JUDAICA - Wisdom In Torah

ible
old manuscript of the Zohar, attributed to Benjamin ha-Levi.
SAMUEL (d. 1793), a friend of Ḥ.J.D. *Azulai, was dayyan in
Salé. His son JUDAH (1780–1852), a prominent rabbi and precursor
of Zionism, was born in Gibraltar, and studied there
and in Leghorn, Italy. He received a secular education in Italy
and was apparently granted a doctoral degree by an Italian university.
Between 1805 and 1832 he lived in Gibraltar, London,
and Leghorn, gaining a reputation as a Jewish scholar. In 1832
he was appointed rabbi of Corfu, where he reorganized the
Jewish community and its education system, and introduced
reforms which aroused opposition from some of the heads of
the community. He traveled through Europe in 1839, visiting
Turkey, the Balkans, Vienna, and Prague. In Zemun he met
Judah *Alkalai, from whom he learned of the new concept of
teshuvah as a return to the Land of Israel, and not merely as
“repentance.” Alkalai incorporated his impressions of Bibas in
his book Darkhei No’am. Two Scottish missionaries, A. Bonar
and R.M. M’Cheyne, relate of a visit to the Holy Land in their
book Narrative and Mission of Inquiry to the Jews in 1839 (1878),
that Jews in Romania quoted Bibas as saying: “The Jews must
be instructed in sciences and in arms so that they may wrest
the land of Palestine from the Turks under the conduct of the
Messiah, as the Greeks wrested their country.” It appears that
Bibas conceived the idea of the return to Zion in active, contemporary
terms, on a religious basis. In 1852, after a stay in
London and another ten-year period in the rabbinical post in
Corfu, Bibas went to Ereẓ Israel and settled in Hebron.
Bibliography: I.R. Molho, Ha-Rav Y. Bibas (1957); I. Ben-
Walid, Va-Yomer (1875), 11, nos. 103–5. J.M. Toledano, Ner ha-Maarav
(1911), 60, 89–90, 152–3, 158; J. Ben-Naim, Malkhei Rabbanan (1931),
passim; I.R. Molho, in: Oẓar Yehudei Sefarad, 3 (1960), 112–5; M. Benayahu,
ibid., 95–111; Hirschberg, Afrikah, 1 (1965), 314; EẓD, 1 (1958),
276–80; T. Preschel, in: Sinai, 53 (1963), 174–5.
[David Corcos / Getzel Kressel]
BIBLE. This entry is arranged according to the outline below.
Bibliography for a section is indicated by (†).
THE CANON, TEXT, AND EDITIONS
CANON
General Titles
The Canon
The Significance of the Canon
The Process of Canonization
Contents and Titles of the Books
The Tripartite Canon
The Canonization of the Torah (Pentateuch)
The Canonization of the Prophets
The Canonization of the Ketuvim (Hagiographa)
The Hellenistic Canon
The Number of Books
The Order of the Books
The Languages of Scripture
TEXT
The History of the Biblical Text
The Earliest Period
The Second Period
The Third Period †
PRINTED EDITIONS (HEBREW) †
TRANSLATIONS
ANCIENT VERSIONS
Aramaic: the Targumim
Origin of the Targums
Manner of Usage
Date of Targum
Liturgical Use of the Targum
Targums to the Pentateuch
Targum Onkelos
Palestinian Pentateuch Targums
Codex Neofiti I
Targum Yerushalmi I (Pseudo-Jonathan)
Targum Yerushalmi II (the Fragmentary Targum)
The Targums to the Prophets
Targum Jonathan
Targum Yerushalmi to the Prophets
Targums to the Hagiographa
Job
Psalms
Proverbs
Five Scrolls
Chronicles
R. Joseph and the Authorship of the Hagiographa
Targums †
Greek: The Septuagint †
Old Latin / Vulgate †
Samaritan †
Syriac Aramaic: Peshitta and Other Versions
The Christian-Palestinian Version
The Philoxenian Version
The Syro-Hexapla †
Ethiopic †
Egyptian (Coptic) †
Armenian †
Arabic
Pre-Saadian translations
Saadiah’s Translation
Karaite Translations
Sharḥ
Glossaries †
MODERN VERSIONS
Introduction
Feminist Sensitivities of Translation
Jewish Sensitivities of Translation (New
Testament)
Translating the Name of God
The Nature of Bible Translation
Jewish Languages
Judeo-Persian
Judeo-Tartar
572 ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 3