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THE JEWISH ENCYCLOPEDIA

the cause of Orthodoxy gave weight to his opinions. In contrast to Hirsch, Bamberger was no extremist, but a conservative. Hirsch opposed Reform on the principle that "history must turn back"; and he had his own system for a " scientific construction of

Judaism." Bamberger, however, resisted Reform simply because it was an innovation in opposition to traditional Judaism and this reverence for the old prevented him from denying the term " Jewish" to communities whose history had been known as Jewish for hundreds of years. The dispute continued with some heat, and ended only with Bamber;

ger's death.

Bibliography: N. Bamberger, Rahbmer Seligman Bar Bamberger, Wiirzburg, IBS'; Fuenn, Keneset Yisrael, p. 595 ; Kayseriing, in Gcdenlshliltter, 1893, p. 6 ; idem, in Ally. Zeit. des Jndenthums, 1878, p. 716; Lebmann, in Israelit, 1878, pp. 107S-1081.

L. G.

BAMBERGER, SOLOMON



German rabbi and

Talmudic author; born

May

1,

1835.

He

is

in Wiesenbronn, Bavaria, the son of the eminent rabbi

Baer Bamberger, from whom he received his first instruction in Talmud. After having privately acquired the necessary knowledge in secular branches, he passed his examination as rabbi at Wiirzburg in 1860, and in the following year was appointed substitute rabbi (Rabbinatsverweser) at Hassfurt. From 1864 to 1872 he was Klaus rabbi of Sulzburg; from 1872 to 1880 of Lengnau-Endingen, Switzerland from 1880 to 1887 of Niederhagenthal, Alsace and since 1887 of Sennheim, Alsace. Bamberger wrote lexicographic notes on various Talmudic treatises, under the title "Limmud 'Aruk," of which there have appeared those on Shabbat (Filrth, 1868), Berakot (1872), Roshha-Shanah, Ta'anit, Sukkah (Mayence, 1890), and Megillah (Berlin, In the last-named are included some re1897). sponsa of his father's. Additions to Bamberger's notes on Berakot and Shabbat are published under the title "Hegyon Shelomo" (Mayence, 1898). He also translated his father's manual on Shehitah, "More la-Zobehim " (Frankfort-on-the-Main, 1894). M. L. B. s.

Seligman



Bamberger, Selig-man

Ban

and Talmudical education, was a good Heand every day for the last thirty years of his

Biblical braist,

lectured on a chapter of the Bible in his private Bampi devoted himself specially to tracing the Jewish religious customs to their sources in both Talmuds and in the Midrashim, and is said to have left in manuscript a work on that subject life

synagogue.

Mekor Minhagim" (Source of Customs).' A few extracts from that work were published in the yearbook "Keneset Yisrael," 1888, ii., and in the " Ha-Kerem. Bampi was on equally good terms with the orthodox Talmudists and with the progressive "Maskientitled "

Among the many Hebrew scholars whom he aided in the publication of their works was Kalman Schulman, who dedicated to Bampi the third volume of his " Toledot Hakme Yisrael " (Wilna, 1883). Besides being one of the first and most enthusiastic members of the old Hobebei Zion of Minsk, Bampi was also a contributor to most of its charitable inlim."

and an active worker in communal affairs. After his death Bampi's valuable library, comprising about 6,000 volumes mostly Hebraica, which he had collected at great cost during many years was sold to A. L. Friedland. These books formed an important part of the Friedland collection, which was later donated by its owner to the library of the Asiatic Museum in St. Petersburg. Many of Bampi's books contain marginal notes in his handwriting. stitutions

—

Bibliography: Keneset Yisrael, v.

1,

iii.

644



Ha-Asif,

BAMOTH-BAAL

("The Heights of Baal"): elevated point in the land of Moab (Num. xxii. 41), which was allotted to the Reubenites (Josh. xiii. It is probably identical with the Bamoth be17). tween Nahaliel and the "valley that is in the country of Moab, to the top of Pisgah," mentioned in the Bethlist of stopping-places in Num. xxi. 19 et seq. bamot in the Moabitb Stone, line 27 (perhaps this is also the reading of Isa. xvi. 2), may also be considered as connected with it. According to the allotments in Josh. xiii. 17, some take the place to be on Mount 'Att&rus. G. A. Smith (" Historical Geography of Palestine," p. 562) is inclined to the opinion of Conder ("Heth and Moab," pp. 189 et seq.) that it is located at one of the many cromlechs above the "Wady Dchided, northeast of the Dead Sea. The statement of Eusebius, which places it on the Arnon,

An

can not possibly be correct, j.

F. Bu.

jr.

BAMPI, ISSACHAR DOB BAER



Scholar

and philanthropist; born 1823 at Minsk, Russia; died there March 10, 1888. He received a thorough

1889,

9(1.



P.

BAN

"

herem

Wi.

A

proclamation devoting or consecrating to the Deity persons or things to be excluded from use, or, as was the rule in Biblical times, to be utterly destroyed. The noun "herem," or the verb "heherim," translated in A. V. "utterly destroyed " (Ex. xxii. 19 [R. V. 20] Num. xxi. 2, 3 Deut. ii. 34, vii. 2; I Sam. xv. 3), "devoted" (Lev. xxvii. 28, 29; Num. xviii. 14), "dedicated" (Ezek. xliv. 29), or " consecrated " (Micah iv. 13), also, rather inaccurately, "accursed " (Josh. vi. 17; vii. 1, 11-15), denotes, like " hekdesh " from " kodesh " ( Jer. xii. 3), consecration or separation; being derived from the same root as the Arabic " haram " (sacred territory) and "harim" (forbidden ground) or "harem" (forbidden person compare the Assyrian " harim tu, " hierodule). Whatever is devoted or banned ("herem") is "most holy unto the Lord " (" kodesh kodashim" Lev. xxvii. The practise of devoting to the Deity the spoils 28). of war, persons or things, found among all ancient nations and primitive tribes, is inseparably connected with the idea of a holy warfare which claims "









booty for the god who leads to victory and in whose honor the captured foes, as well as goods, are destroyed on the spot (see, concerning the Teutonic and Celtic tribes, Tacitus, " Annales," i. 61, xiii. 57; all

Csesar,

"De

Bello Gallico,"

vi.

respecting the 157; and for Sch wally, " Kriegs-

17;

Indians, Waitz, "Anthropologic,"

iii.

the Arabs, the passages quoted by alterthuemer, " pp. 35-38). King Mesha of Moab tells in his inscription (lines 16-18) how, after having carried off the vessels of Yhwh from the city of Nebo and dragged them before Kemosh, his god, he devoted ("heheramti") 7,000 prisoners to Ashtor- Kemosh, and how he