Editor's Foreword

Editor's Foreword It is my pleasure to introduce readers to this, the first issue ofAleph: Historical Studies in Science and Judaism. "Science and Judaism" is, of course, far from being a new subject. In the nineteenth century, Moritz Steinschneider devoted much energy—not to mention vast erudition—to showing that Jews have always been interested in, and contributed to science. More recently, George Sarton, the "father" of the history of science as a distinct academic discipline, was also greatly interested in the question of theJewish contribution to science. Their researches have, however, remained isolated and were not institutionalized in any way. Today, a number of developments seem to justify the launching of a scholarly journal specifically devoted to "Historical Studies in Science and Judaism." For one thing, since the 1970s the notion of the history of science has been construed much more broadly than it was in the past, leading historians of science to study questions that their predecessors shunned. Further, there is a growing interest in the history of cultures hitherto considered to be peripheral to the dominant, Western European civilization. As a result, historians are now interested in studying the role that "science" (however defined) plays in a given cultural setting on its own terms, regardless of whether it produced novel contributions to mainstream science. This is the broad framework that gives Aleph its raison d'être. Ever sinceJudaism emerged as a distinct culture, it has been confronted by questions and problems pertaining to natural phenomena and their conceptualization. It is the history of this ongoing encounter, with its manifold attempts to combine an understanding of reality (natural or social) with an adherence to the foundation texts and traditions of Judaism, that will be studied in the pages of Aleph. The increasing number of scientific conferences devoted to "science and Judaism" in recent years suggests that the "critical mass" of interested scholars and laymen required to make Aleph into an intellectually and economically viable enterprise now exists. While Aleph will be devoted essentially to the study of the interactions between science—broadly conceived—and Judaism—also very broadly conceived—throughout history, it will also endeavor to publish studies on related subjects, notably of the sort that allow a comparative view; for example, articles bearing on the place of science in other cultures. Even before seeing the light of the day, Aleph has incurred a number of debts, which I am glad to acknowledge. Aleph owes its existence to Prof. Yemima Ben-Menahem of the Hebrew University, who first suggested its creation and has been direcdy and fruitfully involved in its realization. The current director of the Sydney M. Edelstein Center for the History and Philosophy of Science, Medicine, and Technology at the Hebrew University, Prof. Ben-Menahem enlisted support forAleph both from the Edelstein Center itself and from the Institute of Jewish Studies at the Hebrew University, now directed by Prof. Yom-Tov Assis. In my own name, and I hope in the name of present and future readers, too, I express sincere thanks to Prof. Ben-Menahem and to the two supporting institutions. The members ofthe EditorialBoard have been very helpful in bringing Aleph to life in its present form and in producing its first issue. I am truly grateful to them for their selfless assistance. Last but not least, my position at the Centre d'histoire des sciences et de philosophies arabes et médiévales (Centre national de la recherche scientifique), founded and directed by Professor Roshdi Rashed, allowed me to devote the necessary time and energy to Aleph; at the same time the decidedly transcultural historiographical perspective taken by Arabic Sciences and Philosophy, edited by Prof. Rashed, now in its tenth year, will certainly inspire the outlook taken by Aleph. These debts, too are gratefully acknowledged. Gad Freudenthal 10 ...