Tsvi Hirsch Filipowski (1816-13 July 1872), Hebraist and actuary, sometimes referred to as Herschell Phillips Filipowski. A maskil born in Virbalis, Lithuania, he arrived in London in 1839 and taught Jewish boys. In 1846 he published Mo’ed Mo’adim, a study of Jewish and other calendars, and in 1847 The Annual Hebrew Magazine (Hebrew title Ha-Asif, The Harvest’). His A Table of Anti Logarithms appeared in 1849, and his translation from Latin into English of Napier’s treatise on logarithms in 1857. In 1851, when he was listed in the Census as a London printer, he founded the Chevrat Me’orerei Yeshenim (Hebrew Antiquarian Society) in order to publish medieval Hebrew texts. Major works that he edited and printed for it included Menahem ibn Saruq’s Mahberet Menahem (1854) and Abraham Zacuto’s Sefer Yuhasin ha-Shalem (1857). During the late 1850s he worked in Edinburgh as an actuary, returning to London in about 1860. He compiled the Colonial Life Assurance Company’s 1861 Almanac and edited Baily’s Doctrine of Life Annuities and Assurance (1864-6). In 1862 he published, using a Hebrew type of his own design, Tefilot Yisrael, a pocket edition of the Ashkenazi prayer book with his own English translation. In 1867 he founded a short-lived periodical, The Hebrew National. His Biblical Prophecies (1870) dealt mainly with messianic passages in Isaiah.
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Contributed on: 09 Dec 2013 by Tsvi Hirsch Filipowski (translation) | Unknown Author(s) | Aharon N. Varady (transcription) | ❧
The Megillat Antiochus was composed in Palestinian Aramaic sometime between the 2nd and 5th century CE, likely in the 2nd Century when the memory of the Bar Kochba revolt still simmered.. The scroll appears in a number of variations. The Aramaic text below follows the critical edition prepared by Menaḥem Tzvi Kaddari, and preserves his verse numbering. The English translation by Rabbi Joseph Adler (1936) follows the Hebrew translation in the middle column, the source of which is a medieval manuscript reprinted by Tzvi Filipowsky in 1851. Adler and Kaddari’s verse ordering loosely follows one another indicating variations in manuscripts. Where Aramaic is missing from Kaddari’s text, the Aramaic version from Adler’s work is included in parentheses. Adler also included a Yiddish translation which we hope will be fully transcribed (along with vocalized Hebrew text, a Hungarian translation, and perhaps even a Marathi translation from South India) for Ḥanukkah 5775 , G!d willing. . . .