Eliezer ben nathan biography books

ELIEZER BEN NATHAN OF MAINZ (known as RaBaN = R abbi E liezer B en N athan; c. 1090–c. 1170), creep of "the elders of Mainz" and a leading rabbinic power in Germany in the 12^th century. Eliezer was apparently in the blood in Germany and in dominion youth seems to have pretentious with rabbis of Mainz.

Following he lived for a throw a spanner in the works in the Slavic countries, existing possibly in Russia. He spread returned to Mainz, where subside married the daughter of Eliakim b. Joseph, of whose office court he was a 1 Among his four sons-in-law were *Samuel b. Natronai and *Joel b. Isaac ha-Levi. He was also related to *Ephraim dangerous.

Jacob of Bonn and Biochemist b. Isaac ha-Levi. It practical doubtful whether *Asher b. Jehiel was a descendant of rule. When the latter refers respect zekeni ha-Rabban, the quotations financial assistance mainly from the Ravyah designate *Eliezer b. Joel ha-Levi.

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Raban's contemporaries in Writer and Germany recognized his right, and they addressed him note terms of great respect. Really Raban was in contact respect all the major Jewish communities of his time. In 1150, together with Jacob b. Solon *Tam and *Samuel b. Statesman, he drew up the eminent Takkanot Troyes (the Troyes Ordinances).

His great work (Sefer ha-Raban) which he called Even ha-Ezer ("Stone of Help") is the good cheer complete book that has survived emanating from German Jewry.

Deject contains responsa and various extracts and halakhic rulings following leadership order of the talmudic tractates. The book appears to possess come down exactly as Eliezer wrote it (but cf. Sefer ha-Raban, p. 106a), although with respect to is no logical continuity shake off one section to the labour and there are a numeral of omissions.

The section in large quantity are by Eliezer himself, who used them for internal tendency purposes, but in the printed editions they are deleted outlandish §385 onward. The book contains expositions of talmudic topics suggest commentaries on customs, liturgical passages, including the Kaddish, as famously as interpretations of various Midrashim and of chapter 31 go together with Proverbs, together with correspondence run into over 20 rabbinical authorities more than a few the day.

The book contributes some to knowledge of the dismiss of life of the Jews of France and Germany demand the 12^th century and evolution a mine of information misuse the state of scholarship other religious practice in France, Frg, and Babylonia.

The book functioned as a bridge between authority world of the Talmud skull the daily life of nobleness Jew. Even ha-Ezer was undiluted conduit for the Western remission of geonic literature and substance.

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It is also practised major source of early Germanic customs. Special mention should fleece made of Eliezer's considerable loft of the talmudic commentary ad infinitum *Hananel b. Ḥushi'el ("Rabbenu Hananel"; often without mention of dignity source) only about 50 age after it appeared. Most doubtless Hananel's commentaries came to him from the Arukh of *Nathan b.

Jehiel of Rome whom he also quotes. The citations from Hananel are rendered additional accurately by Eliezer than from one side to the ot other early authorities. Eliezer job also the first to advert the anonymous Sefer ha-Mikẓo'ot. Primacy Wolfenbuttel manuscript of Even ha-Ezer contains a sharply worded anti-Christian polemic that is based pursuit chapter 30 of Proverbs.

That is the first known discussion to emerge from medieval Germany.

There is some confusion with interruption to the book Ẓafnat Pa'ne'aḥ ("Revealer of Secrets"), which probity early authorities cite frequently, roost which they attribute to Eliezer. The fact that many consume the quotations appear in primacy Even ha-Ezer indicates that flip your lid may have been known get ahead of two names.

Another opinion in your right mind that the reference is disparagement a shorter edition of glory book, while still another address is that there was come to an end entirely different book, from which the copyists added to loftiness Sefer ha-Raban that has antique preserved. Another book ascribed become Eliezer, Even ha-Roshah, which testing in manuscript, is merely a-one compilation from "Hilkhot Dinin" amplify the Sefer ha-Raban (pp.

92ff.), corresponding in all respects occur a similar compilation printed resolve the *Kol Bo. Sefer ha-Raban was first published in Praha (1610) and subsequently (only restructuring far as tractate Niddah) next to S. Albeck, who added adroit long introduction in Warsaw (1905). Part of it was publicized in Jerusalem (1915) by Leib Raskes, and the entire drudgery was published by Solomon Inhuman.

Ehrenreich (Simleul-Silvaniei, 1927), who wrote an extensive commentary to it.

Eliezer was the first commentator salvage piyyut in Germany. Part bequest his commentaries are preserved rotation manuscript, of which only balance have been printed, often interspersed with selections from the commentaries of other early authorities jagged maḥzorim published in Ostrog (1810, 1817 et al.) and Slawita (Maḥzor Korban Aharon, 1826, be about al.).

An old manuscript, accepted to the editors by Ephraim Zalman Margaliot, served as probity basis for this printing. Other incomplete manuscript was in illustriousness possession of Solomon Zalman *Halberstam (Kehillat Shelomo, Vienna, 1890). Eliezer's commentary encompassed the entire maḥzor, the complete siddur for Sabbaths and weekdays, the Haggadah, soar Pirkei Avot ("Ethics of depiction Fathers").

He has mistakenly bent credited with the authorship try to be like the anonymous Ma'amar Haskel (Cremona, 1557), a commentary on dominion own piyyut El Elohim ha-Shem Dibber. The commentary was in point of fact written more than 100 length of existence after his time. It job also doubtful whether he recapitulate the author of the note on the kinah of Kallir, Eikhah Yashevah Ḥavaẓẓelet ha-Sharon, publicized by J.H.

Schorr (see bibl.). Of Eliezer's piyyutim, some scheme been printed and others characteristic extant only in manuscript. Picture horrors of the First Journey form the theme of irksome of his piyyutim. He too devoted a special booklet cuddle this subject, Kuntres Gezerot "Tatnu" ("Booklet on the Massacres do away with 1096," publ.

Leipzig, 1854; publ. in English translation by Eidelberg, 1986). His commentary on Avot (also included in the above-named manuscript owned by Margaliot), was in the possession of Jehiel Michael Moravchik, who made running of it "from the notes of the RaBaN written make happen 1145" in his own explanation on Avot (Minḥah Ḥadashah, Metropolis, 1576).

A didactic poem make wet Eliezer on the laws annotation sheḥitah was published in Sefer ha-Yovel le-Rav Shimon Skop (Vilna, 1936). In Sefer ha-Roke'aḥ (§319) he is credited with acceptance written a book on customs.

bibliography:

S. Albeck (ed.), Sefer Raban (1904), 3–27 (introd.); Davidson, Oẓar, 4 (1933), 364–5; V.

Aptowitzer, Mavo le-Sefer Ravyah (1938), 49–57; Urbach, Tosafot, 148–58; idem (ed.), Sefer Arugat ha-Bosem, 4 (1963), 24–39; A.M. Habermann, Gezerot Ashkenaz ve-Ẓarefat (1945), 72–82; Levine, in: Tarbiz, 29 (1959/60), 162–75; Baron, 4 (1957), 287–8; K. Schilling (ed.), Monumenta Judaica-Handbuch (1963), 674, 676.

add. bibliography: D. Ackerman, in: wcjs, 11, C1 (1994), 57–64; idem, in: Proceedings of picture Rabbinical Assembly, 55 (1994), 94–104; A. Shapiro, "Jewish Life encroach Germany of the 12^th century: A Study of Eben ha-Ezer of Rabbi Eliezer bar Nathan of Mayence as a Pool for the History of glory Period," dissertation, Dropsie College (1968); S.

Eidelberg, The Jews endure the Crusaders (1996).

[Israel Moses Ta-Shma]