Intentional textual change in the transmission of <i>Yesod ‘Olam</i>

Issac Israeli, a medieval Jewish scholar of astronomy, completed his major work, Yesod ‘Olam , in Toledo, 1309/10 ce. The work has survived in over 50 manuscripts, with great textual variety, including intentional change. I discern two types of intentional change: (1) ‘proactive’, in which the motive for change is to improve the text; and (2) ‘reactive’, in which the motive for change is to cope with textual variants (caused by proactive changes). Preliminary to a stemma, I posit the following versions produced by proactive change: Version 1 – Alternate, with select sections substantially rewritten and streamlined; Version 2, regularly substituting streamlined current expression for Version 1’s more classical expression; Version 4, rephrasing to make the work more accessible to beginners, in addition to reactively mediating between Versions (1) and (2); and Version 3, attested in Ashkenaz, elucidating and intellectually contextualizing the received text.

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Publication Details

Journal
Journal of Jewish Studies
Published
2026-04-07
DOI
https://doi.org/10.3828/jjs.2026.77.1.100
Primary Topic
Medieval and Classical Philosophy
Type
article
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article

Intentional textual change in the transmission of Yesod ‘Olam

Israel M. Sandman
Journal of Jewish Studies
Medieval and Classical Philosophy
article

Intentional textual change in the transmission of Yesod ‘Olam

Israel M. Sandman
article en

Abstract

Issac Israeli, a medieval Jewish scholar of astronomy, completed his major work, Yesod ‘Olam , in Toledo, 1309/10 ce. The work has survived in over 50 manuscripts, with great textual variety, including intentional change. I discern two types of intentional change: (1) ‘proactive’, in which the motive for change is to improve the text; and (2) ‘reactive’, in which the motive for change is to cope with textual variants (caused by proactive changes). Preliminary to a stemma, I posit the following versions produced by proactive change: Version 1 – Alternate, with select sections substantially rewritten and streamlined; Version 2, regularly substituting streamlined current expression for Version 1’s more classical expression; Version 4, rephrasing to make the work more accessible to beginners, in addition to reactively mediating between Versions (1) and (2); and Version 3, attested in Ashkenaz, elucidating and intellectually contextualizing the received text.

Journal of Jewish StudiesVol. 77(1)
Quality Education
Openalex Percentile: Top 20%
Medieval and Classical Philosophy
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