By C Philipp E Nothaft
Through the later center a while (twelfth to 15th centuries), the examine of chronology, astronomy, and scriptural exegesis between Christian students gave upward push to Latin treatises that dealt particularly with the Jewish calendar and its model to Christian reasons. In "Medieval Latin Christian Texts at the Jewish Calendar" C. Philipp E. Nothaft deals the 1st overview of this phenomenon within the type of severe variants, English translations, and in-depth experiences of 5 key texts, which jointly shed interesting new gentle at the avenues of highbrow trade among medieval Jews and Christians.
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Extra info for Medieval Latin Christian Texts on the Jewish Calendar: A Study with Five Editions and Translations
Example text
E. 38 36 37 38 For a useful recent summary of the systems attributed to Samuel and Ada, see Abraham Ibn Ezra, The Sabbath Epistle (ʾiggeret haShabbat), ed. and trans. Mordechai S. Goodman (Jersey City, NJ: Ktav, 2009), 47–77; Abraham Ibn Ezra, Sefer Haʿibbur, ed. Goodman, 153–181. , 87 (1996–1997): 103–129 (105–111). B. Taʾanit 10a; Arnold A. Lasker and Daniel J. Lasker, “The Jewish Prayer for Rain in the Post-Talmudic Era,” AJS Review 9 (1984): 141–174; Lasker and Lasker, “The Strange Case of December 4: A Liturgical Problem,” Conservative Judaism 38, no.
Useful introductions to the history of Western computistics include Eduard Schwartz, Christliche und jüdische Ostertafeln (Berlin: Weidmann, 1905); Charles W. 50 The rationale for this number lies in the fact that 532 is a multiple of the standard 19-year cycle and the 28-year ‘solar’ cycle, which marks the recurrence of the dates in the Julian calendar on the same weekdays. A cycle of 532 years therefore comprises the full sequence of Easter Sundays, which will return 49 50 Opera de Temporibus (Cambridge, MA: The Mediaeval Academy of America, 1943), 3– 122; Olaf Pedersen, “The Ecclesiastical Calendar and the Life of the Church,” in Gregorian Reform of the Calendar, ed.
R. ” The text is edited in Stern, Calendar and Community, 277–283. 17 Little is known about the circumstances under which the present-day calendar travelled from the Near East to the Jewish communities of Spain and Western Europe, although an Arabic source indicates that its importer into Andalu- 13 14 15 16 17 On this text, see now François de Blois, “Some Early Islamic and Christian Sources Regarding the Jewish Calendar (9th–11th Centuries),” in Time, Astronomy, and Calendars in the Jewish Tradition, ed.