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2 ENGLISH ABSTRACTS ix THE SCIENTIFIC REVOLUTION AND THE ENCODING OF SOURCES OF KNOWLEDGE: MEDICINE, HALAKHAH, AND ALCHEMY IN HAMBURG-ALTONA, 1736 Maoz Kahana Jewish law has many long-standing ways of relating to different types of scientific inquiry. Yet what is the fate of this relationship when one of the systems medicine, in this case undergoes a profound transformation in self-understanding? How would the other respond, and how might this influence halakhah s self-perception? How would this transformation impact the power dynamic between rabbi and physician? In this initial study of the specific interaction between scientific inquiry and Jewish law, I describe three basic halakhic responses to the medical branch of the scientific revolution in early modern Europe. Analyzing these different approaches within the context of a stormy debate regarding a halakhic question among three great rabbis: R. Yehezkel Katzenelbogen ( ), rabbi of the cities of Hamburg and Altona at the beginning of the eighteenth century, R. Shimshon the Pious (d. 1737), head of a local kloyz, and R. Jaʿaqov Emden ( ), a formidable scholar and resident of the city. This analysis provides insight into different approaches to the relationship between scientific knowledge, notions of progress and the conception of law, and the correlations between social positions and halakhic jurisprudence. Along the way, the study questions the way the terms conservative and innovative might be used in the historical study of Jewish law.

3 viii ENGLISH ABSTRACTS A SECOND GENIZA FRAGMENT OF THE BEGINNING OF JOSEPH IBN SHIMEON S NEʾUM TOVIYAHU BEN ZIDQIYAHU Matti Huss The article presents a second Geniza fragment of the beginning of Joseph Ibn Shimeon s Neʾum Toviyahu ben Zidqiyahu. The manuscript, kept in the Mosseri Collection VII 89.3, was recently identified by Dr. Miriam Fraenkel and Mr. Oded Zinger. The newly discovered fragment contains the ten lines copied in Ms. Cambridge, the University Library, T S AS which I recently published (Matti Huss, The Beginning of Joseph Ibn Shimeon s Neʾum Toviyahu ben Zidqiyahu, Tarbiz, LXXX [2012], pp ) and two additional lines copied in Ms. London, British Library Or The newly discovered manuscript confirms the conclusions presented in my former article: the London manuscript is a direct continuation of the Cambridge manuscript, and the two were copied by the same hand; according to the two manuscripts and contrary to Joseph Yahalom s hypothesis, Neʾum Toviyahu was not prefaced by a prologue, and the beginning of the Maqama was not narrated to Toviahu by the protagonist. Rather the events were presented to the readers in the voice of Toviahu, who witnessed them personally. REGULATION, LAW AND EVERYTHING IN BETWEEN: THE LAWS OF GITTIN AS A REFLECTION OF SOCIETY Avraham (Rami) Reiner Rabbenu Tam ( ) dealt frequently with the laws of Jewish writs of divorce (gittin) and matters pertaining to them. Particularly significant was his decree that forbids questioning the validity of a get after it was given. The style and wording of this decree are exceptionally harsh. Alongside this decree we possess a responsum by Rabbenu Tam in which he overturned the Halakhic practice of his day which allowed the coercion of a husband to divorce his wife if she claimed that he was intolerable to her. The present article suggests that this revolutionary Halakhic ruling and the decree were both written to combat a social phenomenon among the communities of northern France, where the Halakhah and the rabbinic judicial system were abused and gittin granted in the past were discredited in order to affect the social standing of certain individuals and families.

4 ENGLISH ABSTRACTS vii THE MASORAH AS AN ERROR CORRECTING CODE Yosef Ofer and Alexander Lubotzky Error Correcting Code (=ECC) is a mathematical technique for reliable transmission of information over a noisy communications channel which is liable to introduce errors. The theory of error correcting codes is a subfield of information theory. Employing sophisticated and efficient methods, it ensures a high probability that the messages will be read correctly even if some errors occur during transmission. The Masorah seems to carry out exactly the same function in relation to the biblical text: it appends additional data to the original text, in different forms (Masorah Magna and Masorah Parva), facilitating transmission of the original text from generation to generation along with a mechanism for correcting errors that occur in the process of copying manuscripts. In this article we consider the Masorah from the point of view of modern information theory, trying to get some insights into its successes and failures by considering it as an ECC. There are clear differences between the two: while ECC usually applies to channels in which the errors occur randomly and content-blind, scribal errors are contentdependent, and the Masorah particularly focuses on protection against errors of this sort. Our study offers insights into the mechanism of the Masorah, highlighting its advantages and disadvantages. A comparison is presented between a protective mechanism which achieved great success Maimonides codification of the tradition concerning open and closed portions in the Pentateuch and less successful mechanisms, such as the ancient traditions about the total number of verses in the Bible and Maimonides codification of the graphic form in which two songs of the Pentateuch appear. The article also discusses structural aspects of the Masorah which aided the mass dissemination of the biblical text set down by the Masoretes, overcoming the problem of scribal errors, and prevailing over other textual traditions which competed with the Masoretic text. AMEN, IN OUR DAY : THE DEVELOPMENT OF A NEW PARAGRAPH WITHIN THE GRACE AFTER MEALS Uri Ehrlich and Avi Shmidman In reciting the Grace after Meals one answers Amen at the conclusion of the Benediction for Jerusalem, in both private and public settings. This custom was practiced as early as the Talmudic era, in both Eretz-Israel and Babylonia. In the Cairo-Genizah fragments we find that various appendages some as long as a full paragraph were attached after this Amen, between the Benediction for Jerusalem and the Benediction of ha-tov veha-metiv. This unusual development reflects, on the one hand, intense longing on the part of the Jewish communities for the redemption of Jerusalem, while at the same time it shows that the Benediction of Jerusalem was to some extent perceived as the end of the Grace after Meals, after which additional requests could be added. While rabbinic authorities objected to the expansion of the Benediction, the custom of adding prayers after the Benediction of Jerusalem persisted in many Jewish prayer rites.

5 vi ENGLISH ABSTRACTS METATRON, GOD, AND THE TWO POWERS : THE DYNAMICS OF TRADITION, EXEGESIS, AND POLEMIC Menahem Kister This article discusses two stories in the Babylonian Talmud, which are of great importance for understanding the religious world of the Sages and the polemic against the view that the Sages call shte rashuyot, Two Powers. 1. The first story, in BT Hagigah 15a, is about Elisha Ben Abuya, who saw the angel Metatron sitting in heaven and concluded: there are two powers (i.e., two gods, or godly figures). According to the story, Metatron was allowed to sit in order to write down the merits of Israel. According to a parallel source, the Hekhalot work known as 3 Enoch, Elisha saw Metatron on his royal throne in heaven. According to both passages, upon seeing Metatron seated, Elisha was led to the mistaken conclusion that there are two powers. This article shows that this tradition, with its two attestations (in the Talmud and in 3 Enoch), combines two basic assumptions, each of which is known from ancient times: (1) figures who are worthy of it angels and human beings are permitted to sit on high. Among these figures is Metatron the Great Prince (according to 3 Enoch) or the Heavenly Scribe (according to the Talmud); the two descriptions of this figure, the Great Prince and the Heavenly Scribe reflect a duality about Enoch in the traditions from Second Temple times. (2) According to an opposing basic assumption, only God Himself sits on high. This discussion is connected to the thrones in Daniel 7:9. According to the interpretations of several Church Fathers, the plurality of thrones proves that there is another divine figure, equal to God the Father, because in Daniel it is said explicitly that the angels stand; the two thrones for sitting must therefore be for the two persons of God, the Father and the Son. This argument, known from the Church Fathers, is precisely the reason for Elisha s error according to the story under discussion. These two opposite basic assumptions do not in themselves derive from theological conceptions; theological importance, however, is attached to them in Christian and Jewish sources. This accounts for the tradition of Elisha s heresy. This part of the article also contains a discussion of the controversy over the interpretation of Daniel 7:9 in Talmudic literature. There is also an analysis of a fragment of Hekhalot literature. The article shows that the key to understanding the story is first of all scrutinizing the underlying tradition and its metamorphoses. 2. The second story, in BT Sanhedrin 38b, describes a dispute between Rav Idi and a heretic. A scrutiny of the traditions underlying this story is helpful in this case as well. An analysis of Rav Idi s argument clarifies the use it makes of exegetical traditions (some of them ancient), adapting them to the needs of polemic against the assumption of a plurality within the Divinity. It appears that this polemic was directed against arguments similar to the Christian arguments of Justin Martyr in his Dialogue with Trypho. In this context the article also discusses a parallel passage from Shiʿur Qomah and two Genizah fragments from the Hekhalot literature. On the one hand, the similarity between Justin s perceptions and arguments to those attributed by the rabbis to the heresy of Two Powers is evident; on the other hand, there is a striking affinity of the arguments in the Hekhalot fragment to those of Rav Idi, all of them making the point that even the highest heavenly power is not part of the Divinity.

6 ENGLISH ABSTRACTS DECREE OF KING (GEZERAT MELEKH) AND DECREE OF SCRIPTURE (GEZERAT HA-KATUV) IN TALMUDIC LITERATURE Yair Lorberbaum Gezerat Melekh ( decree of king ) and Gezerat ha-katuv ( decree of scripture ) are key terms in the halakhic tradition. This is so because of the theological and meta-halakhic significance associated with them. Gezerat Melekh/ha-Katuv constitutes a kind of crux, where basic philosophical and jurisprudential concepts and issues meet. Hence, examination of its meaning and purpose may well reveal patterns of theological thinking and legalphilosophy underlying the halakhah. The central goal of the present article is to analyze the meaning and manner of functioning of the terms Gezerat Melekh and Gezerat ha-katuv in Talmudic literature. Underlying the interpretation is a distinction between two basic senses of Gezerat Melekh/ha-Katuv: the theological sense and the jurisprudential-halakhic sense. In its theological sense, Gezerat Melekh/ha-Katuv indicates a mitzvah or halakhah for which there is no rationale or whose rationale is unknown. The jurisprudential-halakhic meaning of the term is rooted in the basic lexical or philological meaning of the term, i.e., the commanding and coercive power of God the lawgiver (Melekh) or Scripture (ha-katuv). Typically, in the jurisprudential sense, Gezerat Melekh/ha-Katuv does have a reason. The characterization of a given commandment (or halakhah) as Gezerat Melekh/ha-Katuv in this sense is concerned with stating that the mitzvah is imperative; it is rooted in His authority and power to impose obligations and prohibitions. A secondary jurisprudential sense of Gezerat Melekh/ha-Katuv, which is derived from some aspects of political-jurisprudential authority and its manner of operation, is a version of legal formalism involving the demand for a mechanical -literal reading of the language of Scripture, as against interpretation based upon the rationale of the commandment or halakhah and its purpose and/or context. In the article I analyze most of the appearances of Gezerat Melekh/ha-Katuv in Talmudic literature and show that almost all of them hold this secondary jurisprudential sense.

7 TABLE OF CONTENTS Yair Lorberboim Menahem Kister Yosef Ofer and Alexander Lubotzky Uri Ehrlich and Avi Shmidma Matti Huss Avraham (Rami) Reiner Maoz Kahana Decree of King (Gezerat Melekh) and Decree of Scripture (Gezerat ha-katuv) in Talmudic Literature 5 Metatron, God, and the Two Powers : The Dynamics of Tradition, Exegesis, and Polemic 43 The Masorah as an Error Correcting Code 89 Amen, in our Day : The Development of a New Paragraph within the Grace after Meals 115 A Second Geniza Fragment of the Beginning of Joseph Ibn Shimeon's Neʾum Toviyahu ben Zidqiyahu 135 Regulation, Law and Everything in Between: the Laws of Gittin as a Reflection of Society 139 The Scientific Revolution and the Encoding of Sources of Knowledge: Medicine, Halakhah, and Alchemy in Hamburg-Altona, Books Received 213 English Abstracts v

8 גÊר ÂגÊר ÍÏÓ ה Îב בÙÒר ה ÂÓÏדÈ Óא ÂÏרברבÌÈ ÈאÈר גÊר ÂגÊר ÍÏÓ ה Îב הÌ ÈÁנÂÓ Á ÙÓ בÂÒÓר ההÈ ÎÏ Ïא בגÏÏ Ì ÂÁÈÎ בÙÒר ההÎÏה אÏא ב Ï הÂÈÂÚÓ Ó ה אÂÏÂגÂÈ ÂההÂÈ ÎÏ נ ר בהÌ. הËÓבÂÚ גÊר ÂגÊר ÍÏÓ ה Îב הÌ Óˆ נÙג  ב ÂÈגÂÒ ÂÒÈד ËÓÂא הÂÈ ÎÏ. ÂÈÙÂÒÂÏÈÙ ÔÂÈÚ בÂÓבנÌ ÌהÈדÂÚÈÈב ÓבנÈ Û ÁÏ ÈÂ Ú ÁÓ בה ÌÂÁ Ó ה אÂÏÂגÈה  Âר הËÙ Ó הÓÂÚדÌÈ בÂÒÈד ההÎÏה. בÙÒר ה Îב ÂגÊר ÍÏÓ גÊר הËÓבÂÚ Ï Ìד ٠אÔÙ Âא ÂÓבנÌ א Ïברר Êה ÓאÓר ËÓר ה ÂÓÏדÈ. ÎרגÏÈ בËÓבÂÚ,ÌÈÈדÂÓÏ ÔÂ Ï אÙ ר ÂÓÏÏד א הÂÓבÔ ÂÚבËÓ Ï אÏה ר ÍÂ Ó הה ר. ÍÎ Ì Ï נדר Óד ד ÔÂÈÚ ב ÓרÂ,ÌÈÈדÂÓÏ בÈÚ ר בÓדר È הÎÏה Âב ÂÓÏד הÈרÈÓÏ Â ÂהבבÈÏ. בÂÒÈד הÙר נ הÚˆÂÓ בÓאÓר ÓÂÚד הבÁנה בÔÈ נÈ ÂÓבנÌÈ Ï גÊר ÂגÊר ÍÏÓ ה Îב: הÂÓבÔ ה אÂÏÂגÈ ÔבÂÓה הÂÈרÙÒÈרÂדנÈË ההÈ ÎÏ. ÈÙÏ הÂÓבÔ ה אÂÏÂגÈ ÈȈÓנ גÊר ÍÏÓ א גÊר ה Îב ˆÓה א הÎÏה אÔÈ Ïה ÌÚË א ÓÚËה אÈנÂ.ÚÂדÈ הÂÓבÔ הÊה ÂÎÓנה אÂÏÂגÈ ÈנÙÓ ÂדÂÒÈ בה Ùה ˆÓה א הÎÏה הÈא גÊר ÍÏÓ א גÊר ה Îב  Óרה ברˆ Ô האÏ, הÁ Óרר ȈÂÏÈאÓ ה בÂנה, א ב ÓÎÁ הÈÓËרה, הנÒ ר ÈנÈÚÓ ב ר.Ìד הÂÓבÔ הÂÈרÙÒÈרÂדנÈË ההÈ ÎÏ Ï גÊר ÍÏÓ א גÊר ה Îב נıÂÚ בÂÚÓ Ó ה ÏנÈ הבÈÒÈÒ ÂÚבËÓ Ï אÏה, ÚנÈÈנה הÁÂÎ הˆÓה הÂÈרÙÒÈרÂדנÈË בÂÓבÔ ה Îב גÊר א ÍÏÓ ÏגÊר ÓנÚÈה אÔÈ ה Îב. Ï א הÍÏÓ Ï ÂהÙÂÎה ÌÈנÈÈˆÓ הÂÈרÙÒÈרÂדנÈË בÂÓבÔ ה Îב ÂגÊר ÍÏÓ גÊר הËÓבÂÚ.ÌÚË Ïה È ÏÏÎ ÂדרÍ,ÌÚË ÈהÈה ÂבÂÁ ÏÈËהÏ ה Âרה ÂÎÓÒ א ÌÈÓÏגÓ הÌ ÂÓ נה; ÈÂÂÈˆÓ א ÓהÏÓ ˆה Ï ÓÏ ÏהבדÏÈ גÂÓר, ÈÂÂȈ.ÌÈרÂÒÈאÂ Ï ÓÈÂÒÓ גרÒה הÂא ÌהÓ אÁד Ó נה. ÂÓבנÈ הÂÈרÙÒÈרÂדנÈË ההÈ ÎÏ בÂÓבÔ ה Îב ÏגÊר הÂÓבÔ ÈÙÏ.rulism הÂÓדרנÈ הËÙ Ó Âר בÙÒר ÂÎÓנה ÓÏה רÂב ÂהÂא,ÈËÙ Ó ÌÊÈÏÓרÂÙ הÊה גÊר ÍÏÓ א גÊר ה Îב הÈא הÂראה Ï רÈאה ד נÈ ÔÂ Ï Ï ה ÎבÌÈ. ÈÙÏ הÂÓבÔ הÓ נÈ הÊה הÂÓנÁ גÊרה ÂהÂא,Í Á ÏÏÎ ÔÈÈˆÓ הÂראה ÏÈÁהÏ א הÏÏÎ הÊה באÂרÁ,ÈנÎÓ ÓÂÚÏ ה ÏÁ ÂÓÚË ÈÙÏ הדÔÈÈ Ï הדÚ ÏÂ È הÙÙÎ ה אר בÔÈ ÚנÈÈנה ÔÎ, ÂÎÓÒ ÁÂÎ Ï בÈÂËÈ הÈא ÂÊ הÂראה Âה רÂ. א הÓ ˆוּÂה Âנ ÏÏ הÈב ה Ï הÂÁ. Ïא ÂÓÎ הÂÓבÔ הÂÈרÙÒÈרÂדנÈË הבÈÒÈÒ Ï גÊר ה Îב, ÏÁ ÏÎ ÏÚ הÂÂˆÓ א ڈÓÏר ÏÚ רÂבÔ, א ÂÓבנÈ הÓ נה,ÂÏ דÂגÓ ÂÓבנÂ,rulism Î אÙ ר ÁÈÈÏד בÙÒר ה Îב ÂגÊר ÍÏÓ גÊר Ï ההÈ רÂÈ ÓרבÈ א Á נÓ הÁÓבר בÓאÓר. ÂÓÈÂÒÓ ÂÎÏהÏ ה ÂÓÏדÈ, Ó אר א הÒÁÈ בÈנÈהÔ, ÓÂראה ÈÎ הÂÓבÔ הÒÁÂÈÓ ÔÏÂÎÏ ËÚÓÎ הÂא הÂÓבÔ הÂÈרÙÒÈרדנÈË ההÈ ÎÏ הÓ נÈ rulism Î. ÈËÙ Ó גÔ רÓ בר אÔÏÈ, אÂנÈברËÈÒ,ÌÈËÙ ÓÏ הËÏ Ùה ÂÏרברבÌÈÂ, ÈאÈר 'ÙÂרÙ

9 2 הר ÂÈ : È ÈÈÚב ÂהאÏ ÔÂרËËÓ ÒÂÓÏÂÙ Ùר נÂ, ÂרÂÒÓ Ï הדÈנÈÓ ה ÏבÈרÂר Óא ÌÁנÓ ËÒÈר בÓאÓר נדÂנÌÈ נÈ ÌÈרÂÙÈÒ ב ÂÓÏד הבבÈÏ, Ì ÂבÈ Á רבה Ïהבנ ÌÓÏÂÚ הד È ÌÈÓÎÁ Ï ר ÂÈ '. È ' ÂנÈÎ Ï"ÊÁ ה ÒÈÙה ÌÚ ÒÂÓÏÂÙÏ הÂÙÈÒר הרא ÔÂ, בבבÈÏ, ÁגÈגה Ú "א, ÂË ÙÒÓר אÚ ÈÏ בÔ אבÈÂה ראה א הÏÓאÍ ÔÂרËËÓ ÂÈ ב בר ÚÈ ÈÒה ' È ר ÂÈ הÔ '. ÈÙÏ הÂÙÈÒר נÈ נה ÔÂרËËÓÏ הר Â Ï ב ÈדÎ Â ÎÏב א ÌהÈ ÂÈÂÎÊ ÏÚ ÔÂרËËÓ א ראה אÚ ÈÏ ÙÂÒÓר ג', ÍÂנÁ' הÂÎÓנה ההÂÏÎÈ בÙÒר,ÏÈב Ó ב Óר È ראÏ. Ï È È הÈÚËÂÓ ÒÏברה א אÚ ÈÏ הבÈאה הÏÓאÍ Ï Â בÈ È ה Óר נÈ ÈÙÏ. ÂÎÏÓ ÒÈÎא ר ÂÈÂ. ÁÓבר הÓאÓר Óראה בÂÒÓר ÏÚ ÂÊ נÈ ÈÁ ÈÙה, ב ÂÓÏד ÍÂנÁ'ב ג' הˆ ËרÂÙ È הנÂÁ ÂÒÈד, ÏÎ אÁ ÔהÓ ÎÂÓר ÂÙÂ Ó דÂÓÂ. ÈÙÏ הנÁ ÂÒÈד אÁ דÂÈÂÓ הראÂÈ ÍÎÏ ÈÙÏ) ה ר הגדÏ ÔÂרËËÓ נÓנ הÂÏÏ הדÂÈÂÓ ÌÚ ÏÚÓÏה, Ï ב ר אÂÈ אדÌ ÂבנÈ ÌÈÎאÏÓ ÂÏÈÙÎ Ù Ó ה ÈÓÈÓ ÙÂÒÏר הגדÏ ה ר בÔÈ הÂÏÈÙÎ ה ÂÓÏד; ÈÙÏ) ה ÈÓÈÓ הÙÂÒר ג') א ÍÂנÁ' בÂÒÓר ÍÂנÁ ÏÚ ÈÓÈÓ בÈ נÈ ). ÈÙÏ הנÁ ÂÒÈד ÓנÂגד אÔÈ È Èבה ÏÚÓÏה אÏא ÏאÏ ÏבדÂ. ÔÈÈנÚ Êה Âר בÒÈÎא הנÎÊרÌÈ בדנ' ÏÚ 9: Ê אÁד ÌהÓ ÂÈ ב האÏ האב, Ì ÂרÈÙ ÈÙÏ ÓÎה Ï ÈרÙÂÒ ÎנÈÈÒה דÌÈÓ רÈבÈ הÒÈÎא ÂÚד È ÁÈÎÂÓ דÂÓ אÂÏהÈ אÁ ÂÂה ÏאÏ האב, ÔÎ בדנÈאÏ נאÓר בÂÙÓר הÏÓאÌÈÎ.ÌÈדÓÂÚ ÚËנה ÂÊ הÈא בדÂÈ הÈÒבה Ï Â ÂÚËÏ אÚ ÈÏ ÈÙÏ הÂÙÈÒר הנדÔÂ. È הנÂÁ הÂÒÈד הÂÏÏ ÔÓˆÚÏ Î אÈנÔ נÂבÂÚ ÂÒÈÙ Ó אÂÏÂגÂÈ, ÌÏÂא הÔ ÂÏבÈ ÔÚËÓ אÂÏÂגÈ ב Óר נ ˆרÌÈÈ.ÌÈÈדÂהÈ בÏÁ Êה Ï הÓאÓר נדÂנה גÌ הÂÏÁÓ ÂרÈÙ ÏÚ דנ' 9 Ê בÙÒר ה ÂÓÏדÈ. הÁÓבר Óראה הÁ ÙÓ Ïהבנ הÂÙÈÒר הÂא Ìד ÏÂÎ בהבנ הÂÒÓר בÂÒÈדÂ.ÔהÈÏÂגÏג הÓאÓר בÈנÈהÔ. הÙנÈÓÈ הדÈנÈÓ ה ÏÂהבנ הÌÈËÒ Ë בÂÒÈד הÂÒÓרÂ Ï ÔדÂדÈבÏ ÂÓ ד בÂÙÈÒר ה נÈ, בבבÈÏ, ÒנהדרÔÈ Ú "ב, ÁÏ ÂÓבא ÁÂÎÈ בÔÈ רב אÈדÈ ÁÓבר.ÔÈÓÏ הÓאÓר Á נÓ דÂÓÂ Ô ÏÁ Ùר נÂÈ ÂרÂÒÓ נ Êר Êה בÁÂÎÈ גÌ רב אÈדÈ. Ï ÂÈ ÂנÚË א ÌÈנ ÌÈËבÈהÓ האÁ. באÂÏה רÈבÈÂ È ההנÁה נגד הÒÂÓÏÂÙ ÍרÂˆÏ אÈדÈ רב בדברÈ ה אÂÓ הÔ Ó רא; È ÂÒÙÏ דÓÂה הÒÂÓÏÂÙ ÔÂÂÎ נגד ÌÈנÂÚÈË דÌÈÓ ÂÈנÂÚÈËÏ הנ ˆרÌÈÈ ÒÂנÈËÒÂÈ Ï ÓרÈËר בÈÁבÂר דÈאÂÏג ההÂÏÎÈ. ÂרÙÒ Ï גנÊÈה ÈÚË Â ÓÂה ÂÚÈר ÙÒÓר ÚË גÌ בÓאÓר נדÂנÌÈ בה ר Êה.ÔÂÙÈרË ÌÚ באÁד ÌהÓ נÎÈר Ó ˆד אÁד הדÔÂÈÓ בÔÈ ÒÂנÈËÒÂÈ ËÈ ÂנÈÓÏ È ר ÂÈ Ó ˆד אÁר דÔÂÈÓ בÔÈ הÂÚÈËנÌÈ ב ÂÈנÂÚÈËÏ Ï רב אÈדÈ, הÌÈÓÈÚËÓ גÌ הÏÓאÍ הגבÂה בÂÈ ר אÈנ ÔÓ ÏÁ האÂÏה ÌÈÏ ÂרÈ הˆ ÌÈÙ הר בÈרÌÈÏ Â, הÚברÈ האÂנÈברËÈÒה ÂהÎÏה, ÂÓÏ Ïד הÂÁג ËÒÈר, ÌÁנÓ 'ÙÂרÙ menahem.kister@huji.ac.il

10 3 הÂÒÓרה ÓÏ רא ÏהÂנÎ ÔÂ È גÈא Óא È ˆÂבÂÏ ÂאÒÎÏנדר ÙÂÚר ÛÒÂÈ נÂהÏ ÔÂ È גÈא (Error Correcting Code) הÂא ËÈה ÏהÚבר ÈËÓ Ó ÚדÈÓ בÚרı 'רÚ '. ה Âרה הÒÂÚ ב ÂËÈ ÎאÏה הÈא ÚנÛ Âר Ï האÈנÂÙרȈÓה, ÂהÈא ÁÂנÚÙÏ ÂËÈ Á ÙÓ נÔÂÎ ÌÈרÒÓ Ï ÂדרÂ, ÂÏÙנ  בהÌ גÈאÂ. הÂÒÓרה ÓÏ רא דÓÂה בÓגÓ ה Âב È ÂËÈה ÏהÂנÏ הÊה: ÎרÚÓ ההÚרÂ Ï הÂÒÓרה הגדÏÂה ÂהÂÒÓרה ה Ëנה ÙÈÒÂÓה ÏÚ הËÒ Ë הÓ ראÈ ÚדÈÓ הÓאÙ ר ÂרÈבÚהÏ ÓדÂר ÏדÂר באÔÙÂ. ÈÂדÓ בÓאÓר נדÂנה הÂÒÓרה Óנ Âד ËבÓ ה ÂÂא È ÊÎא. אÈננ א ראÈ באÔÙ נÂÏÙ ה גÈא ÂÓדרנÈ ב ÈדÂר Ï ÓÏ ה ÌÈÓÂÁ. נÈ בÔÈ הבדÌÈÏ ÌÈÓÈÈ ÈÂÏ ב ÔÎÂ, ÂÏÈא ÙÂÒר ÂÈÂÚË הÔ ÂÚגÂÙ ÔΠÂÈÂÏ בÁÂÈÓד ב ÌÈÓÂÁ ÔÂגÎ,ÌÈÓÈÂÒÓ הÈ Îב הÏÓא ÂהÒÁר. בÈÁנה ה ÂÂא È È Úה ÏהאÈר א ÓנגנÂנÈ הÂÒÓרה ÏÂהבהÈר א נ Âד הÊÂÁ ÏÚ הרÓב" Ì Ï ההגנה ÓנגנÔ ÔÂגÎ נÎÈר, Ïהˆ ÁÏה ÂÎÊ ÓנגנÂנÌÈ È.ÌהÏ הÏÂÁ ה Âד נ הÂÒÓר ÔÂגÎ ÂÁÙ ה, הÈÈ ה הˆ Ì ÁÏ ÈÓד È ב Âרה; ÂÓ Òה הÂÁ ٠הÙר ÂÈ ÂÒÓר הÂ È Ú ÂנÓ א ÙÒÓר È ÂÒÙ הÓ רא ÔÂגΠנÂÈÒÈנÂ Ï הרÓב" Ì ÏהגÔ ÂÒÓר ÏÚ È Îב Èר הÌÈ È Âר האÈÊנ נהגה בÎ ר ארÌ ˆ Âבה. בÓאÓר נÚ ה נÔÂÈÒÈ ÏהÒבÈר גÌ א Ù ר הÓנגנÔ הÏ Óב Ï ÂÒÓרה גדÏÂה ÂÒÓÂרה Ëנה Âא ÂנÂר Ú, ÏÂÚÙ הבÈא Ìג ÈהÏ הגדÏÂ Ï בÈÏÚ הÂÒÓרה: בÚÈ נÁÒÂ Ï ÌÎÒÂÓ הÓ רא ÂÈ ÂÈ ÂאÏ ÂÏÂÎ ÂרÂאÈ Â באÂÚˆÓ אÈÙÏ הÚר הÂÒÓרה ÌÈÏ ÂרÈ רÌ, גבÚ בÈרÌÈÏ Â, הÚברÈ האÂנÈברËÈÒה ÈËÓ ÓÏ ה, אÈÈנ ÔÈÈË ÔÂÎÓ,È ˆÂבÂÏ אÒÎÏנדר 'ÙÂרÙ גÔ רÓ בר אÔÏÈ, אÂנÈברËÈÒ,Í"נ Ï הÏÁÓ ה ÙÂÚר, ÛÒÂÈ 'ÙÂרÙ

11 4 'אÔÓ בÈÓÈנÂ...': ה הÂÂ ה Ï ÒÙ ה Áד ה בÔÈ ברÎ ÌÈÏ ÂרÈ הÔÂÊÓ בברÎ ÂהÈËÈÓב' 'הÂËב ÏברÎ Óא אÂרÈ ארÍÈÏ ÂאבÈ ÔÓדÈÓ בÛÂÒ ברÎ ÌÈÏ ÂרÈ Ï ברÎ הÔÂÊÓ נהÂג הÓברÍ ÂÚנה ÂÓˆÚ 'אÔÓ ', הÔ בÈÁÈד ÔהÂ בˆ ÈבÂר. נÂהג Êה ה ÌÈÈ Îבר ב ÙÂ ה ÂÓÏד בארı È ראÏ ÂבבבÏ ÎאÁד. ÈאˆÓÓÓ הÈÒדÂרÌÈ ה דÌÈÓÂ ÔÓ הגנÊÈה ה הÈרÈ ÏÂÚה ÚÓÏנה Êה ÈÓˆÚ נÂÙÒÂ ÂÙÒÂ ˆרÂ, Â אÏה ה רÁבÂ ÈדÎÏ ÌÈ ÚÏ ÒÙ ה ÈאÓˆÚ נר Óה בÔÈ ברÎ ÌÈÏ ÂרÈ ÏברÎ 'הÂËב ÂהÈËÈÓב'. ה ÂÁ Ù ÂÈ ˆא דÔÙÂ ÓÏÓד ÂÊ ÏÚ הÈÓÎהה הÊÚה Ï הÌÈÏÏÙ Ó ÛÈÒÂהÏ Ïב ÏÚ בנÔÈÈ ÌÈÏ ÂרÈ ÏÚÂ הגאÏÂה, ÏÚ ÔÎÂ הÂÚבדה ÛÂÒ ברÎ. ÂנÂ ב Â ÛÈÒÂהÏ אÙ ר ÂÈרÁאÏ הÔÂÊÓ, ברÎ Ï ÈÚ רה ÛÂÒÎ ÓÈÂÒÓ בÈÓדה נ ÒÙ ÌÈÏ ÂרÈ רבÌÈ. ÏÈÙה בÓנהגÈ ÌÈÈ הÏ הÂÎÈ Ó הÔ אÍ אÏה, ÏהרÁבÂ ה נגדÂ ההÎÏה ÈÓÎÁ 'ÙÂרÙ אÂרÈ ארÍÈÏ, הÏÁÓ ה ÁÓÏ ב È ראÏ Ú" גÏÂד ÔÈÈË גÂרÔ, אÂנÈברËÈÒ בÔ גÂרÔÂÈ בנגב, "ד 653, באר בÚ ד"ר אבÈ,ÔÓדÈÓ הÏÁÓ ה ÂרÙÒÏ È ראÏ, ÌÚ אÂנÈברËÈÒ בר אÔÏÈ, רÓ גÔ

12 5 ÔÂÚÓ אבÔ ÛÒÂÈÏ ˆד Èה ' בÔ ÂהÈבÂË 'נאÌ ÁÈ Ù Ï נÛÒ גנÊÈה ÚË Óא הÒÂ È Ó בÓאÓר ÓÒרÙ Ó ÁÈ Ù 'נאÌ ÂהÈבÂË בÔ ˆד Èה ' ÛÒÂÈÏ אבÔ ÚË ÈÙ ÏÚ ÔÂÚÓ גנÊÈה נÛÒÂ, ÛÒÂאÓ ה ÂרÂ Ú ר א ÏÏÂÎ הÈד Î ב ÈÊנגר. ÂÚÂדד Ùרנ Ï ÌÈרÓ ÏאÁרÂנה ÂהÈÊ א ה ÚË ;VII 89.3 ÈרˆÂÓ ה ÚÂÓ בÈ"Î ÓÈÈברÈדג', ÈÈרÙÒ האÂנÈברËÈÒה, ÂÓÒרÂÙ Â,T S AS ÏאÁרÂנה (Ó' הÒÂ, ' ÁÈ Ù ה Ï הÓ אÓה "נאÌ ÂהÈבÂË בÔ ˆד Èה " ÛÒÂÈÏ בÔ ÈהÂדה אבÔ,'ÔÂÚÓ רבıÈ, [ Ú "ב], Ù הברÈËÈ הÙÒרÈÈה ÂÏנדÔÂ, בÈ"Î ה ÚÂÓ ÌÈÏÈÓ ÂÏ Â ÂרÂ È נÂÙÒ ÔהÈÏÚÂ,( 'ÓÚ.Or הÓÓ ˆא הÁד Óא ר א הÓÓ ˆאÌÈ Á ÈנÓ ÂÏÚ ÓÈÈברÈדג' È"Î Âברא Âברא Âנה א ה בÚÈה È"Î ÂÏנדÔ הÂא הÂÎ Ó הÈ Èר Ï ÓÈÈברÈדג'. È"Î בנÈגÂד  רÚ הÏ,ÌÂÏהÈ ÛÒÂÈ Ï אÔÈ בÈ"Î,ÈרˆÂÓ ÂÓÎ בÈ"Î ÓÈÈברÈדג', ÏÎ ראÈה ÙרÂÏÂג Ï ÂÓÂÈ Ï ה דÌÈ א הÂÙÈÒר; 'נאÌ ÂהÈבÂË בÔ ˆד Èה ' נÁ Ù, ÈÙ ÏÚ נÈ Èב Î הÈד, בנÁÒ הÁÈ Ùה ה ÓבÏ בÓ אÓה ה ÈÒÏ הÚברÈ. ÙÈ Á ˆד ÈהÂ, בÔ ÂהÈבÂË הÂא ÂÊ בÈËÁבה ÙÒÓÎר הÓ Ó הדÂבר ÈÎ ÓבהÈרה הÈד Èב Î ב נÈ הÈÁבÂר ÁÈ Ù אבÏ הÈא ÏËבÓ א ב ÚÈ ÌÂÏהÈ Ï ÂÙÈÒר הÚÓ ה ÙÂÒר ÂהÈבÂËÏ בÔ ˆד ÈהÂ Ï ÂÈÙÓ הגÈבÂר ÂÈÙÓ ÂÓבא הÓ אÓה ב ÏÈÁ הÚÓ ה ÂÙÈÒר ÈÎ ÏÂÚה הÈד Èב Î Èנ Ó הÓ אÓה. בÁÈ Ù נÙג ÂÓÚ Ï ÂהÈבÂË בÔ ˆד ÈהÂ, ÂדברÂÈ ÌÈÙ Ó א  ÂדÚ ÏבÈה ÏÚ ÂÏ הרא ÂנÌÈ Ï הÏÈÏÚה. ד"ר È Ó הÒÂ, הÂÁג ÂרÙÒÏ ÚברÈ, האÂנÈברËÈÒה הÚברÈ בÈרÌÈÏ Â, הר הˆ ÌÈÙÂ, ÌÈÏ ÂרÈ matti.huss@mail.huji.ac.il

13 6 נה, הÎÏה ÓÂה בÈנÈהÔ : הÂÎÏ גÔÈËœ Ïרבנ ÓÎראה Ì Áבר È Óא אברהÌ (רÈÓ ) רÈÈנר רבנ ( ) Ì הœרבה  ÒÚÏ בÚנÈÈנÈ גÔÈË ÂבהÈ ÂÎÏהÌ. בËÏ בÂÁÈÈדה נ  אÒרה  ב ÓאÂד ÎÂÓר ÂÊ נה Ï ˆד דÔÙÂ. ÂÈ ˆא  Ïנה ÂÙÈרÁ נה נ Èנ Â, ÏאÁר גË ÏÚ ÚרÂÚר הÍÙ בה א ההÎÏה הÈÈ ה ÏבÂ Ó בÓÊנÂ,ÂÓ Óב ÈÙה ÏÚ Â נהÂג הÈה ÂÙÎÏ גË אÌ ÚËנה אÈ ה בÏÚה ÒÂאÓ ÈÏÚה. בÓאÓר הڈ ה נה ÂהÈÒÙ ה הÓהÎÙנÈ הÂÈ ÔהÈ גÂבה Ó ˆב ÏÚ Áבר È אÔÈÈÙ א הÂÏÈ ÔÂÙˆ ˆרÙ, Âב  נÂψ ההÎÏה ÎרÚÓ ב È הדÔÈ ÏÚÙה Ì ÈדÎ Âנ Ï א ÌדÓÚÓ ÌÈדÈÁÈ Ï ÂÁÙ Ó באÂÚˆÓ ה ˆא Ì ÏÚ ÏÂÒÙ גÔÈË נÈ נ בÚבר. ד"ר אברהÌ (רÈÓ ) רÈÈנר, הÏÁÓ ה ÁÓÏ ב È ראÏ, אÂנÈברËÈÒ בÔ גÂרÔÂÈ בנגב, "ד 653, באר בÚ reinerr@bgu.ac.il

14 7 הÓהÎÙה הÓדÈÚ È ÂדÂד ÂרÂ Ó הÈדÚ : רÂÙאה, הÎÏה ÂאÈÓÈÎÏה, הÓבÂרג אÂËÏנה 1736 Óא Îהנא ÊÂÚÓ ÏהÎÏה הÈהÂדÈ בנÂÈ ארÂΠנÌÈ ÌÂÈ Ï הדדÈ ÂגÂÒ ÌÚ ÂנÂ È Áרה Ï. ÈÚדÓ Óה הÈה גÂרÈÒÁÈÏ הגÔÈÏÓÂהÂÏÏב Úה אÁ הÚÓרÂÎ הרÂÙאÈ בÓ רההנדÔ Èנ הבאÁÔÙÂרÛÈ א ÒÈÙ ה הÈÓˆÚ? ÈÎ ˆד הגÈבה רÂÚ ה, ÈΠˆד ה ÚÈÙ הדבר ÒÈÙ ÏÚ ההÎÏה א ÓˆÚה? ÈΠˆד ה ÚÈÙהÓהÍÙהנÎÊרÏÚ בנÈÒÁÈ È הÁÂÎ בÔÈרבÏרÙÂא?בÓאÓרÊההÁÓברȈÓג ÂÏ הדÈÒÂÙ גÂבה הÌÈÈ ÎÏ ÛנÚ ÏÚ רÂÙאÈ Ï ÌÈÂÒÓ הÓהÎÙה הÓדÈÚ ה ÏÏÂÁה באÈרÙÂה ברא È הÚ הÁד ה. בנÂÈ ה גÂבהה ÓÂÏÏאר דרÍה ÁÈהËÂÓרד ה נהÏבÔÈר' ÊÁÈ אÏ ˆנÏבÈÂגÔ,רב הÚרÌÈ הÓבÂרג ÂאÂËÏנה ברא È הÓאה ה ÂÓנה Ú רה, ר' ÔÂ Ó ÈÒÁד, רא ה ÊÈÂÏ הÈÓ Ó, Âר' ÚÈ בÓÚדÔÈ, ÈÓÏדÌÎÁ אÊרÁהÈÚר, ÒבÈב אÏההÓÈÂÒÓ È ÎÏ ÓÚדהÙÏנÈהÌ. בÙרÓÊÈההÊא נבÁנÌÈ בÓאÓר Ïא ר בנÂÈ הÒÁÈ בÔÈ ÚדÈ,ÈÚדÓ דÓה ÒÈÙ Â הÂÁ, Âה ר בÔÈ Áבר È Ì ÈÓ ÂÈËנÏ אÂרÂÈË,אÏאג̈ÚÌ ה ÂÓÈ ב בנÂÈ,ה גÂרÏÎ Â ' Áד נÓ 'Â'ÌÈרנÌÈ 'בÁÓ ר Ï,ÍÎ ההÎÏה. ד"רÊÂÚÓ Îהנא,הÂËÒÈרÈה Ï È ראÏ,אÂנÈברÏ ËÈÒ ÌÚ אבÈב, "ד 39040, רÓ אבÈב, Ï אבÈב maozk@post.tau.ac.il ;maozkahana@gmail.com