Page 25 - Jewish Book Annual Volume 22

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— I
istor iography
and Talmud (Massadah, 1960), the various introductions to
Talmudic literature and studies on liturgy by Eliezer Levi, the
voluminous work by Rabbi Sh. J. Zevin on the
Holidays and
(Jerusalem, 1961), as well as Chief Justice Moshe Sil-
Such is the Way of the Talmud
(Jerusalem, 1963) on
Talmudic law—though not strictly history—nevertheless depict
the cultural environment of the new state. History and culture
cannot be separated, particularly when one studies and evaluates
the rabbinic periods of history.
Here has been portrayed Israle’s
contribution, not
taking into consideration the constant translation into Hebrew
of the monumental works of Leopold Zunz and Abraham Geiger
and other fathers of Jewish historiography. The above notations
and references indicate the immense progress in the enlargement
of specialized study in post-biblical history through the evaluation
of sources and texts, creating in all a mode of Jewish scholarly
discipline and academic interpretation. Jews the world over
can take pride in this activity. One looks forward to even greater
accomplishments as the years roll on. The historiography since
1948 gives a new perspective to the verse in Ecclesiastes “There
will be no end (in Israel) to the making of books,” for Israel
is the eternal people of the book.