462) Efodi’s challenge to the study of Talmud, Maimonidean Philosophy and Kabbalah

 

Abstract

Efodi (d. 1433) is well acquainted with three powerful streams of Jewish learning ─ Talmud, Maimonidean Philosophy and Kabbalah. He argues that each of these schools has inherent and significant flaws in terms of their authenticity of tradition, let alone that they promote scholarly elitism. In their place, he boldly and controversially suggests a democratisation of Jewish scholarship through a return to the basics of Torah (i.e., biblical) study. Was this radical attempt at reshaping the Jewish learning curriculum a response to the Christian persecutions in Spain in 1391, or was it meant only as a remedy for the hour?

Introduction

This article ─ based extensively on the research by Professor Yoel Marciano[1] ─ examines how Perfeyt Duran, known as Efodi, introduced and proposed a change in the traditional study curriculum, ironically by going back to pure grassroots.  His approach was anti-elitist and empowered all Jews, particularly non-scholars, to reach perfection without the need to pass through the three options of the rigours of Talmud study, Maimonidean Philosophy, or Kabbalah. He suggested, instead, a return to the simple study of the Tanach (Hebrew Bible). 

436) A Hirschian rejection of Maimonides

Introduction

This article, based extensively on the research by Professor Micha Gottlieb,[1] examines the sharp anti-Maimonidean writings by the nineteenth-century rabbi, Shimshon Refael Hirsch. In the previous article, “An 'enlightened' rejection of Maimonides,” we discussed how the Haskala (Jewish Enlightenment movement) wanted to adopt Maimonides as their official ideologue and ‘poster rabbi’ because he encouraged secular education, and elevated the position of the sechel (intellect) as the prime component of the human being. We then showed how this ‘enlightened’ focus on Maimonides was severely challenged by R. Shmuel David Luzzatto, initially a member of Wissenschaft des Judentums (the official arm of the Jewish Enlightenment). In this article, we examine another rabbi also somewhat associated with the Haskala, R. Shimshon Refael Hirsch (1808-1888), who similarly rejects Maimonides and his rationalism, but for different reasons. 

435) An ‘enlightened’ rejection of Maimonides

 

An 1830 edition of  R. Shmuel David Luzzatto's work Ohev Ger, It examins Aramaic translations of the Torah by Onkelos, analysing variant texts found in manuscripts and other sources. 

Introduction

This article, based extensively on the research by Professor Micha Gottlieb,[1] examines the sharp anti-Maimonidean writings by an Orthodox nineteenth-century rabbi, R. Shmuel David Luzzatto (1800–1865). He lived during the Haskala (Enlightenment) Period and his writings reflect severe criticisms of the fact that the Haskala had adopted and appropriated Maimonides (1135-1204) as an example of ‘one religious leader worthy of emulating.