Manuscript Morteira tegen christendom wordt in het Engels vertaald

Gregory Kaplan (Lindsay Young Professor of Spanish in Modern Foreign Languages and Literatures aan de University of Tennessee) ontvangt ruim $25,000 voor zijn boekproject [Cf. en cf. - papers]:

“Saul Levi Morteira, Spinoza’s Enlightened Rabbi: A Critical Edition of Obstáculos y oposiciones contra la religión christiana.” [[Kritiek op en argumenten tegen de christelijke godsdienst] 

Het project zal licht werpen op het christelijk hebraïsme en joods apologetisch schrijven in de Republiek. Met de verworven subsidie zal Kaplan in staat zijn een monografie over dit onderwerp te schrijven én om een Engelse vertaling te verzorgen van dit nog onuitgegeven manuscript dat bewaard wordt in de Bibliotheek van Ets Haim van de Portugese Synagoge, waar het als manuscript EH 48 D 38 is geregistreerd. Het boekenbezit Ets Haim is opgenomen in de UNESCO World Heritage Collection.

Eerder verzorgde Kaplan de transcriptie, vertaling, inleiding en uitgave van:
Saul Levi Morteira, Providencia de Dios con Ysrael [Manuscript B 16 van de Ets Haim Bibliotheek] [PDF]

Joseph Kaplan [familie?] schreef dit lemma in de ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 14 [PDF - WIKI]  

MORTEIRA, SAUL LEVI (c. 1596–1660), rabbi and scholar
in Amsterdam. Morteira was born in Venice and studied there
under Leone *Modena. In 1611 he accompanied the physician
Elijah Montalto to Paris, and on the latter’s death in 1616
brought his body for burial to Amsterdam, where he himself
subsequently settled. A few years after his arrival he was
elected hòakham of the Beit Ya’akov community. When three
Sephardi communities merged to form the Talmud Torah
congregation in 1638, Morteira was appointed one of its rabbis,
taught Talmud and tosafot to advanced students, and
preached in the synagogue three times a month. He founded
the Keter Torah Yeshivah in Amsterdam and Baruch *Spinoza
was among his students. Morteira was a member of the bet
din
that excommunicated Spinoza.

Morteira’s works include Givat Sha’ul (Amsterdam, 1645),
a collection of sermons arranged in the order of the weekly
portions of the reading of the Law, and a work (no longer extant)
on the immortality of the soul, both written in Hebrew.
Only fragments of his responsa, mentioned in the introduction
to his sermons, have survived. In addition, he wrote a
number of apologetics for Judaism in Spanish; among them,
La Eternidad de la Ley de Mosseh (“The Eternal Nature of the
Law of Moses”); Preguntas que hizo un clériqo de Roan alas
quales respondí
(“Questions of a Priest from Rouen and My
Answers to Them”); Obstáculos y oposiciones contra la religión
cristiana
(“Criticisms and Arguments Against the Christian
Religion”); and a treatise against the 16t-century Italian apostate,
*Sixtus of Siena. Also preserved in many copies is his
Providencia de Dios con Ysrael (“The Providence of God with
Israel”) which contains an account of the vicissitudes of the
founders of the New Amsterdam (New York) community on
their escape from Brazil. None of these works was printed.
Morteira’s Discursos Académicos is printed in Reuel *Jusurun’s
Dialogo dos Montes (completed 1624; published in Amsterdam,
1767). His apologetic works circulated widely in manuscript
and had a profound influence on the Sephardi communities
in Western Europe.

Bibliography: Kayserling, Bibl, 74–75; Steinschneider, Cat
Bod, 2508–09; J.S. da Silva Rosa, Geschiedenis der Portugeesche Joden te Amsterdam (1925), index; C. Roth, Life of Manasseh Ben Israel (1934), index; F. Kupfer, in: Przeglad Orientalistyczny (1955), 97–99; A. Wiznitzer, in: HJ 20 (1958), 110ff.; I.S. Revah, Spinoza et Juan de Prado (1959), index.

____________

Mortteira (Mortera), Saul Levi in The 1901 Jewish Encyclopedia

VoorkantAmy I. Aronson-Friedman, Gregory B. Kaplan, Marginal Voices: Studies in Converso Literature of Medieval and Golden Age Spain. BRILL, 2012 [books.google

 

Reacties

In 1988 promoveerde H. P. Salomon in Nijmegen op een levensbeschrijving van Morteira en een vuistdikke en loodzware uitgave (van 1240 pp, ik heb hem nog) van Morteira's traktaat over de waarheid van de wet. De bestrijder van Spinoza krijgt hier onverdiend veel aandacht!

Wim, ik noem hier even de studie waarnaar je verwijst: Herman P. Salomon, "Saul Levi Mortera en zijn 'Traktaat betreffende de waarheid van de wet van Mozes'" [Nijmegen 1988].
Ik ben van mening dat alles over en rond Spinoza van belang is om onderzocht te worden. Uiteraard wordt Morteira vooral herinnerd vanwege zijn rol bij Spinoza's ban. Grappig dat Gregory Kaplan zijn project samenvat door te verwijzen naar Morteira als "Spinoza’s Enlightened Rabbi"! En zo begon Herman P. Salomon zijn inleidend tekstje in "Treasures of Jewish Booklore," waarmee de Bibliotheca Rosenthaliana de 200e geboortedag van Leeser Rosenthal vierde, met:
"SAUL LEVI MORTERA (1596?-1660) is best known in history for his role as president of the ecclesiastical tribunal which in 1656 ratified the excommunication of Benedict Spinoza, his erstwhile pupil, then aged 24."
Kortom, Morteira's belang is geheel vervat in Spinoza.
Ik ben benieuwd wat Kaplans studie mogelijk bijdraagt aan kennis van Spinoza's omgeving. Zoals de studie naar de preken van Morteira door Marc Saperstein ook een mogelijke snipper over Spinoza opleverde (zie blog)

Om hier even vast te houden...
"Mortera, was tolerant and open-­‐minded [..] Like Rambam Mortera struggled with superstition, prejudice and hypocrisy in order to establish truth and reason as the basis of piety. Thus, Mortera promotes justice, free inquiry and freedom of expression and thought, not to eliminate Judaism but to support it. He was of course not the only writer to criticize matters of superstition. In this Mortera was preceded in his own century by Grotius (1583-­‐1645), Isaac de la Peyrere and Thomas Hobbes (1588-­‐1679) as well as Montaigne (1553-­‐1592), Descartes (1596-­‐1650) Uriel da Costa, and Baruch de Spinoza. These thinkers provided Mortera with writings he could not ignore and which supported with their arguments his views concerning Jewish religion."
Uit een lezing van Salomon L. Vaz Dias

http://www.ketershemtob.com/uploads/1/4/2/1/14218508/vaz_dias_guest_lecture.pdf

Grappig dit te lezen. Toen Morteira in 1660 overleed, had Spinoza, voor zover bekend, nog niets gepubliceerd. De veronderstelde invloed van Spinoza op de zgn. verlichte Morteira moet dus wel mondeling in hun contact zijn ontstaan...