Skip to main content

Full text of "[untitled] The Jewish Quarterly Review, (1891-10-01), pages 157-158"

See other formats


Early Journal Content on JSTOR, Free to Anyone in the World 

This article is one of nearly 500,000 scholarly works digitized and made freely available to everyone in 
the world by JSTOR. 

Known as the Early Journal Content, this set of works include research articles, news, letters, and other 
writings published in more than 200 of the oldest leading academic journals. The works date from the 
mid-seventeenth to the early twentieth centuries. 

We encourage people to read and share the Early Journal Content openly and to tell others that this 
resource exists. People may post this content online or redistribute in any way for non-commercial 

Read more about Early Journal Content at 
journal-content . 

JSTOR is a digital library of academic journals, books, and primary source objects. JSTOR helps people 
discover, use, and build upon a wide range of content through a powerful research and teaching 
platform, and preserves this content for future generations. JSTOR is part of ITHAKA, a not-for-profit 
organization that also includes Ithaka S+R and Portico. For more information about JSTOR, please 

Critical Notices. 157 

Moses had-Darschan aus Narbonne. Fragmente seiner liter •arisch >en 
Erzengnisse nach Drtiekwerken und mehreren Handschriften mit 
Einleitung und Anmerhnnf/en, von Abraham Epstein (Wien, 1891) 
— 'Jll/OB' taip^ni Nip J1J702> '"I (R. Simeon Qara and the so-called 
Yalqut Shimeoni), by the same (Krakau, 1891). 
These two monographs by Herr Epstein, although small in size, are 
of great importance for the Midrashic literature. The first, which is 
dedicated to M. Joseph Derenbourg, member of the French Institute, 
on the occasion of his eightieth birthday, gives a clear and an ex- 
haustive sketch of Moses the Darshan's literary productions. This 
Rabbi lived in the first half of the eleventh century at Narbonne ; he 
was one of the best-known Rabbis in Northern France, as can be seen 
from Rashi's and his grandson's (R. Jacob Tam) quotations concerning 
him. It seems that Moses worked in many fields of learning. He 
wrote commentaries on books of the Bible, quoted under the title 
of Yesod, a copy of which, it is said, has been lately found. He com- 
piled many Midrashim, among which are the Midrash Tadshe, accord- 
ing to Herr Epstein's ingenious conjectures, and the Midrash Major 
on Genesis, according to Raymundus Martini. An epitome of this 
latter Midrash will soon be edited with critical notes by our learned 
author. As to Talmudical commentaries, although some of his in- 
terpretations are quoted by later authorities, and more especially by 
the famous author of the Arukh, Moses of Narbonne did not write 
any special treatise on the Talmud. The same conclusion must be 
drawn with regard to a commentary on liturgies. Herr Epstein, after 
having made collections with the diligence of a bee, produces a *riM 
attributed to our Moses, but he is right in doubting the authorship of 
it ; the same may be said of No. 5 of Herr Epstein's collection, which 
treats of notes on astronomy and astrology. The collection concludes 
with a Midrash on the Ten Commandments, which is to be found in a 
MS. commentary of a Mahazor in possession of Herr Epstein. Not- 
withstanding the exhaiisciveness of Herr Epstein's inquiry concerning 
quotations from Moses the Darshan, there is no doubt that some 
others will be found, when MSS. are thoroughly investigated. For 
instance, in No. 2G0 of the Paris National Library, which contains 
Tossafoth on the Pentateuch, we find the following passage quoted in 
the name of Moses the Darshan. It is said there on folio 49 : 'Dim 

nxx^ 'sen rvn t6 -\z"sh neon nW rvn pnr>& >sb 'dik temn 
: -ity'pN riN mhwh -p* n<m inaiT ins ps6 rwvrb 

In the second essay, which is dedicated to Dr. A. Jellinek, of Vienna, 
on the occasion of his seventieth birthday, Herr Epstein shows conclu- 
sively that Simeon Kara is not the compiler of the Midrash Yalqut, 
as suggested with great ingenuity by Rapoport, and accepted by Dr. 

158 The Jewish Quarterly Review. 

Graetz. Oar author makes it evident that in all the quotations 
adduced by Rapoport in proof of his conjecture, the name of Kara 
does not occur in MSS., and even for Simeon we often read Samson. 
From the extracts of late Midrashim found in the Yalqut, e.g , the 
Jiabba on Deuteronomy and the Ablihir, Herr Epstein is right in con- 
cluding that the Yalqut was compiled, at the earliest, at the begin- 
ning of the thirteenth century ; this was also the opinion of Zunz, 
but our author adduces many more proofs for his conclusion. The 
bibliography of the Yalqut in print and in MSS., partially and entirely, 
with which Herr Epstein finishes his learned monograph, is a very 
welcome addition to the essay. A. N. 

[P.S. — We are glad to find an opportunity for correcting an 
erroneous statement made in our Review on Herr Epstein's Eldad 
(Jewish Quarterly Review, III., p. 542), and to which he kindly 
drew our attention. We there stated, following a quotation in the 
Journal Asiatique, that R. Jonah, in his dictionary, speaks of Danites, 
whilst in our edition of this Arabic text we adopted the reading 
of the Rouen MS., where it ?aid : '•Jin ?3"l, the Danite, a reading 
which is al-o confirmed by Thabbon's translation, who gives K"5<n 
"OID (See Jewish Quarterly Review, I., p. 98, note 6.)] 

Thomas Aquinas and Judaism. 
Das Verh'dltniss des Thomas von Aquino zutn Judenthum und zur 
judischen Litteratur (Avicebron und Maimonides). Von Dr. 
J. Guttmann. Gottingen : 1891. 

Thomas Aquinas was no philosophical fanatic. As Dr. Guttmann 
shows, he adopted Maimonides' theory of creation, though it was 
opposed to the current and traditional theology of the Church. His 
tolerance, moreover, was extended to Jews, as well as to their doc- 
trines. He objected to any violent attempts at the conversion of the 
Jews, and maintained that the persecution of them was only lawful 
if necessary in self-defence — "Ut eos compellant ne fidem Christi 
impediant." He pronounced most emphatically against the forced 
baptism of Jewish children without the consent of their parents, 
partly on the prudential ground that the Church would suffer in 
prestige if these children subsequently relapsed to Judaism, and partly 
on the generous plea that such baptisms infringe the natural rights of 
parents — " Contra justitiam naturalem esset, si puer, antequam habeat 
usum rationis, a cura parentum subtrahatur, vel de eo aliquid 
ordinetur invitis parentibus." Jews ought to be allowed the free 
exercise of their religion and the observance of its ceremonies. 
Necessary intercourse with Jews was quite permissible to pious