He emigrated to Spain toward the end of the 13th century, probably[citation needed] in consequence of the cruel persecutions to which the Jews of Germany were subjected at that time, when many were driven to seek asylum in other countries.[citation needed]
In Spain, where he was called "Ashkenazi" (German), he met the foremost rabbinical authorities, who thought highly of him. Dan, however, was so imprudent as to give a letter of recommendation to a youth who pretended to be a prophet (compare Abraham Of Avila); and when the latter turned it to account, Solomon Adret cast scorn upon the German rabbi in his circular letter on the pseudoprophet.[1] Even before this occurrence the relations between these two men do not seem to have been very friendly, since Dan declared at Saragossa that, from the strict point of view of the Halakah, there could be no objection to the slaughtering of animals by Christians, as the reason given in the Talmud for forbidding the slaughtering of animals by pagans did not apply to Christians; for the pagan regarded the slaughtering as a sacrifice to his idols, while the same could not be said of the Christians.[2]
Dan, who was a person of much individuality, was misunderstood by many, and acts were ascribed to him which he certainly did not commit.[3] Adret's five responsa[4] show that Dan was not a man to be overlooked; Adret's successor as rabbi of Barcelona, Nissim ben Reuben, also recognizes Dan's scholarship.[5] Yom-Ṭob b. Abraham of Seville (RIṬBA) calls Dan "our teacher",[6] although this did not prevent him from writing a pamphlet against Dan regarding their dispute over an important halakic question.[7]
Dan was also very independent as an exegete; the fragments of his exegesis that have been preserved in manuscript, and also in the works of Baḥya ben Asher and in the collection "Hadrat Zeḳenim",[8] are highly interesting on account of their rationalism, which was not to be expected from one who had allowed himself to be misled by a false prophet. For instance, he interpreted מלאך, in Ex. xxiii. 20, as "messenger," not "angel," and supposed it to refer to Joshua. It is curious to note that in the collection of responsa "Besamim Rosh," which Saul Berlin published as Asher ben Jehiel's work, the statement is made that Dan wrote his Tefillin in Aramaic.[9]
ashkenazi, 13th, century, german, talmudist, exegete, prominent, talmudists, germany, teacher, mordecai, hillel, emigrated, spain, toward, 13th, century, probably, citation, needed, consequence, cruel, persecutions, which, jews, germany, were, subjected, that,. Dan Ashkenazi was a 13th century German Talmudist and exegete He was a prominent Talmudists of Germany and the teacher of Mordecai ben Hillel He emigrated to Spain toward the end of the 13th century probably citation needed in consequence of the cruel persecutions to which the Jews of Germany were subjected at that time when many were driven to seek asylum in other countries citation needed In Spain where he was called Ashkenazi German he met the foremost rabbinical authorities who thought highly of him Dan however was so imprudent as to give a letter of recommendation to a youth who pretended to be a prophet compare Abraham Of Avila and when the latter turned it to account Solomon Adret cast scorn upon the German rabbi in his circular letter on the pseudoprophet 1 Even before this occurrence the relations between these two men do not seem to have been very friendly since Dan declared at Saragossa that from the strict point of view of the Halakah there could be no objection to the slaughtering of animals by Christians as the reason given in the Talmud for forbidding the slaughtering of animals by pagans did not apply to Christians for the pagan regarded the slaughtering as a sacrifice to his idols while the same could not be said of the Christians 2 Dan who was a person of much individuality was misunderstood by many and acts were ascribed to him which he certainly did not commit 3 Adret s five responsa 4 show that Dan was not a man to be overlooked Adret s successor as rabbi of Barcelona Nissim ben Reuben also recognizes Dan s scholarship 5 Yom Ṭob b Abraham of Seville RIṬBA calls Dan our teacher 6 although this did not prevent him from writing a pamphlet against Dan regarding their dispute over an important halakic question 7 Dan was also very independent as an exegete the fragments of his exegesis that have been preserved in manuscript and also in the works of Baḥya ben Asher and in the collection Hadrat Zeḳenim 8 are highly interesting on account of their rationalism which was not to be expected from one who had allowed himself to be misled by a false prophet For instance he interpreted מלאך in Ex xxiii 20 as messenger not angel and supposed it to refer to Joshua It is curious to note that in the collection of responsa Besamim Rosh which Saul Berlin published as Asher ben Jehiel s work the statement is made that Dan wrote his Tefillin in Aramaic 9 Jewish Encyclopedia bibliography editFuenn Keneset Yisrael S Eppenstein in Rev Et Juives xxxvii 318 D Kaufmann R Dan Aschkenasi Exegete in Rev Et Juives xxxvi 287 291 Perles R Salomo b Abraham pp 9 63 Kohn Mordechai b Hillel pp 37 38 L GReferences edit nbsp This article incorporates text from a publication now in the public domain Singer Isidore et al eds 1901 1906 Ashkenazi Dan The Jewish Encyclopedia New York Funk amp Wagnalls Adret s Responsa No 548 ib No 529 but Dan s reasons are not clearly stated ib No 530 Nos 1229 1233 Responsa No 32 ed Rome p 72 ib RIṬBA to Yibum 109 Leghorn 1840 No 24 Retrieved from https en wikipedia org w index php title Dan Ashkenazi amp oldid 1188124214, wikipedia, wiki, book, books, library,
