541) Romancing the Manuscript: The politics of knowledge in Chatam Sofer’s rejection of print.

Manuscript fragment of Toledot Yeshu

Introduction

This article—drawing extensively on the research of Professor Maoz Kahana[1]—examines R. Moshe Schreiber (known as Chatam Sofer, 1762-1839) and his ambivalent stance toward the well-established print culture of Jewish books, which had flourished since its beginnings three centuries earlier in 1475. In place of embracing print as the dominant medium, he issued a striking call for a return to manuscripts. Chatam Sofer is a major rabbinic figure who “carries the aura of a founding figure in the sociological fabric of modern Judaism” (Kahana 2025:300). 

By privileging manuscripts, Chatam Sofer reinforced rabbinic control over textual transmission, resisting the democratisation of knowledge that print enabled. As opposed to mechanical printing, manuscripts circulated in smaller, more controlled circles, limiting exposure to the unorthodox ideas that sometimes sprouted from the Enlightenment movement (Haskalah), which—significantly—used print aggressively to promote its agenda. 

515) Missing in Manuscript: The additional biblical verses added to the Mishna

Tosefet Yom Tov (later  Tosefot Yom Tov) Mishna commentary by R. Yom Tov Lipmann Heller, Prague, 1614-1617. 

 
Introduction

This article—based extensively on the research by Professor Jason Kalman[1]—examines the question of biblical verses, cited as proof texts, that added to our versions of the Mishna. Based on comparisons between our Mishna texts and their earlier manuscripts and printings, in almost twenty per cent of the cases, these scriptural citations are missing in the earlier and more original versions. This means that one out of five biblical verses, acting to compliment or support a contemporary Mishna text, is a later insertion. 

Until recently, not much research had been conducted on the relative absence of biblical citations found in a vast array of manuscripts and early printings of the Mishnah, in comparison with our contemporary version of the Mishna where these extra verses are to be found. 

498) Did the Babylonian Talmud create the authoritative rabbi and the passive Jew?

 

Coins from the Bar Kochba era

Introduction

This article – based extensively on the research by Rabbi Dr Amir Mashiach[1] − explores the emergence of the rabbinic class after the failed Jewish revolts against the Romans during the first two centuries CE. Up to that point, the rabbis did not feature in leadership positions. On assuming power immediately after the failed military campaigns and revolts, the rabbis (and the Babylonian rabbis particularly) began to intensely promote passivity as the hallmark of the Torah Jew. Too many Jews had been killed during the wars and the rabbis saw passivity as the only way forward for Jewish survival into the future. 

449) Maimonides on the authority of the rabbis

A 13th to 14th century manuscript of Moreh Nevuchim from Yemen.

Introduction

This article − based extensively on the research by Professor Menachem Kellner[1] − explores Maimonides (1135-1204) as a democratiser of Jewish law. Maimonides’ theology and worldview have been interpreted in so many ways, many of which are mutually exclusive. The problem is that by just reading his Code of Law, known as Mishneh Torah, he comes across as a dedicated jurist and Halachist. On the other hand, by just reading his Guide of the Perplexed, or Moreh Nevuchim, he emerges as a radical philosopher. Thus, to some, Maimonides is simply a legal Halachist who essentially despised philosophy  (either because they never read Moreh Nevuchim or they claimed it was a forgery). To others, he becomes the Great Philosopher whose deepest thoughts were in grave conflict with normative Judaism. To still others, he becomes a secret mystic who later in his life turns against philosophy and adopts Kabbalah.[2] And there are even those who believe he was a secret Karaite.[3]