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Corriere dello Sport – Stadio

Corriere dello Sport – Stadio is an Italian national sports newspaper based in Rome, Italy. It is one of three major Italian sports daily newspapers and has the largest readership in central and southern Italy, the fourth most read throughout the country. Corriere dello Sport – Stadio was founded as a merger between Corriere dello Sport, founded in 1924, Stadio, founded in 1948; the paper is published in broadsheet format. The 2008 circulation of the paper was 225,643 copies. According to third-party web analytics providers Alexa and SimilarWeb, Corriere dello Sport's website is rated as the 91st and 166th most visited website in Italy as of July 2015. SimilarWeb rates the site as the fourth most visited sports website in Italy, attracting 4.7 million visitors per month. 1942 - Alberto Masprone 1943 - Umberto Guadagno 1944 - Pietro Petroselli 1947 - Bruno Roghi 1960 - Antonio Ghirelli 1961 - Luciano Oppo 1972 - Mario Gismondi 1976 - Giorgio Tosatti 1986 - Domenico Morace 1991 - Italo Cucci 1995 - Mario Sconcerti 2000 - Italo Cucci 2002 - Xavier Jacobelli 2003 - Alessandro Vocalelli 2012 - Paolo De Paola 2018 - Ivan Zazzaroni Media of Italy Official website

Yehuda Leib Krinsky

Yehuda Leib Krinsky was a Belarusian Jewish Hebrew scholar, theologian and philanthropist, in the late 19th and early 20th centuries. Krinsky was born into an Eastern European rabbinical family, he was born in Minsk. In his youth, he studied both Torah and secular studies. On, he moved to Slutzk, where he went into the timber business, made a fortune, he became supporting rabbis and Torah scholars. On, he moved to Minsk, where he began his major work of scholarship, the Meḥōqeqē Yehudā. Only one work by Krinsky is known; this one work is the five-volume Meḥōqeqē Yehudā or Mechokekei Yehudah, a super-commentary on Abraham ibn Ezra's commentary on the Pentateuch and certain of the Megilloth. The title, meaning The Lawgivers of Judah, is a reference to Krinsky's first name. Krinsky worked on the Genesis volume from at least 1903 until 1907, it is one of the most popular supercommentaries on Ibn Ezra. The volume on Exodus was published in 1910, he continued to work on the remaining three volumes, but they did not get published until 1928, by which time Krinsky was no longer alive.

The published Meḥōqeqē Yehudā includes the Hebrew text of the Pentateuch, the Aramaic text of Targum Onqelos, the commentaries of Rashi and Ibn Ezra. Beneath these sources appear Krinsky's annotations. Krinsky's notes on Ibn Ezra are divided into two columns; the first column is entitled Yahēl Ōr, it consists of straightforward explanations of Ibn Ezra's words. The second column is entitled Qarnē Ōr; these essays include quotes from one or more of the following three sources: classical rabbinic literature. When the other writers criticize Ibn Ezra, Krinsky tries to defend him. One of the most valuable aspects of the Qarnē Ōr is the extensive quoting from Ibn Ezra's other works; the commentary of Ibn Ezra on the Torah is a concise and cryptic work. One of Krinsky's contributions to the study of Ibn Ezra was to explain the meaning of many of the arcane allusions in his commentary; the first volume is preceded by a short history of the Ibn Ezra's life and a bibliography of his works. Attached to the Meḥōqeqē Yehudā is a work Minḥath Yehudā, a brief super-commentary on Rashi's commentary on the Pentateuch, which notes the ancient Rabbinic sources for Rashi's comments, clarifies the correct reading of Rashi's text.

Krinsky's annotations in Meḥōqeqē Yehudā make frequent reference to thinkers of the Haskala, such as Heinrich Graetz, S. D. Luzzatto, Moses Mendelssohn; this raises the question of. The study of Ibn Ezra's writings was not common among non-haskalic, Haredi Jews of nineteenth-century Eastern Europe, for Ibn Ezra's commentary focuses on Hebrew grammar, and, to a lesser extent, the sciences. Thus, it would be reasonable to suspect; the haskama of Rabbi Eliezer Rabbinowitz, prefixed to the Genesis volume of Meḥōqeqē Yehudā, refers to Krinsky as "God-fearing", an epithet that makes it clear that Krinsky was observant of Jewish law. This would place him in the religious branch of the Haskala, rather than its secular branch; this is clear from other evidence, such as Krinsky's choice to publish Meḥōqeqē Yehudā in the form of a traditional Pentateuch for liturgical use in the synagogue. The haskamoth that Krinsky managed to obtain for his volume on Exodus were indeed written by key figures of the religious Haskala, including Abraham Berliner, A. E. Harkavy, S. A. Poznanski, among others.

There are haskamoth from major Haredi leaders such as R' Isser Zalman Meltzer who praises Krinsky for his attention to "Dikduk HaLashon" implying that the Haredi world was quite comfortable with his work. The work Meḥōqeqē Yehudā has not been received well; the traditional world seems to have ignored it altogether, whereas the critical world has given it a number of bad reviews. In 1907, the year when Krinsky published the first volume, David Hertzog published a harsh review of it in ZDMG. Much in 1990, Arye Prijs called Krinsky's work misleadingly incomplete. Despite the flaws for which Krinsky's work has been criticized, Meḥōqeqē Yehudā remains to this day the only modern complete supercommentary on Ibn Ezra's Pentateuch commentary. All the other attempts by moderns to produce a supercommentary on Ibn Ezra's Pentateuch commentary have either been woefully minimal, or covered only a few chapters of Ibn Ezra's commentary margavriel.blogspot.com: Who was Yehudo Leib Krinsky Photograph