A Case of re-translatio studiorum: the Jewish Reception of Giles of Rome from the Middle Ages to the Renaissance

From the beginning of the XIV century, many leading works by Latin scholars were translated into Hebrew only a few years after being written. This practice reveals the extraordinary process of philosophical re-acculturation that has its roots in precise ideological and social reasons: implementing contemporary Latin culture rapidly and systematically meant, for late Medieval Hebrew translators, renewing Hebrew wisdom in the light of their Christian neighbours’ thought.

This was certainly the purpose of one of the protagonists of Hebrew Scholasticism, Yehudah ben Moses Romano: openly hostile to the philosophical inertia of his Jewish contemporaries, who were still convinced of being the sole holders of the truth bestowed on them from on high, he translated for his co-religionists new knowledge from his Christian colleagues.

Particularly intense and sustained were the translations he made of Giles of Rome, which display transversal interests in all aspects of his work (from logic and rhetoric to physics, ethics, psychology and metaphysics).

The history of the reception and success of Giles of Rome’s thought on the Jewish world goes far beyond Yehudah Romano’s intellectual project: the reference here is to Yoseph Taitazak (1480-1545 circa), who from his home in Salonica wrote the Porat Yosef, a bizarre Commentary on Ecclesiastes, in which Koholet’s words are used as an occasion for Taitazak to reinterpret the Aristotelian system through a Thomist and Aegidian lens. The inclusion of the Scholastic doctrine in Taitazak’s Commentary on Ecclesiastes, however, responds to a need symmetrically specular to the work of Yehudah Romano: not to proceed with a project of updating Hebrew culture, but to show instead how the Torah is the repository of all knowledge, indeed that the Torah is the knowledge.