The astronomical table published for the first time in this article appears in a single manuscript (the oldest) manuscript of Shabbetai Donnolo’s Sefer Ḥaḵmoni, Oxford MS Heb.e.26, from the Cairo Geniza. It contains solar, lunar, and planetary ephemerides for the period of one lunar month identified as (Jewish) Elul and (Muslim) Safar, 4706, which corresponds approximately to September 946 CE. This table not only provides important evidence of Donnolo’s astronomical knowledge, but also assumes a Jewish calendar substantially different from the rabbinic calendar that was in use at the time in Babylonia and the East. It provides unique evidence that the Jews of tenth-century Italy followed an independent local Jewish calendar.
Joseph Attias (1672–1739) was a Livornese savant who was active, in different roles, in both Jewish and non-Jewish circles. Despite his reputation as a great scholar, reinforced by his well-known exchanges with G. B. Vico and L. A. Muratori, Attias did not leave any literary remains and has never been studied in his own right. The catalogue of Attias’ extensive library of more than 1200 volumes, one of the largest Jewish-owned collections in the early eighteenth century, which has lately resurfaced in the State Archives of Livorno, allows for a reappraisal of his cultural proclivities. Based on a study of the catalogue, supplemented by published and unpublished sources that include the minutes of the Livornese Jewish council, private correspondence, and travel accounts, Attias’ activities as a cultural mediator are reconstructed and his intellectual stance, including his Hebraic learning and role in the Livornese Jewish community alongside his secular studies, is considered. Attias’ involvement with the scientific culture of his days, his participation in the Republic of Letters, and his involvement with the Inquisition are investigated.
A confluence of circumstances—few opportunities for Russian Jews to attend higher education, nearly universal use of Yiddish among Eastern European Jews, an influx of household technology based on new chemistry, and the beckoning of Enlightenment education—promoted the use of Yiddish to describe scientific matters. Among the scientific topics explained for Yiddish readers was chemistry, as part of the goal of exposing secular Jews unable to get a formal education to modern science and technology, and—ultimately—of introducing Yiddish speakers to secular philosophy and knowledge. Thus scientific Yiddish flowered in the early twentieth century and was used as a lively means for communicating scientific knowledge and values via chemistry in various formats—for serious students, but especially for the self-taught and interested laypersons. This literature included textbooks, essays for nonscientists, glossaries for academic and home use, government propaganda, teacher’s guides, and journalistic discussions of the history and politics of chemical matters. Only original research was absent from the Yiddish chemical literature.
Some 190 persecuted scientists from Nazi Germany found refuge in Turkey between 1933 and 1945. In July 1933, the Notgemeinschaft Deutscher Wissenschaftler im Ausland (Emergency Assistance Organization for German Scientists) contacted the Turkish government, asking it to offer positions to senior level persecuted scientists and physicians (Jewish and non-Jewish). The Turkish government, for its part, was already engaged in a vast enterprise of reforming its system of higher education and was keen to seize this opportunity. Historians have taken little notice of this important episode of the Shoah, in which Albert Einstein also played a role (albeit minor). The integration of the émigré scientists in Turkey is described and their influence on its development discussed. The perception of this episode by public opinion in Turkey today is also considered.
Taʿalumot ḥoḵmah (“Puzzles of Wisdom”), a compendium of Renais-sance knowledge composed by Moses ben Judah Galeano around the year 1500, is one of the most idiosyncratic and historically interesting specimens of Hebrew scientific literature. The author was a physician, astronomer, and translator, active at the court of Bayazid II, who spent some time in Italy and Crete as well. Ostensibly a catalogue of errors, in which Galeano reviews mistakes of reasoning on scientific and other issues, his book is a rich repository of information. Various items in the fields of astronomy, mathematics, alchemy, and ethics are examined in depth. The most exciting of these is a discussion of astronomical models in which the author includes the system of Ibn al-Shāṭir, which displays a strong resemblance to Copernicus’ models. Taʿalumot ḥoḵmah offers the first evidence that someone who knew Ibn al-Shāṭir well was present in Italy.