The Colmar treasure display in Cluny Museum in Paris was missing with one of its most important items, a key, made of silver. This key was rediscovered in June 2014. This paper describes its rediscover and the reason ...The Colmar treasure display in Cluny Museum in Paris was missing with one of its most important items, a key, made of silver. This key was rediscovered in June 2014. This paper describes its rediscover and the reason of its importance. Based on medieval Jewish sources, it appears to be a unique key-jewel, a key that was exclusively designed and worn by Jewish women on Shabbat （Saturday）. By that women changed the Jewish rule, to date. The Colmar key is the only tangible sample of a key converted into Shabbat jewelry piece; the story of the key also reveals the special relations between Jewish women and Jewish sages and between Jewish women and Christian women in medieval northern France and Germany.展开更多
In medieval times,translators of Judaeo-Arabic literature living in Islamic lands were fluent in Arabic as this was the lingua franca and,in many cases,their mother tongue.This is only rarely the case for the contempo...In medieval times,translators of Judaeo-Arabic literature living in Islamic lands were fluent in Arabic as this was the lingua franca and,in many cases,their mother tongue.This is only rarely the case for the contemporary scholar.This creates enormous challenges for the modern translators of their works.However,this challenge is an opportunity to bridge cultural and historical gaps by increased accuracy the hallmark of modern scholarship.This interdisciplinary discourse establishes the co-religious Dasein.The research tools which demand knowledge not only of Jewish sources but rather of Islamic texts allow for greater appreciation of contacting influences.Rav Y.al-Barceloni of the 12th century,among others,translated into Hebrew several works of the Geonim with his own halakhic interpretations,interpolations,and expansions.When scholars come today to comprehend anew,these compilations they paradoxically are more reflective of the original text than scholars of the middle ages who were contemporaneous with these texts.Nonetheless insofar as the translations are into Hebrew,they produce insular affect on the cultural product,leaving it within the Jewish fold.This fact forces scholars who desire to communicate with the broader audience to publish their results in European languages.In mediaeval studies,this is not as often as one thinks.展开更多
文摘The Colmar treasure display in Cluny Museum in Paris was missing with one of its most important items, a key, made of silver. This key was rediscovered in June 2014. This paper describes its rediscover and the reason of its importance. Based on medieval Jewish sources, it appears to be a unique key-jewel, a key that was exclusively designed and worn by Jewish women on Shabbat （Saturday）. By that women changed the Jewish rule, to date. The Colmar key is the only tangible sample of a key converted into Shabbat jewelry piece; the story of the key also reveals the special relations between Jewish women and Jewish sages and between Jewish women and Christian women in medieval northern France and Germany.
文摘In medieval times,translators of Judaeo-Arabic literature living in Islamic lands were fluent in Arabic as this was the lingua franca and,in many cases,their mother tongue.This is only rarely the case for the contemporary scholar.This creates enormous challenges for the modern translators of their works.However,this challenge is an opportunity to bridge cultural and historical gaps by increased accuracy the hallmark of modern scholarship.This interdisciplinary discourse establishes the co-religious Dasein.The research tools which demand knowledge not only of Jewish sources but rather of Islamic texts allow for greater appreciation of contacting influences.Rav Y.al-Barceloni of the 12th century,among others,translated into Hebrew several works of the Geonim with his own halakhic interpretations,interpolations,and expansions.When scholars come today to comprehend anew,these compilations they paradoxically are more reflective of the original text than scholars of the middle ages who were contemporaneous with these texts.Nonetheless insofar as the translations are into Hebrew,they produce insular affect on the cultural product,leaving it within the Jewish fold.This fact forces scholars who desire to communicate with the broader audience to publish their results in European languages.In mediaeval studies,this is not as often as one thinks.
