Page:Jewish Encyclopedia Volume 2.pdf/190

152 "





Joseph Albo reduces the articles to three fundamental principles: Existence of God: Comprehension

1.

corporeality, His eternity, of man's worship.

of God's unity, His in-

and of the fact of His being the

object

Revelation: Comprehension of prophecy, of Moses as supreme authority, of the divine origin and immutability of the 2.

Law. 3.

and

Retrihution



Comprehension of the divine judgment

of Resurrection.

These three principles have, in the main, been adopted also by modern theologians, both conservative and liberal, as the' fundamentals of Judaism in the religious instruction of children as well as in the confession of faith to be recited by proselytes; some (e.g., Budinger) laying especial stress on the immortality of the soul, others (e.g., Stein) on the priestly mission of Israel, or the Messianic hope. Einhorn posits the following five Articles of Faith 1. 2. 3. 4. 5.

God the

Creator.

The Central Conference

of American Rabbis, in Milwaukee, Wis., adopted the following

five) articles in the "

four (or 1.

God

the Only One.

2.

Man

His image.

Proselyte Confession

"

Jer.

mission.

j£

ARTISANS.— In

Bible and Talmud:

The

" general term for " artisan " in the Bible is " harash or "horesh," which, derived from a verb meaning " to cut," is applicable to any worker in a hard substance, such as metal, stone, or wood (compare the use of this term in a general sense in II Kings xxii. At times it is 6, xxiv. 14; Jer. xxiv. 1, xxix. 2). used more definitely of a carpenter (Jcr. x. 3 Isa. xli. 7), of a metal-worker (Hosea xiii. 2), or of an armorer (I Sam. xiii. 19). Usually, however, the term is qualified by the Terms. addition of the material, as "harash eben,'' a worker in stone (II Sam. v. 11); "harash 'ez," a worker in wood (ib.); "horesh nehoshet," a

in

bronze

(I

Kings

vii.

14)



and

"

harash

barzel," a worker in iron (II Chron. xxiv. 12). From the same root is derived "haroshet," skilled work, defined, as above, by the addition of "eben" In traditional literature the or " 'ez " (Ex. xxxi. 5). " terms for " artisan " and " handicraft " are " umman

ummanut "

and

"

man

").

respectively (Song Sol.

vii. 2, "

om-

to special articles a detailed description of the various crafts and occupations mentioned in Bible and Talmud, it will be sufficient to give here a

Leaving

general summary of specialized occupations, wherecompleteness' sake, unskilled laborers are included. The smelting of gold and silver is undoubtedly

in, for

"

one of the oldest crafts known to man. The " zoref (Judges xvii. 4; Isa. xl. 19, xli. 7, xlvi. 6; Jer. x. 9, 14,

li.

17,

and elsewhere) or "mezaref "

2-3), literally "smelter," is the

(Mai.

goldsmith or

4).

"kur" (Deut. iv. 20; The "harash barzel"

I

Kings

viii.

51;

(iron- worker or

smith, II Chron. xxiv. 12) is called in traditional literature "nappah" (one who uses bellows) or " pehami " (one who uses charcoal). Mention is also made of the "tarsi" (chaser or embosser; compare Low, in Krauss, "Lehnworter," ii. 277a; and Jas-

trow,

"

Dictionary,"

s.v. ''DID, i-).

(worker in wood, Ex. xxxi. 5) literature "naggar," and means "carpenter" as well as "joiner." As spe" cialists in this calling are mentioned the " saddaah or " saddana " (maker of stocks, Pes. 28a) and the "kazzaz" (feller of trees, Cant. R. ii. 2; Lev. R. Carving is mentioned in I Kings vi. 29, and xxiii.). elsewhere " kiyyur " (paneling), in traditional litera'ez "

The "harash

in traditional

called

ture (B. B. 534). Workers in stone were the "hozeb" (quarryman or stone-cutter, I Kings v. 29), who hewed the stone from the rock, and the " horesh Workers in eben" (stone-polisher, II Sam. v. 11). In traditional literature the first is and Stone, called "hazzab," the latter "sattat"

Wood

(B.

iii.

silver-

The smelting was done in the " kur " (smeltsmith. ing-pot, Prov. xvii. 3, xxvii. 21) or the "mazref (ib.). In traditional literature the " zahabi, " Aramaic

M.

1186).

Those who

chisel mill-

stones are called "nekorot" (Tosef., Kid. v. 14; Kid. 82a); engravers in stone are "pattahe abanim"or "

mefattehe abanim

xxix.

"

(

Yer.

Shek.

iv.

48a



Kelim

5).

The "boneh"



worker

xi.



3a. Immortality of the soul. 36. Retribution. 4. Israel's

"dahabi," "dahabana" (goldsmith), is distinguished from the " kassafi " or " kassaf " (silversmith). Copper and bronze were worked by the "horesh nehoshet" (Gen. iv. 22; I Kings vii. 14). In the Mishnah he is called " mezaref nehoshet " (Ket. vii. 10) in the Talmud " hashshala dude " (kettle-smith, Ket. 77rt; see, however, ib., where "mezaWorkers in ref nehoshet "is differently explained). Iron, like gold, was smelted in the Metal.

is

Man in His image. Revelation (througb Moses). God the Judge. Israel His priest-people.

1896, at

15S

THE JEWISH ENCYCLOPEDIA

Artisans

(builder) is called in traditional liter-

ature "bannai" (Kelim xxix. 3; Tosef., Kelim, B. B. vii. 2; Yer. Hag. ii. 776; B. M. 1186), who is differentiated from the "ardikal" or "adrikal" Assyrian " dimgallu"(the architect or eyestone-setter, The specialized B. M. I.e. Targ. II., Sam. v. 11). term for wall-builders is "goderim" (II Kings xii. To this 13) or "barashe eben kir" (II Sam. v. 11). trade belong the "pison" (mortar-maker, Kelim xx. 2), the "tali" (plasterer, Ezek. xiii. 11), and the " sayyad " (whitewasher, lime-burner, Shab. 806).

=



The

"

yozer

"

(potter) is in traditional literature

(Targ. Isa. xxix. 16). As specialists in this trade are mentioned the "kaddad " (jug-maker, M. 136; Pes. 556, MS.M., ed. -na), the"godel tannurim" (oven-maker), the "godel kele zurah" (art-potter, M. K. 11a; Yer. Shab. vii. lOd), and the " kaddar " (maker of pots, Tohar. vii. 1). The " zaggag," Aramaic "zaggaga" (glazier, M. K- 136; Yer. 'Ab. Zarah ii. 40c), is specialized into the "nofeah kele zekokit " (glass-blower, Yer. Shab. I.e.). Here belongs the "hofer shihin" (ditchWorkers in digger, B. K. 50a). The " bursi" Clay, (tanner or hide-dresser; see Krauss, Earth, and "Lehnworter," s.v.) or '"abbedan" Leather. (Kelim xxvi. 8) had as assistant the "shallaha" (flayer, skinner, Shab. 496), who prepared the hides for tanning. As specialists in this line are found the " shakkaf " or " ushkafa" "

pahara

K

"