Was there a separate transmission of Tosefta Tohorot?: evidence from Rishonim and from fragments of the Cairo Geniza and “European Geniza”
For the first four orders of the Tosefta we have three full text-witnesses, representing two transmission branches: MS Erfurt, whose readings are often close to quotations of Tosefta in Rishonim of Ashkenaz; and MS Vienna and the editio princeps , whose readings are often close to those of Sepharad....
| Published in: | Hebrew Union College annual |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
HUC
2018
|
| In: |
Hebrew Union College annual
|
| Standardized Subjects / Keyword chains: | B
Cultic purity
/ Talmud
/ Text history
|
| RelBib Classification: | BH Judaism |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 245 | 1 | 0 | |a Was there a separate transmission of Tosefta Tohorot? |b evidence from Rishonim and from fragments of the Cairo Geniza and “European Geniza” |c Binyamin Katzoff |
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| 520 | |a For the first four orders of the Tosefta we have three full text-witnesses, representing two transmission branches: MS Erfurt, whose readings are often close to quotations of Tosefta in Rishonim of Ashkenaz; and MS Vienna and the editio princeps , whose readings are often close to those of Sepharad. MS Erfurt ends in the middle of Tractate Zevaḥim, so for the last two orders we have representatives of only one transmission branch. Saul Lieberman argued that indirect evidence can be found in quotations of Tosefta Tohorot passages in the Rishonim, for a second transmission branch for Tohorot, which, he supposed, must have existed. Important, then, are quotations of Tosefta in the writings of the Rishonim of France and Ashkenaz, which may provide such indirect evidence. The present study addresses the problems in Lieberman's argument by examining these passages in the Rishonim in the light of Tosefta fragments retrieved from the Cairo Geniza and from bookbindings known as the “European Geniza,” almost all fragments not known to Lieberman. The results do not confirm Lieberman's thesis. In fact, there does not appear to be any evidence in any of the Rishonim of a consistent reliance on a textual transmission different from that of MS Vienna and the editio princeps. | ||
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| 773 | 0 | 8 | |i Enthalten in |a Hebrew Union College-Jewish Institute of Religion |t Hebrew Union College annual |d Cincinnati, Ohio : HUC, 1924 |g 88(2017), Seite 29-54 |h Online-Ressource |w (DE-627)39060853X |w (DE-600)2150715-6 |w (DE-576)314224513 |7 nnns |
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| STB | 0 | 0 | |a Histoire du texte,Pureté rituelle |
| STC | 0 | 0 | |a Historia textual,Pureza cultual |
| STD | 0 | 0 | |a Purità cultuale,Storia del testo |
| STE | 0 | 0 | |a 仪式上的洁净,宗教上的洁净,文本历史 |
| STF | 0 | 0 | |a 儀式上的潔淨,宗教上的潔淨,文本歷史 |
| STG | 0 | 0 | |a História textual,Pureza cultual |
| STH | 0 | 0 | |a История текста,Ритуальная чистота |
| STI | 0 | 0 | |a Ιστορία κειμένου,Λατρευτική καθαρότητα,Λατρευτική αγνότητα |
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| SYG | 0 | 0 | |a Kultische Unreinheit,Rituelle Reinheit,Rituelle Unreinheit , Kasseler Talmudfragmente , Textüberlieferung,Überlieferung,Überlieferungsgeschichte,Text |