This article examines several medieval pietistic works in northern France and Germany that shed light on the influence of Hasidei Ashkenaz. It also considers recent scholarship by Israel Ta-Shma, Ephraim Kanarfogel, Haym Soloveitchik, and Benjamin Richler. Ta-Shma and Kanarfogel have argued that the Tosafist school of Evreux was influenced by the religious ideals of the Ashkenazi pietists, whereas Soloveitchik has insisted that no significant Ḥasidic influence can be detected in the Tosafist school. Relying on manuscript evidence, Richler claimed that Sefer ha-Yir’ah, which had long been attributed to the Catalan scholar Jonah of Gerona, was an Ashkenazi work titled Ḥayyei ‘Olam. Nevertheless, the scholarly consensus today views the traditional attribution as correct. The present study contends that the medieval practice of copying and circulating the works of others upholds Richler’s theory. One can therefore rightfully distinguish between Jonah’s activities as an independent author and his role as a scribe who transferred material from France, where he studied in his youth, to Spain, where he became an influential scholar and public figure. Following the reconstruction of the textual history of Ḥayyei ‘Olam-Sefer ha-Yir’ah, this article makes the case for how pietism or radical piety moved to France, that is, from Ḥasidei Ashkenaz to Evreux. Two German works were likely the main catalysts: Sefer Ḥasidim attributed to Judah he-Ḥasid and works written by Eleazar of Worms. Although little is known about the reception in France of the texts composed by Eleazar, it would seem that the modification of Sefer Hasidim evolved into Sefer Ḥasidut and impacted the formation of Ḥayyei ‘Olam.

本文考察了法国北部和德国的几项中世纪圣书作品，这些作品揭示了哈西迪·阿什肯纳兹（Hasidei Ashkenaz）的影响。它还考虑了以色列Ta-Shma，Ephraim Kanarfogel，Haym Soloveitchik和Benjamin Richler最近的奖学金。Ta-Shma和Kanarfogel认为，埃夫勒（Evreux）的托萨夫派受到Ashkenazi虔信主义者的宗教理想的影响，而索洛维奇克（Soloveitchik）则坚持认为在托萨夫派中无法发现任何重大的“司法影响”。根据手稿证据，Richler声称长期以来被认为是加泰罗尼亚学者Gerona Gerona的Sefer ha-Yir'ah是一位名为Yayyei'Olam的Ashkenazi作品。。然而，今天的学术共识认为传统的归因是正确的。本研究认为，复制和传播他人作品的中世纪实践秉承了里奇勒的理论。因此，可以合理地区分约拿作为独立作家的活动和作为抄写员的角色，后者是将材料从他年轻时就读过的法国转移到西班牙，在那里他成为了有影响力的学者和公众人物。在重建Ḥayyei'Olam-Sefer ha-Yir'ah的文本历史之后，本文论证了虔诚主义或激进虔诚如何转移到法国，即从ḤasideiAshkenaz到Evreux。两部德国作品可能是主要的推动力：塞弗·阿西迪姆（SeferḤasidim）归因于犹大·他·西斯（Judahhe-Ḥasid）和蠕虫虫（Eleazar）的作品。虽然知之甚少由埃莱亚萨组成的文本在法国接待，这似乎是的修改之书的Hasidim演变成之书Ḥasidut和影响的形成Ḥayyei“奥兰。