Gianfranco Miletto – författare

In den Umwälzungen des 15.-16. Jh. stellte sich für das Judentum und die katholische Kirche die Frage nach der Vereinbarkeit von Tradition und neuer Weltanschauung. Während die katholische Kirche die vertrauten Denkformen zur Aufrechterhaltung ihrer Autorität verteidigte, wurde der Kontrast zwischen der alten und der neuen Welt bei einigen Vertretern der jüdischen Kultur zu einer grundlegenden Moralfrage. Beide fanden in dem Symbol des salomonischen Tempels ein ideales Darstellungsmodell ihrer kulturellen und politischen Vorstellungen.Ziel dieser Arbeit ist es, Parallelen aufzuzeigen und das Umfeld zu rekonstruieren, in dem die Shilte ha-gibborim des Abraham ben David Portaleone entstanden sind.

Judah ben Joseph Moscato (c.1533–1590) was one of the most distinguished rabbis, authors, and preachers of the Italian-Jewish Renaissance. The book Sefer Nefuṣot Yehudah belongs to the very centre of his important homiletic and philosophical oeuvre. Composed in Mantua and published in Venice in 1589, the collection of 52 sermons addresses the subject of the Jewish festivals, focussing on philosophy, mysticism, sciences and rites. This and subsequent volumes will provide a critical edition of the original Hebrew text, accompanied by an English translation.

Judah ben Joseph Moscato (c.1533–1590) was one of the most distinguished rabbis, authors, and preachers of the Italian-Jewish Renaissance. The book Sefer Nefuṣot Yehudah belongs to the very centre of his important homiletic and philosophical oeuvre. Composed in Mantua and published in Venice in 1589, the collection of 52 sermons addresses the subject of the Jewish festivals, focussing on philosophy, mysticism, sciences and rites. This and subsequent volumes will provide a critical edition of the original Hebrew text, accompanied by an English translation. "Brill’s new scholarly edition and translation of the sermons (there will eventually be four volumes) is a major contribution to Jewish Renaissance studies. Even for someone who is comfortable with reading traditional Hebrew literature, this translation will be welcome. The editors identify the many references to both Jewish and Classical literature, and give brief but clear explanations when needed. The translation is also clear, and seems to accurately reflect the Hebrew text."Jim Rosenbloom, Judaica Librarian, Brandeis University; past president of AJL