Misplaced Pages

#973026

32-611: Machzor Vitry contains decisions and rules concerning religious practise, besides responsa by Rashi and other authorities, both contemporary and earlier. The work is cited as early as the 12th century in Jacob Tam 's Sefer ha-Yashar (No. 620) as having been compiled by Simchah; and the sources from which the compiler took his material—the Seder Rav Amram , the Halachot Gedolot , and others—also are mentioned. Isaac ben Samuel ,

64-506: A function of the travels of the Jewish people and of the development of other halakhic literature, particularly the codes. Responsa play a particularly important role in Jewish law . The questions forwarded are usually practical, and often concerned with new contingencies for which no provision has been made in the codes of law , and the responsa thus supplement the codes. They, therefore, function as

96-412: A grandson of Simchah, also refers to Machzor Vitry compiled by his grandfather. Various additions were afterward made to this machzor , a large proportion of which, designated by the letter ת' ‎ (= "tosafot"), are by Isaac ben Dorbolo . The latter often appends his name to such additions; and in one place he says plainly: "These explanations were added by me, Isaac b. Dorbolo; but the following

128-411: A publication now in the public domain :  Singer, Isidore ; et al., eds. (1901–1906). "Simhah b. Samuel of Vitry" . The Jewish Encyclopedia . New York: Funk & Wagnalls. Responsa Responsa (plural of Latin responsum , 'answer') comprise a body of written decisions and rulings given by legal scholars in response to questions addressed to them. In the modern era,

160-494: A rule introduced with the formula "as Scripture says". In only a few cases are they introduced as in the other midrashim , with the formula "Rabbi N. N. has begun the discourse", or "Rabbi N. N. explains the Biblical passage". Among the comments on single verses are many which are based on the difference of Qere and Ketiv , as well as on the variant spellings of words ( plene and defective ). Many words, also, are explained according to

192-412: A source of law, in a manner similar to legal precedent , in that they are consulted by later decisors ( poskim ) in their rulings; they are also, in turn, incorporated into subsequent codes . In addition to requests for halakhic rulings, many of the questions addressed were theoretical in character, particularly among the earlier responsa. The responsa thus contain rulings on ethics , business ethics ,

224-505: Is an aggadic midrash to the Psalms . Midrash Tehillim can be divided into two parts: the first covering Psalms 1–118, the second covering 119–150. The first (and earlier) part has much material dating back to the Talmudic period, although its final composition took place between the 7th and 9th centuries AD. The second part appears to have been compiled in 13th century. It has been known since

256-458: Is earlier (mid-12th century), and that there are in fact a corpus of thirteen extant Mahzor Vitry manuscripts. The Klagsbald (MS ex-Sassoon 535), British Library (Cod. Add. Nos. 27,200 and 27,201), JTS (NY JTS 8092), Moscow (Guenzburg 481), and Paris ( AIU H133) manuscripts are digitized and available online. The others are found in libraries. Machzor Vitry contains many prayers and liturgical poems ( piyyutim ), which are distributed throughout

288-604: Is from the Machzor of R. Simchah of Vitry himself". Other additions are by Abraham ben Nathan , author of Ha-Manhig, and are designated by the letters אב"ן ‎, his initials. Several manuscripts of Machzor Vitry are extant, the oldest of which, according to Abraham Berliner is from Isaac Samuel Reggio , currently in the Jewish Theological Seminary of America library (NY JTS 8092). It contains Machzor Vitry proper without any additions. A second manuscript, in

320-579: The Bodleian Library , Oxford (Neubauer, Cat. Bodl. Hebr. MSS. No. 1100), is said to have marginal annotations by Eleazar ben Judah , author of the Sefer ha-Rokeach (Michael, Or ha-Chayim. No. 1214). The third manuscript is in the British Library (Cod. Add. Nos. 27,200 and 27,201), and contains still other additions; this manuscript served as basis for S. Hurwitz's edition of Machzor Vitry published by

352-630: The Holy See . Responsa given by the Pontifical Council for Legislative Texts which are promulgated as authentic interpretation have the force of law as per canon 16 §2 of the 1983 Code of Canon Law . Other responsa cannot have this binding force, but nevertheless possess a high authority. Some responsa are given in Notitiae , the official journal of the Congregation for Divine Worship and

SECTION 10

#1732852566974

384-475: The Jerusalem Talmud which are lacking in the existing editions of the latter. Machzor Vitry was published in 1891 by Mekitze Nirdamim . A new edition, based on Cod. Add. Nos. 27,200-27,201, Sassoon-Klagsbald 535, NY JTS 8092, Ginzberg 481, Bodleian 1100, Bodleian 1101, and Bodleian 1102 was published by Aryeh Goldschmidt between 2003 and 2009. [REDACTED]  This article incorporates text from

416-707: The Meḳiẓe Nirdamim Society (Berlin, 1893). The edition is very faulty, as the editor used no critical judgment in his work; instead of the original treatises it contains some from the Sefer ha-Terumah of Baruch ben Isaac and from the Eshkol of Ravad . A fourth manuscript is in Parma - Biblioteca Palatina Parm. 2574 (DeRossi cat. no. 159), which appears to be of similar age to the Reggio manuscript. Two recently published papers suggest that another manuscript (MS ex- Sassoon 535)

448-613: The Psalms were made at a very early time, and are mentioned several times in the Talmudim and in Genesis Rabbah . But it cannot possibly be assumed that the aggadah collections on the Psalms are identical with the present Midrash Tehillim, since the latter contains many elements of later date. It cannot be denied, however, that much material from those old collections is included in the present midrash. It must therefore be assumed that parts of

480-715: The Yalkut Shimoni , adding comments of his own. Since Psalms 123 and 131 are not covered in Yalkut Shimoni, the author of the supplement included no aggadic interpretations on these two psalms. S. Buber , in his very full edition of the Midrash Tehillim, printed material from other sources (the Pesiḳta Rabbati , Sifre , Numbers Rabbah , and the Babylonian Talmud ) under the titles of the Psalms 123 and 131, so that

512-590: The internet , is " Ask the rabbi ". Judaism's responsa constitute a special class of rabbinic literature , to be distinguished from the commentaries ( meforshim )—devoted to the exegesis of the Hebrew Bible , the Mishnah , the Talmud —and from the codes of law which delineate the rules for ordinary incidents of life. The responsa literature covers a period of 1,700 years—the mode, style, and subject matter have changed as

544-551: The philosophy of religion , astronomy , mathematics , history , geography , as well as interpretations of passages in the Bible , the Mishnah , the Talmud , and the Midrash . Thus, while early Jewish literature has few historical works, many notes on the history of Judaism have been introduced into the responsa. Responsa thus contain valuable information about the culture of the Jews and

576-405: The 11th century, when it was quoted by Nathan of Rome , by R. Isaac ben Judah ibn Ghayyat , and by Rashi , who quoted it in his commentary on I Samuel 17:49, and on many other passages. The midrash has also been referred to as: The name of the editor and the date of the redaction of the true midrash (Psalms 1–118) cannot now be determined. The assumption that Rabbi Yohanan or Rav Simon ,

608-746: The Discipline of the Sacraments (CDW). The responsa given in Notitiae are, according to the CDW, to be considered only as private responses unless they are published in official legal records of the Holy See. In rabbinic literature , the responsa are known as She'elot u-Teshuvot ( Hebrew : שאלות ותשובות "questions and answers"), and comprise the body of written decisions and rulings given by poskim ("deciders of Jewish law"). A modern term, used mainly for questions on

640-633: The Pentateuch, 147 psalms, and nine verses in Psalms 20. The midrash contains a number of stories, legends, parables, proverbs, and sentences, with many ethical and halakhic maxims. Notable stories include that of Remus and Romulus , to whom God sends a she-wolf to suckle, and the legend of Emperor Hadrian , who wished to measure the depth of the Adriatic Sea . Among the proverbs which are found only in this midrash are: Many customs can be traced to this midrash, e.g., that of not drinking any water on

672-463: The Sabbath before the evening. The true midrash covers only Psalms 1–118, and this is all that is found either in the manuscripts or in the first edition. In the second edition, a supplement was added covering (with the exception of two psalms) Psalms 119–150. The author of this supplement was probably R. Mattithiah Yiẓhari of Zaragoza , who collected the scattered aggadot on Psalms 119-150 from

SECTION 20

#1732852566974

704-468: The language, style, and manner of aggadic interpretations. Nearly all the amoraim mentioned in it are Palestinian rabbis , and the few Babylonian amoraim referred to (e.g., R. Ḥida ) are mentioned also in Yerushalmi . The Midrash Tehillim is dated sometime between 1000 and 1200 AD, The midrash contains homilies on the Psalms, and comments on single verses and even on single words. The homilies are as

736-471: The numerical value of the letters ( gematria ) or by analysis of their component parts ( Noṭariḳon ) as well as by the substitution of other vowels ("al-tiḳri"). The midrash is prone to interpreting numbers, contributing likewise thereby important observations on the number of the Psalms and of the sections of the Pentateuch as well as on the number of verses in various Psalms. Thus it enumerates 175 sections of

768-400: The old collections had been preserved among the later aggadists. Then, when a midrash to the Psalms was undertaken together with the other midrashim , homilies and comments on single verses were collected from the most diverse sources, and were arranged together with the earlier aggadic material on the Psalms, following the sequence of the Psalms themselves. In the course of time this collection

800-622: The one cited by Abudraham as being found in Machzor Vitry , was taken from a manuscript of that machzor—probably from the parchment copy owned by the Vilna Gaon , although no particular manuscript is mentioned in the Vilna edition itself. The published edition of Machzor Vitry also contains a commentary on Pirkei Avot . This commentary is found in the British Library manuscript, but in neither of

832-460: The others. It is really a commentary by Jacob ben Samson , the pupil of Rashi, amplified in the present Machzor. Many midrashic sayings, which are cited as such in Machzor Vitry , have been preserved in that work alone. Thus the passage cited (p. 332) from the Midrash Tehillim is no longer found in the present midrash of that name. Likewise there are found in Machzor Vitry citations from

864-569: The people among whom they lived. Information may also be gleaned about the moral and social relations of the times, occupations, the household, customs , expressions of joy and of sorrow, and recreations, and even games. Older responsa are also important for readings and emendations of the Mishnah and the Talmud . A similar use of responsa (here called fatwā ) is found in Islam . Midrash Tehillim Midrash Tehillim ( Hebrew : מדרש תהלים ), also known as Midrash Psalms or Midrash Shocher Tov ,

896-401: The son of R. Judah ha-Nasi , edited it cannot be substantiated. On the contrary, evidence shows that the midrash is not the work of a single editor. There are many passages containing the same thought. Substantially the same aggadot appear in different forms in different passages. It has been said that the date of the redaction of the midrash cannot be determined. Aggadic collections on

928-470: The term is used to describe decisions and rulings made by scholars in historic religious law . Roman law recognised responsa prudentium , i.e., the responses and thoughts of jurists , as one of the sources of ius scriptum (written law), along with laws originating from magistrates , from the Senate , or from the emperor . A particularly well-known and highly influential example of such responsa

960-496: The work. Besides these scattered poems the British Library manuscript has (pp. 239–260) a collection of piyyutim which was published by Brody under the title Kontres haPiyyutim. (Berlin, 1894). In the published edition of this Machzor there is also a commentary on the Pesach Haggadah , which, however, does not agree with that by R. Simchah b. Samuel of Vitry printed at Vilna in 1886. The latter commentary, which agrees with

992-567: Was supplemented and enlarged by the additions of various collections and editors, until the Midrash Tehillim finally took its present form. Zunz assigned its definitive completion to the last centuries of the period of the Geonim , without attempting to determine an exact date. But Zunz's assumption, that the midrash was compiled in Italy , cannot be accepted. The work was edited in Palestine , as appears from

Simhah ben Samuel of Vitry - Misplaced Pages Continue

1024-619: Was the Digesta (or Digests ), in 90 books, the principal work of the prominent second century jurist Salvius Julianus . This was a systematic treatise on civil and praetorian law, consisting of responsa on real and hypothetical cases, cited by many later Roman legal writers. In the Catholic Church , responsa are answers of the competent executive authority to specific questions (in Latin, dubia , literally "doubts") sent by Catholic bishops to

#973026