, a rabbi, was born in Africa, in a village near Fez, in 1013. When
, a rabbi, was born in Africa, in a village near Fez, in 1013. When in his seventy-fifth year, he was involved in a quarrel, which obliged him to go to Spain, where he resided at Cordova. He contributed very much to the reputation of the academy of that place by his learning and works. He died at Lucena in 1103, at the age of ninety. His principal work is an abridgment of the Talmud, so highly esteemed by the Jews, that they study it more than the original, and call it the little Talmud. It has gone through many editions, some with the text only, but mostly with notes. The first and most rare edition is that of Constantinople, 1509; but the most complete, perhaps, is that published by Sabioneta, Venice, 1552.
, a rabbi of the sixteenth century, by birth a German, passed the
, a rabbi of the sixteenth century, by
birth a German, passed the greater part of his life at Rome
and at Venice, where he taught the Hebrew tongue to
many of the learned of these two cities, and even to some
cardinals. Of all the critics that have arisen among the
modern Jews, he has the reputation of being the most enlightened, and had the candour to reject as ridiculous
fables, the greater part of their traditions. To him the
learned are obliged for, 1. “Lexicon Chaldaicum,
” Isnae,
Traditio DoctrinsB,
” in Hebrew, Venice,
Collectio locorum in quibus Chaldseus paraphrastes
interjecit nomen Messiae Christi; Lat. versa a Genebrardo,'
Paris, 1572, 8vo. 4. Several Hebrew Grammars, 8 vo, necessary for such as would penetrate into the difficulties
of that language. 5.
” Nomenclatura Hebra'ica,“Isnae,
1542, 4to. The same in Hebrew and Latin, by Drusius;
Franeker, 1681, 8vo. He rejected, among other ancient
prejudices, the very high origin of the Hebrew points,
which have been carried as far back as the time of Ezra,
and referred them with more probability to the sixth century. Father Simon says of him,
” Solus Elias Levita inter
Judaeos desiit nugari;" and adds, that he was so much
hated by the other Jews for teaching the Christians the
Hebrew tongue, as to be obliged to prove formally that a
Jew might do this with a good conscience.
, was a rabbi of the sixteenth century, who rendered himself famous
, was a rabbi of the sixteenth century, who rendered himself famous by the collection of the Masora, which was printed at Venice in 1525 with the text of the Bible, the Chaldee paraphrase, and the commentaries of some rabbies upon Scripture. This edition of the Hebrew Bible, and those which follow it with the great and small Masora compiled by this rabbi, are much esteemed by the Jews; there being nothing before exact or accurate upon the Masora, which is properly a critique upon the books of the Bible, in order to settle the true reading. In the preface to his great Masora he shews the usefulness of his work, and explains the keri and ketib, or the different readings of the Hebrew text: he puts the various readings in the margin, because there are just doubts concerning the true reading; he observes also, that the Talmudish Jews do not always agree with the authors of the Masora. Besides the various readings collected by the Masorets, and put by this rabbi in the margin of his Bible, he collected others himself from the ms copies, which must be carefully distinguished from the Masora.
, or Jehuda, Hakkadosh, or the Saint, a rabbi celebrated for his learning and riches, according to the
, or Jehuda, Hakkadosh, or the Saint, a
rabbi celebrated for his learning and riches, according to
the Jewish historians, lived in the time of the emperor
Marcus Antoninus, whom he made a proselyte to Judaism,
and it was by his order that Jehuda compiled the Mishna,
the history of which is briefly this: The sect of the Pharisees, after the destruction of Jerusalem, prevailing over
the rest, the study of traditions became the chief object of
attention in all the Jewish schools. The number of these
traditions had, in a long course of time, so greatly increased, that the doctors, whose principal employment
it was to illustrate them by new explanations, and to confirm their authority, found it necessary to assist their recollection by committing them, under distinct heads, to
writing. At the same time, their disciples took minutes of
the explanations of their preceptors, many of which were
preserved, and grew up into voluminous commentaries.
The confusion which arose from these causes was now become so troublesome, that, notwithstanding what Hillel
had before done in arranging the traditions, Jehuda found
it necessary to attempt a new digest of the oral law, and of
the commentaries of their most famous doctors. This arduous undertaking is said to have employed him forty
years. It was completed, according to the unanimous
testimony of the Jews, which in this case there is no sufficient reason to dispute, about the close of the second
century. This Mishna, or first Talmud, comprehends all
the laws, institutions, and rules of life, which, beside the ancient Hebrew scriptures, the Jews supposed themselves bound
to observe. Notwithstanding the obscurities, inconsistencies, and absurdities with which this collection abounds, it
soon obtained credit among the Jews as a sacred book. But
as the Mishna did not completely provide for many cases
which arose in the practice of ecclesiastical law, and many
of its prescriptions and decisions were found to require further comments and illustrations, the task of supplying these
defects was undertaken by the rabbis Chiiam and Oschaiam,
and others, disciples of Jehudah; who not only wrote explanations of the Mishna, but made material additions to
that voluminous compilation. These commentaries and
additions were collected by the rabbi Jochanan ben Eliezer, probably in the fifth century, under the name of the
“Gemara,
” because it completed the Mishna. This collection was afterwards called the Jerusalem Gemara, to distinguish it from another of the same kind made in Babylon,
at the beginning of the sixth century.
, a rabbi, was one of those Jews who left Spain on an edict of Ferdinand
, a rabbi, was one of those Jews who
left Spain on an edict of Ferdinand and Isabella, in 1492,
which obliged the Jews to quit their dominions within four
months, or else embrace Christianity. Karo went first to
Portugal; and, travelling thence to Jerusalem, he lost his
children and his books on the road. He lived in great solitude and, to console himself, composed a book, entitled
“Toledot Jiskach, the Generations of Isaac.
” It is a commentary upon the Pentateuch, partly literal and partly
cabbalistical, in which he examines the sentiments of other
commentators. It has gone through several editions: the
first was printed at Constantinople in 1518; afterwards
at Mantua, and Amsterdam in 1708. Buxtorf ascribes to
our rabbi a ritual entitled “Eben Haheser, the Rock of
Support.
”
for some years in indigence, and frequently in want of necessaries. At length he got employment from a rabbi as a transcriber of Mss, who, at the same time that he
, a Jewish philosophical writer,
was born at Dessau, in Anhalt, in 1729. After being
educated under his father, who was a schoolmaster, he devoted every hour he could spare to literature, and obtained
as a scholar a distinguished reputation; but his father ber
ing unable to maintain him, he was obliged, in search of
labour, or bread, to go on foot, at the age of fourteen, to
Berlin, where he lived for some years in indigence, and
frequently in want of necessaries. At length he got employment from a rabbi as a transcriber of Mss, who, at the
same time that he afforded him the means of subsistence,
liberally initiated him into the mysteries of the theology,
the jurisprudence, and scholastic philosophy of the Jews.
The study of philosophy and general literature became
from this time his favourite pursuit, but the fervours of
application to learning were by degrees alleviated and
animated by the consolations of literary friendship. He
formed a strict intimacy with Israel Moses, a Polish Jew,
who, without any advantages of education, had become
an able, though self-taught, mathematician and naturalist.
Hg very readily undertook the office of instructor of Mendelsohn, in subjects of which he was before ignorant; and
taught him the Elements of Euclid from his own Hebrew
version. The intercourse between these young men was
not of long duration, owing to the calumnies propagated
against Israel Moses, which occasioned his expulsion from
the communion of the orthodox; in consequence of this
he became the victim of a gloomy melancholy and despondence, which terminated in a premature death. His
loss, which was a grievous affliction to Mendelsohn, was
in some measure supplied by Dr. Kisch, a Jewish physician,
by whose assistance he was enabled to attain a competent
knowledge of the Latin language. In 1748 he became
acquainted with another literary Jew, viz. Dr. Solomon
Gumperts, by whose encouragement and assistance he
attained a general knowledge of the living and modern
languages, and particularly the English, by which he was
enabled to read the great work of our immortal Locke in
his own idiom, which he had before studied through the
medium of the Latin language. About the same period
he enrolled the celebrated Lessing among his friends, to
whom he was likewise indebted for assistance in his literary
pursuits. The scholar amply repaid the efforts of his intructor, and soon became his rival and his associate, and
after his death the defender of his reputation against Jacobi, a German writer, who had accused Lessing of atheism.
Mendelsohn died Jan. 4, 1785, at the age of fifty-seven,
highly respected and beloved by a numerous acquaintance,
and by persons of very different opinions. When his remains were consigned to the grave, he received those honours from his nation which are commonly paid to their
chief rabbies. As an author, the first piece was published
in 1755, entitled “Jerusalem,
” in which he maintains that
the Jews have a revealed law, but not a revealed religion,
but that the religion of the Jewish nation is that of nature.
His work entitled “Phaedon, a dialogue on the Immortality of the Soul,
” in the manner of Plato, gained him
much honour: in this hepresents the reader with all the
arguments of modern philosophy, stated with great force
and perspicuity, and recommended by the charms of elegant writing. From the reputation which he obtained by
this masterly performance, he was entitled by various periodical writers the “Jewish Socrates.
” It was translated
into French in Philosophical
Pieces;
” “A Commentary on Part of the Old Testament;
” “Letters on the Sensation of the Beautiful.
”