (Rashi 1040–1105) and David Kimhi (Redak 1160–1235), which had provided generations of Christians with the Jewish material, was now replenished and updated. An astonishingly broad range of Hebrew and Aramaic texts was made accessible to the scholar, divine, literate man or woman. 1The variety and diversity of Hebraic expression during this long Renaissance does not lend itself to easy generalization. What is true is that most selfrespecting biblical exegetes–with some remarkable exceptions such as Erasmus–felt compelled to acquire a command of the holy tongue. The Hebrew studies of Konrad Pellikan (1478–1556), the German theologian and humanist of Basel and Zürich, were surprisingly varied, but different from that of his student, Sebastian Münster, the author of an influential tract on the Hebrew calendar and disciple of the Jewish grammarian Elijah Levita. Pico della Mirandola’s foray into the world of Kabbalah, which was facilitated by Jews and erstwhile Jews, has little in common with the way other prominent Catholics such as Gilbert Génébrard expended much intellectual energy in providing testimony from Jewish writings ranging from the Roman Mahzor (festival prayer book) to the Sefer ha-Ikarim (Book of Principles) of Joseph Albo (1380–1444). And the exploitation of Jewish tradition by converts to Christianity was not simply a story of exposing the ‘nugae’–the absurdities–of their former religion, or of attempting in the tradition of the Pugio Fidei to prove Christian truths from Jewish texts. Paulo Ricci, the Jew from Trent who converted to Christianity at the beginning of the sixteenth century, did not use the Jewish sources solely as a stick with which to beat his former co-religionists; on the contrary, they served him as a means for evaluating and justifying his