Bøger af Haym Soloveitchik

Continuing his major contribution to medieval Jewish intellectual history, Haym Soloveitchik focuses here on the radical German Pietists and their main literary work Sefer Hasidim, and on the writings and personality of the Provençal commentator Ravad of Posquières. In both areas he challenges reigning views and sets a new agenda for research.

Although Jews were at the centre of commercial activity in medieval Europe, a talmudic ban on any wine touched by a Gentile prevented them from engaging in the lucrative wine trade. Wine was consumed in vast quantities in the Middle Ages, and the banks of the Rhineland hosted some of the finest vineyards in northern Europe. German Jews were, until the thirteenth century, a merchant class. How could they abstain from trading in one of the region's major commodities? In time, they ruled that it was permissible to accept wine in payment of debt, but forbade trading in it, and they maintained that ban throughout the Middle Ages. Further study in the twelfth century, however, led Talmudists to discover that Jews were only forbidden to profit from trading in Gentile wine if they dealt with idolaters, but that trade with Christians and Muslims was permitted. Nevertheless, the German community refused to take advantage of this clear licence. Using Jewish and Gentile sources, this study probes the sources of this powerful taboo. In describing the complex ways in which deeply held cultural values affect Jews' engagement in the economy of the surrounding society, this book also illustrates the law of unintended consequence show the ban on Gentile wine led both to a major Jewish contribution to German viticulture and to the involvement of Jews in moneylending, with all its tragic consequences.

In this second volume of his essays on the history of halakhah, author Haym Soloveitchik grapples with much-disputed topics in medieval Jewish history and takes issue with a number of reigning views. His insistence that proper understanding requires substantive, in-depth analysis of the sources leads him to a searching analysis of oft-cited halakhic texts of Ashkenaz, frequently with conclusions that differ from the current consensus. Medieval Jewish historians cannot, he argues, avoid engaging in detailed textual criticism, and texts must always be interpreted in the context of the legal culture of their time. Historians who shirk these tasks risk reinforcing a version that supports their own preconceptions, and retrojecting later notions on to an earlier age. These basic methodological points underlie every topic discussed. In Part I of the book, devoted to the cultural origins of Ashkenaz and its lasting impact, Professor Soloveitchik questions the scholarly consensus that the roots of Ashkenaz lie deep in Palestinian soil. He challenges the widespread notion that it was immemorial custom (minhag kadmon) that primarily governed Early Ashkenaz, the culture that emerged in the Rhineland in the late 10th century and which was ended by the ravages of the First Crusade (1096). He similarly rejects the theory that it was only towards the middle of the 11th century that the Babylonian Talmud came to be regarded as fully authoritative. On the basis of an in-depth analysis of the literature of the time, he shows that the scholars of Early Ashkenaz displayed an astonishing command of the complex corpus of the Babylonian Talmud and viewed it at all times as the touchstone of the permissible and the forbidden. The section concludes with his own radical proposal as to the source of Ashkenazi culture and the stamp it left upon the Jews of northern Europe for close to a millennium. Part II treats the issue of martyrdom as perceived and practiced by Jews under Islam and Christianity. In one of the longer essays, Soloveitchik claims that Maimonides' problematic Iggeret ha-Shemad is a work of rhetoric, not halakhah - a conclusion that has generated much criticism from other scholars, to whom he replies one by one. This is followed by a comprehensive study of kiddush ha-shemn Ashkenaz, which draws him into an analysis of whether aggadic sources were used by the Tosafists in halakhic arguments, as some historians claim; whether there was any halakhic validation of the widespread phenomenon of voluntary martyrdom; and, indeed, whether halakhic considerations played any part in such tragic life-and-death issues. The book concludes with two essays on Mishneh Torah, which argue that the famed code must also be viewed as a work of art which sustains, as masterpieces do, multiple conflicting interpretations.

Continuing his major contribution to medieval Jewish intellectual history, Haym Soloveitchik focuses here on the radical pietist movement of Hasidei Ashkenaz and their main literary work Sefer Hasidim, and on the writings and personality of the Provencal commentator, Ravad of Posquieres.