Masahiro Shida | The University of Tokyo (original) (raw)

Papers by Masahiro Shida

Research paper thumbnail of Letter to Apostate: Jacob ben Elijah and Profayt Duran (Handout at the Xth Congress of the EAJS)

Contents: 1. Creating images of apostates as actual threats for both Judaism and Christianity 2. ... more Contents:
1. Creating images of apostates as actual threats for both Judaism and Christianity
2. The Letter of Rabbi Jacob from Venice
3. Profayt Duran, "Al Tehi Ka-Avotekha"
4. Conclusion

Research paper thumbnail of 棄教者への書簡－ヤコブ・ベン・エリヤフとプロファイト・ドゥラン－ Letters to Apostates -Jacob ben Elijah and Profayt Duran- (in Japanese with English Summary) 2013－15年度科学研究補助金報告書（課題番号25244016、研究代表者：勝又直也）『ユダヤ文献原典研究I』、2014年、51－72頁

Conference Presentations by Masahiro Shida

Research paper thumbnail of (Presentation) Critical Reviews on Jewish Traditions in the Medieval Jewish Polemical Literature, A Study of Hayyim ibn Musa's Shield and Spear (2023 EAJS)

Hayyim ibn Musa, c.1380-1460 Ibn Musa's 12 premises (haqdamot) for the disputation in Shield and ... more Hayyim ibn Musa, c.1380-1460 Ibn Musa's 12 premises (haqdamot) for the disputation in Shield and Spear 1. To dispute on the meaning of a Biblical verse only according to its literal interpretation (peshat). 2. Not to accept Targum unless its interpretation is according to our reason (sekhel). 3. Not to accept Talmudic aggadot and Sefer Yosippon if their explanations are not based on any proofs. 4. Not to accept Vulgate and LXX because there are many changes from the Hebrew scripture in them. 5. Not to use equivocal terms in the Bible for disputation. 6. Not to accept the Gospels, Acts of the Apostles, and Christian Hagiography (Flos Sanctorum) because Jews and Muslims (ha-Yishma'elim) would not admit them. 7. The Law of Moses is perfect. 8. Not to believe all the traditions in Midrash and Aggadah if they are not based on the reason. 9. To accept exclusively the literal meaning (peshat) of the biblical verse. It is not necessary to accept any interpretations based on logic (hokhmat ha-higayon) or Aristotelian philosophy. 10. The word "le-'olam" means an finite time, time in which divine will operates, or infinite time. 11. Rejection of the literal meaning of Midrash and Aggadah which Nicholas brings does not mean rejection of all the teachings of Jewish sages. 12. Not to accept Vulgate and LXX for the discussion on the Personas in Divinity Ibn Musa's critical attitude on Jewish tradition (in my previous studies)-Reconsideration on several biblical terms according to their literal meanings. Cf. Does "'almah" (Isa. 7:14) mean a virgin or a young woman?-Criticism on Nicholas's interpretation on a messianic tradition in the Talmud. Cf. 6000 years of the world: desolation for 2000 years, Torah age for 2000, and messianic age for 2000 (BT Sanhedrin 97a; BT Avodah Zarah 9a). If so, when do the messianic age begin?-Sever opposition to referring to Jewish popular tales on Jesus (Toledot Yeshu) as a proof for a messianic tradition in Judaism Current Research Question: Ibn Musa on Targum In Shield and Spear he often refers to Targum Onkelos and Targum Jonathan. How does ibn Musa evaluate Targum? Does he consider Targum as a reliable tool for the disputation with Nicholas?

Research paper thumbnail of (Presentation) Hayyim ibn Musa's Shield and Spear: A Late Medieval Intellectual Polemic and Its Context

Because foolish people who do not know the way of dispute could be seduced by the words of Christ... more Because foolish people who do not know the way of dispute could be seduced by the words of Christians (ha-Notzrim), especially by the books of apostates of our religion (ha-memirim datenu), (…….) I said to write responses against them in a writing of truth. (pp. 1-3) Citation 2: Discussion on the verse Jer. 23:5-6 See, a time is coming-declares the LORD-when I will raise up a true branch (tzemah tzadiq) of David's line. (……) In his days Judah shall be delivered and Israel shall dwell secure. And this is the name by which he shall be called: "The Lord is our Vindicator (YHWH tzidqenu)." Nicholas questioned: Jeremiah-peace upon him-said "I will raise up a branch for David" (Jer. 23:5) because this was said on our Messiah who would come. [Our response]: Whence do we know that Jesus the Nazareth is from David's offspring? [It is not so] because even in his Gospels the relation is not brought but for Joseph, husband of Mary. Jews do not believe his testimony [as Jesus because] there are many changings between Matthews (1:1-16) and Luke (3:23-38) upon it in terms of names and numbers of people. (p. 27) Nicholas said: Maimonides wrote in part 1 of the Guide (1:61) that all the names [of God] are mentioned according to the actions and only exception is the name of four letters (Tetragrammaton) and brought derivations from God. And he (Nicholas) said: As for the verse saying, "The Lord is our Vindicator (YHWH tzidqenu)" (Jer. 23:6), it is no appropriate than to say that it is upon Jesus. [I respond]: I do not understand confusion in his words because in his commentary of 24 books (the Bible) Nicholas calls him once man, once God, once prophet, once Messiah, and here he calls him God. He relies upon "distorted copying" (ha'ataqah meshubeshet, i.e. Jerome's Vulgate) which is not true. (…….) This epithet which God calls is for Israel or Judah who is called "The Lord is our Vindicator." (pp. 29-31

Research paper thumbnail of (Presentation handout) Hayyim ibn Musa's Shield and Spear, WCJS 2022

Because foolish people who do not know the way of dispute could be seduced by the words of Christ... more Because foolish people who do not know the way of dispute could be seduced by the words of Christians (ha-Notzrim), especially by the books of apostates of our religion (ha-memirim datenu), (…….) I said to write responses against them in a writing of truth. (pp. 1-3) Citation 2: Discussion on the verse Jer. 23:5-6 See, a time is coming-declares the LORD-when I will raise up a true branch (tzemah tzadiq) of David's line. (……) In his days Judah shall be delivered and Israel shall dwell secure. And this is the name by which he shall be called: "The Lord is our Vindicator (YHWH tzidqenu)." Nicholas questioned: Jeremiah-peace upon him-said "I will raise up a branch for David" (Jer. 23:5) because this was said on our Messiah who would come. [Our response]: Whence do we know that Jesus the Nazareth is from David's offspring? [It is not so] because even in his Gospels the relation is not brought but for Joseph, husband of Mary. Jews do not believe his testimony [as Jesus because] there are many changings between Matthews (1:1-16) and Luke (3:23-38) upon it in terms of names and numbers of people. (p. 27) Nicholas said: Maimonides wrote in part 1 of the Guide (1:61) that all the names [of God] are mentioned according to the actions and only exception is the name of four letters (Tetragrammaton) and brought derivations from God. And he (Nicholas) said: As for the verse saying, "The Lord is our Vindicator (YHWH tzidqenu)" (Jer. 23:6), it is no appropriate than to say that it is upon Jesus. [I respond]: I do not understand confusion in his words because in his commentary of 24 books (the Bible) Nicholas calls him once man, once God, once prophet, once Messiah, and here he calls him God. He relies upon "distorted copying" (ha'ataqah meshubeshet, i.e. Jerome's Vulgate) which is not true. (…….) This epithet which God calls is for Israel or Judah who is called "The Lord is our Vindicator." (pp. 29-31

Research paper thumbnail of (Presentation Paper) Beyond the Age of the Torah: Nahmanides (1194-1270) and Two Polemical Contexts

Thesis Chapters by Masahiro Shida

Research paper thumbnail of (English Summary of Doctoral Dissertation) A Study of Biblical Exegesis of Moses Nahmanides: The Origin of Wisdom and Its Beyond

Research paper thumbnail of Letter to Apostate: Jacob ben Elijah and Profayt Duran (Handout at the Xth Congress of the EAJS)

Contents: 1. Creating images of apostates as actual threats for both Judaism and Christianity 2. ... more Contents:
1. Creating images of apostates as actual threats for both Judaism and Christianity
2. The Letter of Rabbi Jacob from Venice
3. Profayt Duran, "Al Tehi Ka-Avotekha"
4. Conclusion

Research paper thumbnail of 棄教者への書簡－ヤコブ・ベン・エリヤフとプロファイト・ドゥラン－ Letters to Apostates -Jacob ben Elijah and Profayt Duran- (in Japanese with English Summary) 2013－15年度科学研究補助金報告書（課題番号25244016、研究代表者：勝又直也）『ユダヤ文献原典研究I』、2014年、51－72頁

Research paper thumbnail of (Presentation) Critical Reviews on Jewish Traditions in the Medieval Jewish Polemical Literature, A Study of Hayyim ibn Musa's Shield and Spear (2023 EAJS)

Hayyim ibn Musa, c.1380-1460 Ibn Musa's 12 premises (haqdamot) for the disputation in Shield and ... more Hayyim ibn Musa, c.1380-1460 Ibn Musa's 12 premises (haqdamot) for the disputation in Shield and Spear 1. To dispute on the meaning of a Biblical verse only according to its literal interpretation (peshat). 2. Not to accept Targum unless its interpretation is according to our reason (sekhel). 3. Not to accept Talmudic aggadot and Sefer Yosippon if their explanations are not based on any proofs. 4. Not to accept Vulgate and LXX because there are many changes from the Hebrew scripture in them. 5. Not to use equivocal terms in the Bible for disputation. 6. Not to accept the Gospels, Acts of the Apostles, and Christian Hagiography (Flos Sanctorum) because Jews and Muslims (ha-Yishma'elim) would not admit them. 7. The Law of Moses is perfect. 8. Not to believe all the traditions in Midrash and Aggadah if they are not based on the reason. 9. To accept exclusively the literal meaning (peshat) of the biblical verse. It is not necessary to accept any interpretations based on logic (hokhmat ha-higayon) or Aristotelian philosophy. 10. The word "le-'olam" means an finite time, time in which divine will operates, or infinite time. 11. Rejection of the literal meaning of Midrash and Aggadah which Nicholas brings does not mean rejection of all the teachings of Jewish sages. 12. Not to accept Vulgate and LXX for the discussion on the Personas in Divinity Ibn Musa's critical attitude on Jewish tradition (in my previous studies)-Reconsideration on several biblical terms according to their literal meanings. Cf. Does "'almah" (Isa. 7:14) mean a virgin or a young woman?-Criticism on Nicholas's interpretation on a messianic tradition in the Talmud. Cf. 6000 years of the world: desolation for 2000 years, Torah age for 2000, and messianic age for 2000 (BT Sanhedrin 97a; BT Avodah Zarah 9a). If so, when do the messianic age begin?-Sever opposition to referring to Jewish popular tales on Jesus (Toledot Yeshu) as a proof for a messianic tradition in Judaism Current Research Question: Ibn Musa on Targum In Shield and Spear he often refers to Targum Onkelos and Targum Jonathan. How does ibn Musa evaluate Targum? Does he consider Targum as a reliable tool for the disputation with Nicholas?

Research paper thumbnail of (Presentation) Hayyim ibn Musa's Shield and Spear: A Late Medieval Intellectual Polemic and Its Context

Because foolish people who do not know the way of dispute could be seduced by the words of Christ... more Because foolish people who do not know the way of dispute could be seduced by the words of Christians (ha-Notzrim), especially by the books of apostates of our religion (ha-memirim datenu), (…….) I said to write responses against them in a writing of truth. (pp. 1-3) Citation 2: Discussion on the verse Jer. 23:5-6 See, a time is coming-declares the LORD-when I will raise up a true branch (tzemah tzadiq) of David's line. (……) In his days Judah shall be delivered and Israel shall dwell secure. And this is the name by which he shall be called: "The Lord is our Vindicator (YHWH tzidqenu)." Nicholas questioned: Jeremiah-peace upon him-said "I will raise up a branch for David" (Jer. 23:5) because this was said on our Messiah who would come. [Our response]: Whence do we know that Jesus the Nazareth is from David's offspring? [It is not so] because even in his Gospels the relation is not brought but for Joseph, husband of Mary. Jews do not believe his testimony [as Jesus because] there are many changings between Matthews (1:1-16) and Luke (3:23-38) upon it in terms of names and numbers of people. (p. 27) Nicholas said: Maimonides wrote in part 1 of the Guide (1:61) that all the names [of God] are mentioned according to the actions and only exception is the name of four letters (Tetragrammaton) and brought derivations from God. And he (Nicholas) said: As for the verse saying, "The Lord is our Vindicator (YHWH tzidqenu)" (Jer. 23:6), it is no appropriate than to say that it is upon Jesus. [I respond]: I do not understand confusion in his words because in his commentary of 24 books (the Bible) Nicholas calls him once man, once God, once prophet, once Messiah, and here he calls him God. He relies upon "distorted copying" (ha'ataqah meshubeshet, i.e. Jerome's Vulgate) which is not true. (…….) This epithet which God calls is for Israel or Judah who is called "The Lord is our Vindicator." (pp. 29-31

Research paper thumbnail of (Presentation handout) Hayyim ibn Musa's Shield and Spear, WCJS 2022

Because foolish people who do not know the way of dispute could be seduced by the words of Christ... more Because foolish people who do not know the way of dispute could be seduced by the words of Christians (ha-Notzrim), especially by the books of apostates of our religion (ha-memirim datenu), (…….) I said to write responses against them in a writing of truth. (pp. 1-3) Citation 2: Discussion on the verse Jer. 23:5-6 See, a time is coming-declares the LORD-when I will raise up a true branch (tzemah tzadiq) of David's line. (……) In his days Judah shall be delivered and Israel shall dwell secure. And this is the name by which he shall be called: "The Lord is our Vindicator (YHWH tzidqenu)." Nicholas questioned: Jeremiah-peace upon him-said "I will raise up a branch for David" (Jer. 23:5) because this was said on our Messiah who would come. [Our response]: Whence do we know that Jesus the Nazareth is from David's offspring? [It is not so] because even in his Gospels the relation is not brought but for Joseph, husband of Mary. Jews do not believe his testimony [as Jesus because] there are many changings between Matthews (1:1-16) and Luke (3:23-38) upon it in terms of names and numbers of people. (p. 27) Nicholas said: Maimonides wrote in part 1 of the Guide (1:61) that all the names [of God] are mentioned according to the actions and only exception is the name of four letters (Tetragrammaton) and brought derivations from God. And he (Nicholas) said: As for the verse saying, "The Lord is our Vindicator (YHWH tzidqenu)" (Jer. 23:6), it is no appropriate than to say that it is upon Jesus. [I respond]: I do not understand confusion in his words because in his commentary of 24 books (the Bible) Nicholas calls him once man, once God, once prophet, once Messiah, and here he calls him God. He relies upon "distorted copying" (ha'ataqah meshubeshet, i.e. Jerome's Vulgate) which is not true. (…….) This epithet which God calls is for Israel or Judah who is called "The Lord is our Vindicator." (pp. 29-31

Research paper thumbnail of (Presentation Paper) Beyond the Age of the Torah: Nahmanides (1194-1270) and Two Polemical Contexts