AJS Review: Vol. XXI, No. 2, 1996

Front Matter Source: AJS Review, Vol. 21, No. 2 (1996), pp. i-340 Published by: Cambridge University Press on behalf of ...

Author: Nelson | M

12 downloads 3280 Views 24MB Size Report

This content was uploaded by our users and we assume good faith they have the permission to share this book. If you own the copyright to this book and it is wrongfully on our website, we offer a simple DMCA procedure to remove your content from our site. Start by pressing the button below!
Report copyright / DMCA form

DOWNLOAD PDF

Front Matter Source: AJS Review, Vol. 21, No. 2 (1996), pp. i-340 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486696 . Accessed: 11/07/2011 16:29 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].

Cambridge University Press and Association for Jewish Studies are collaborating with JSTOR to digitize, preserve and extend access to AJS Review.

http://www.jstor.org

AJS VOL, XXI,NO. 2 1996

t''i SPi

TheJournalof the Associationfor JewishStudies

('I

REVIE

Volume XXI, Number2

1996

ASSOCIATION FORJEWISHSTUDIES WALTHAM,MASSACHUSETTS

AJS Review EDITOR:

NormanA. Stillman,University of Oklahoma EDITORS: ASSOCIATE

Nehama Aschkenasy,University of Connecticut,Stamford Rela Geffen, GratzCollege RobertGoldenberg,State University of New Yorkat Stony Brook BenjaminC. I. Ravid, BrandeisUniversity MarshaRozenblit,University of Maryland EDITOR: CORRESPONDING

Lloyd P. Gartner,Tel-Aviv University BOOKREVIEWEDITOR:

GaryRendsburg,CornellUniversity ASSISTANT: EDITORIAL

JohnBorrego TheAJSReview(ISSN 0364-0094) is publishedtwice annuallyby the Association

forJewishStudies.

forconsideration shouldbe sentto Prof.NormanA. Stillman,History Manuscripts 455 W.Lindsey,Universityof Oklahoma, Norman,OK73019-0535. Department, Booksforreviewshouldbe sentto Prof.GaryA. Rendsburg, Dept.of NearEastern Hall,CornellUniversity, Studies,360Rockefeller Ithaca,N.Y.14853-2502. forJewishStudies C 1996by theAssociation IN THEUNITEDSTATES OFAMERICA MANUFACTURED

AJSREVIEW FORJEWISHSTUDIES THEJOURNALOFTHEASSOCIATION VOLUMEXXI,NUMBER2, 1996 Articles 273

L. SATLOW MICHAEL "Textsof Terror":RabbinicTexts, Speech Acts, and the Controlof Mores

299

FRAM EDWARD PerceptionandReceptionof RepentantApostatesin MedievalAshkenaz and PremodernPoland

341

YORAM BILU DybbukandMaggid:TwoCulturalPatternsof AlteredConsciousness in Judaism Book Reviews

367

David A. Glatt.ChronologicalDisplacementin Biblical and Related Literatures SCOTTNOEGEL

369

RichardA. Henshaw.Female and Male: The CulticPersonnel: The Bible and the Rest of the AncientNear East AVIGDORHUROWITZ

372

FrederickE. Greenspahn.WhenBrothersDwell Together:ThePreeminenceof YoungerSiblingsin the HebrewBible BRIN GERSHON

376

LeilaLeahBronner.FromEve to Esther:RabbinicReconstructions of Biblical Women MAYER GRUBER

379

in the Bible:A FeministApproach IlanaPardes.Countertraditions ANNEKROOK

CONTENTS

ii

381

MosheAberbach.Labor,Craftsand Commercein AncientIsrael H. CORBETT JOHN

384

SaulM. Olyan.A ThousandThousandsServedHim:Exegesisand the NamingofAngels in AncientJudaism JOHNREEVES

386

JamesH. Charlesworth,ed. TheDead Sea Scrolls:Hebrew,Aramaic, and Greek Textswith English Translations.Vol. 1: Rule of the Communityand RelatedDocuments GARYA. RENDSBURG

389

BilhahNitzan. QumranPrayerand ReligiousPoetry HANANESHEL

392

Daniel Sperber.Magic and Folklorein RabbinicLiterature RIVKAULMER

394

RichardG. Marks.TheImage of Bar Kokhbain TraditionalJewish Literature:False Messiahand NationalHero STEPHENBENIN

396

MarkR. Cohen. UnderCrescentand Cross: TheJews in the Middle Ages BOWMAN STEVEN

400

Arie Schippers.Spanish Hebrew Poetry and the Arabic Literary Tradition:Arabic Themesin HebrewAndalusianPoetry ROTH NORMAN

402

MichaelFishbane.TheKiss of God: Spiritualand MysticalDeath in Judaism IRAROBINSON

403

Elliot Wolfson. Througha SpeculumThatShines: Visionand Imaginationin MedievalJewishMysticism GILLER PINCHAS

406

RobertBonfil.JewishLife in RenaissanceItaly HOWARDADELMAN

CONTENTS

408

iii

Allan Arkush.MosesMendelssohnand the Enlightenment COHEN JONATHAN

413

AlanSilverstein.AlternativestoAssimilation:TheResponseofReform Judaismto AmericanCulture,1840-1930 ALAN LEVENSON

416

David Cesarani. The "JewishChronicle" andAnglo-Jewry, 1841-1991 MILTONSHAIN

418

AronRodrigue.ImagesofSephardiandEasternJewriesin Transition: TheTeachersof theAllianceIsraelite Universelle,1860-1939 MALINO FRANCES

421

LauraZittrainEisenberg.My Enemy'sEnemy:Lebanonin the Early ZionistImagination,1900-1918 MEIRZAMIR

423

Tony Kushner. The Holocaust and Liberal Imagination: A Social and

CulturalHistory MELVINSHEFFTZ

426

MosheY. Herczl.Christianityand theHolocaustof HungarianJewry A. JELINEK YESHAYAHU

429

ReenaSigmanFriedman.TheseAreOurChildren:JewishOrphanages in the UnitedStates, 1880-1925 PAMELAS. NADELL

432

Guy H. Haskell.FromSofiato Jaffa: TheJews of BulgariaandIsrael STEVENBOWMAN

434

EthicsofResponsibility:PluralisticApproaches WalterS. Wurzburger. to CovenantalEthics Louis E. NEWMAN

437

Eliezer Schweid. Democracy and Halakhah MICHAELWYSCHOGROD

441

Collected Studies

iv

465

CONTENTS

Books Received Hebrew Articles

~

..... i? ?*iii i~?l i•.............

=II!

10:

XM ~

I ?I?i

i.

!

i

EDITED

VIUr

R.

boho

OSK

teHb*

J

COWREEN51E ?41

?-";?F:

?A

EXCEPVONAL

..

eslmIre

:

.!

COWAINS P;

THI

AITH w~*

??iiiii

EIGOSLF OVRIG

JWR,

B IGDE

ji

RENCE

H

.

L TRIA

H

.;~CI LITIES!

'?'ii:,9~i["NU kTE

........I ,=•.

.

f

i

% $i~?.~ ~.:?a~~i 1Cpx

? .?l'~axr:PwaAI~l;'??

~

WSORYI,?OF

nf

ii;

THTEUIAT COTEPOAR

GEOFRY

F~.1~t~&P

'd~:a~*ri~ir

ox=o% ,jc?

ad

L

=:•

!i

IIIII IIIiill•iU•,li•x ONAV i i ii iiii i ii• ? rL*LLL*P~IE~RI.. ...?? :'? IP'~I V

?

.

L9!*:r~l:*A1*x

l

:~~~"I~~rP

=oi ILW*~I

L~~LY~*???~P

s

IE a~lLa1 1*?l ~l ~

Scholastic Magic

Ritualand Revelationin EarlyJewishMysticism

MichaelD.Swartz

In exploringthe social backgroundof earlyJewishmysticism,ScholasticMagic tells the story of how imaginationand magic were made to serve memoryand scholasticism.In the visionaryliteraturethat circulatedbetween the fifth and ninth centuries,there are strange tales of ancient rabbisconjuringthe angel known as SarTorah,the "Princeof the Torah."Throughclose readingsof this literature,Michael Swartzuncoversunfamiliardimensionsof the classicalJudaicidea of Torah. "ScholasticMagicwill take its place alongsidea growing listof importantstudies in the historyof Jewishmysticismand magic.... lucidlywrittenand well organized."-Elliot Wolfson,New YorkUniversity Cloth:$35.00ISBN0-691-01098-6

The Order of Terror The Concentration Camp

Wolfgang Sofsky

Translated fromthe Germanby William Templer "[Sofsky]shows the structureof the concentrationcamp as a complex place of modern civilization.What he has achievedwill takeyour breathaway.... He has writtena book which will fundamentallyenrichour knowledgeof human nature,the organizationof power, and the execution of terror."-DerSpiegel Cloth:$29.95 ISBN0-691-04354-X Due December

New in paperback

Jew and Gentile in the Ancient World

fromAlexanderto Justinian Attitudesand Interactions

LouisH.Feldman "Feldman's book is . . . the most comprehensive recent study of relations

between Jewand Gentile in the ancientworld. It will take its place with the classic works ... as an indispensableresourcefor the study of Judaismin the Hellenistic and Romanworld."-John J. Collins,Journalof BiblicalLiterature Paper:$24.95ISBN0-691-02927-X AVAIABLEAT

FNE

BOKSTRLS

R

D

[C

L

IROI

THEPUBI

HI

00-77-12

JOHN

1997

TEMPLETON FOUNDATION announces the

CALL

FOR

EXEMPLARY

PAPERS

in

HUMILITY THEOLOGY

T

oencourage scholarly research on matters of both spiritual and scientific

theJohnTempletonFoundationinvitesscholarsto submitpapers significance, on topicsregardingtheconstructive interaction of: * Theology and the naturalsciences * Religion and the medical sciences, or * Religion and the human behavioralsciences. These papers must proceed from professional scholarship and display a spirit of intellectual humility,a respect for varied theological traditions,and an attitude of open-minded inquiry into the varied ways in which theology/religion and the empiricalsciences can be mutuallyinformative. Prizes of $2, 000 will be awarded in November 1997. The deadlinefor submission of papers is June 1, 1997. (Please designate one of the three broad subject areas when submittinga paper.) To be eligible for awardconsideration,a paper must also: * Have been accepted for publication or published since June 1994, in a peer-reviewedscholarlyjournal, or in some other comparablyselective scholarlypublication. * Be 3,000 to 10,000 words in length and be accompanied by a 600-word pr6cis (in English, even if the paper is written in a differentlanguage). For more information about the 1997 Call for Exemplary Papers, including the criteria by whichpaperswill bejudged,you may write to: ExemplaryPapersProgramDirector TEMPLETON FOUNDATION JOHN (http://www.templeton.org) P.O.Box 8322 a Radnor,PA 19087-8322USA

City of Stone

TheHidden Historyof Jerusalem

Meron Benvenisti "Amongthe very best books everwrittenon Jerusalem.... A book which is indispensiblefor our understanding of whatJerusalemhas meant and meansto Israelisand Palestinians,and how the 'Jerusalem problem'might be resolvedfor the mutualbenefitof all its residents." -Richard Hecht, coauthorof ToRuleJerusalem

.A

From

s

or,.....0

Ali)

FromCityof Stone

$24.95 cloth, illustrated

Comrades and Enemies

Jews in the Notarial Culture

ArabandJewishWorkers inPalestine,

WillsinMediterranean Latinate Spain,

1906-1948 Zachary Lockman "Animpressiveachievement,subtle, nuanced,andyet firmlygroundedin a massof well-weightedandwellinterrogatedarchivaldocumentsand memoirs. It is clearlythe best book yet writtenon MandatoryPalestine." -Juan Cole, Universityof Michigan $60.00 cloth, $25.00 paper

1250-1350

Robert I. Burns, S.J. and illuminating,informed "Fascinating by outstandingscholarlyanalysis.... With his deft touch, Bumsopens a most unusualwindowon the realitiesof medievalIberianJewishlife." -Robert Chazan,authorof European JewryandtheFirstCrusade $45.00 cloth

The Rabin Memoirs An ExpandedEditionwitbRecentSpeeches, New Photographs, andan Aftewnoord Yitzhak Rabin Afterwordby YoramPeri YitzhakRabin'smemoirs,firstpublishedin 1979 but long out of print,arenow availablein this expandededition. His memoirsareimportantnot only for the insider'sview they offeraboutIsraelandthe MiddleEast,but also for providinga very humanportraitof a heroicworldleader. $40.00 cloth, $16.95 paper,illustrated

New Beginnings

The Selected Poetry of YehudaAmichai

Edited by Grace Cohen Grossman The SkirballMuseumin LosAngelesis home to one of the most significant Judaicaartcollectionsin the Western Hemisphere.This volumeto discusses the museum'soriginsand its extensive collections,which encompassfour thousandyearsof Jewishhistorical experience.

Newly RevisedandExpandedEdition WithFortyNew Poems Translatedby ChanaBlochand StephenMitchell "Yehuda Amichai'ssplendidpoems, refinedandcast in the desperate foundriesof the MiddleEast,wherelife and faitharealwaysat stake,exhibita majesticand Biblicalrangeof the topographyof the soul."-Anthony Hecht

and Museum Collections TheSkirball Exhibition Inaugural

$50.00 cloth, $24.95 paper,illustrated

The Cross and the Pear Tree A Sephardic Journey

Victor Perera Newinpaper-"Astrangeandwondrous journey,a kindof Sephardic'Roots,': the chronicleof two paralleljourneys, one outward,the other inward.... The outwardjourneyof Perera's book illuminatescenturiesof Sephardic historythroughthe prismof one Chronicle prolificfamily."-SanFrancisco Review

Literature of theMiddleEast,$14.95 paper

The Selected Poetry of Dan Pagis

Translatedby StephenMitchell Introductionby RobertAlter 'The poemsglow with pleasurein themselves.One can heara kindof laughterresonating,as if having surpassedthe momentand its trial, havingpresentedsufferingyet having set distancefromit throughthe mediumof his art."-David Ignatow Literature of theMiddleEast,$14.95 paper

$14.95 paper,illustrated

On the Marginsof Modernism Decentering Literary Dynamics

Chana Kronfeld "Amilestonein the studyof modernJewishliterature.It seriouslyengagesand recontextualizesall the scholarshipthat camebefore,andby so doing sets it on a new course:applyinga rigorousdefinitionof modernismyet insistentupon methodologicaldiversity,deeplygroundedin Hebrewcultureyet unabashedly -David G. Roskies,authorof Against theApocalypse diaspora-centered." $45.00 cloth, $18.00 paper Contraversions,

At bookstores ororder80-soo-22-66S7.

OF CALIFORNIA UNIVERSITY PRESS

"Texts of Terror": Rabbinic Texts, Speech Acts, and the Control of Mores Author(s): Michael L. Satlow Source: AJS Review, Vol. 21, No. 2 (1996), pp. 273-297 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486697 . Accessed: 11/07/2011 16:40 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



"TEXTSOF TERROR": RABBINICTEXTS,SPEECHACTS, AND THE CONTROLOF MORES by MICHAEL L. SATLOW In 1962, J. L. Austin publisheda set of lectures entitledHow to Do Thingswith Words.'In this foundingdocumentof speechact theory,Austin arguesthatlanguagenot only can say things,but it can also do things(what he calls the illocutionaryforce of language).2Austin'ssignalexampleof the illocutionaryforce of languageis the wedding ceremony,in which words properlyrecited actually create a marriage.3Later studentsof speech act theoryhave expandedthe applicationof this insight:all language,writtenor spoken,has an illocutionaryforce thatdependson the contextof the speech act.4All languagenot only, or even primarily,says; it also does. Referencesto theMishnah,Tosefta,SipreNumbers,SipreDeuteronomy, BabylonianTalmud andPalestinianTalmudare indicatedrespectivelyby m., t., SipreNum.,SipreDeut., b. andy., followedby an abbreviationfor the nameof the tractate.A versionof this paperwas readat the 1993 AAR/SBLAnnualMeetingin the "HistoryandLiteratureof EarlyJudaism"section. In additionto the participantsof thatsectionandthe two anonymousrefereesfor thisjournal, I owe thanksto severalpeople who readthis paperin one or anotherof its variousformsand offeredmany helpfulsuggestions:Shaye Cohen,RichardKalmin,Benny Kraut,Holt Parker, Amy Richlin,BenjaminSommer,RichardSarason,and JudithRomneyWegner.I, of course, remainresponsiblefor the ideasandremainingerrors. 1. J. L. Austin, How to Do Thingswith Words(Cambridge,Mass.: HarvardUniversity Press, 1962). 2. Ibid.,pp. 4-11, 94-107. 3. Ibid.,pp. 5-6. 4. I returnbelow to this issue in greaterdetail.The scholarlycontroversyover the limits of the applicationof speech act theoryis beyondthe scope of this paper,but see especially

AJSReview21/2 (1996):273-297

273

274

MICHAEL L. SATLOW

Rarely have scholars applied the questions developed in speech act theoryto the rabbinictexts of late antiquity.5What did rabbinictexts do? Recent scholarship,especiallyin anthropologicaland sociologicalliterature on religion and in feminist film criticism,has shown that one thing that texts (however broadly defined) do is to constructand reproducesocial relationswithina culture.6Movies, for example,by representingas "normal" or glorifyingculturalnorms--even (or perhapsbetter,especially)on a deep level--serve to reinforcecurrentculturalnormsand to reproducethem for the future.Even ostensiblyobjectivescientificdiscoursehas been shownto be a culturalproduct:the modempresentation,for example,of reproductive theoriesuses languagethatreflectsandperpetuatesgenderstereotypes.7 If visualmediaarethe primarymode for the transmittalof culturalnorms in thepresentday,textswerean importantmodeof transmittal amongthe elite in antiquity.If we assumethatthe rabbisformedsmall social groupswithin a much largersocial context,and were distinguishedby theirtextualstudy thentheserabbinictextsmay havebeentheprimary and"text-centeredness," meansby which the rabbisattemptedto reinforceand reproducesanctioned culturalnorms.8Thatis, a groupthatgives muchauthorityto receivedtexts John R. Searle,SpeechActs: An Essay in the Philosophyof Language(Cambridge,Mass.: HarvardUniversityPress, 1969). Throughoutthis paperI follow the conclusionsof Petrey, who arguesthatall language,includingtextuallanguage(for which Austindid not allow), is thatis, has illocutionaryforce(SandyPetrey,SpeechActsandLiteraryTheory "performative," York: Routledge, 1990],pp. 22-41). [New Torahand 5. One notableexceptionis StevenD. Fraade,FromTraditionto Commentairy: in the MidrashSifreto Deuteronomy(Albany:StateUniversityof New York Its Interpretation Press, 1991).FraadearguesthatSifreDeuteronomyhadan illocutionaryeffecton its audience, helpingrabbisto establishgroupidentificationandsolidarity:"Ina sense,as theyworkthrough the commentarythe commentaryworksthrought[sic] them,"(p. 19). I argueherethatdisparate force. traditions,like a fixed text, can also havea transformative 6. See forexamplesLauraMulvey,"VisualPleasureandNarrativeCinema,"Screen16, no. 3 (1975):6-18; Teresade Lauretis,AliceDoesn't:Feminism,Semiotics,Cinema(Bloomington: IndianaUniversityPress, 1984);JudithMayne,"FeministFilm Theoryand Criticism,"Signs 11 (1986): 81-100. 7. See Emily Martin,"TheEgg andthe Sperm:How Sciencehas Constructeda Romance Basedon StereotypicalMale-FemaleRoles,"Signs 16 (1991):485-501. 8. Rabbinicsocialorganizationis poorlyunderstood.Lee Levinepostulatesthatin Palestine in themid-latethirdcenturytherabbisformeda "class,"althoughhis use of thetermis somewhat vague (Lee Levine, TheRabbinicClass of RomanPalestine [New York:JewishTheological Seminaryand Yad Izhak Ben-Zvi, 1989], pp. 13-14). Goodblattand Gafni have debated whetherrabbisin Babyloniawere organizedin disciple circles or largerlearningacademies.

TEXTSOFTERROR

275

would most likely attempt,consciously or unconsciously,to embed, and thus perpetuate,its societal strategieswithinits own literaryproductions.If we accept the premisethat the rabbisin late antiquityhad limitedjuridical power,then the only way by which they could have promotedtheirvalues and normswould have been throughrhetoricalpersuasion.9Rabbinictexts, in this context,can be seen as agentsof persuasion."0 One areathatthe rabbisattemptedto regulateand controlwas sexuality. In even the most coercivesociety,a complexmix of strategiesmustoperate in orderto enforceculturalsexualnorms.A society mightemploystrategies as diverseas honorand shame,invective,and even ideals of truth,in order to promotesanctionedsexualbehaviorof the individualwithinthatsociety."I These"technologiesof sex,"as Foucaulttermsthem,areintendedto penetrate into domainsthatthe law cannot. See DavidGoodblatt,RabbinicInstructionin SassanianBabylonia(Leiden:E. J. Brill, 1975); and idem, "New Developmentsin the Study of the BabylonianYeshivot,"Zion 46 (1981): 14-38 (in Hebrew);IsaiahGafni,"YeshivaandMetivta,"Zion43 (1978): 12-37 (in Hebrew). Both of these alternativessharethe assumptionthatthese groupswereorganizedexpresslyfor the purposeof studyandlearningof texts.The intendedreaderof rabbinictexts, especiallythe Talmudim,is also not well understood.For some preliminarycomments,see DavidKraemer, "TheIntendedReaderandthe Bavli,"Prooftexts13 (1993): 125-140, esp. 132-133. 9. Rabbinicjurisdictionover the punishmentof offenderswho did not voluntarilysubmit to the rabbiniccourtsis not well understood.It appears,however,thatonly in exceptionalcases did the rabbisadministerpunishmentsotherthan flogging, and even then they were said to have actedillegally.See Origen,Ep. ad Africanus14 (PatrologiaGraeca,11:41);b. Git. 67b; b. B. Qam. 59a-b. See furtherIsaiahM. Gafni, TheJews of Babyloniain the TalmudicEra (Jerusalem:ZalmanShazarCenter1990), pp. 99-100 (in Hebrew);JacobNeusner,A History of theJews in Babylonia(5 vols.; Leiden:E. J. Brill, 1965-70), 2:282-287, 3:220-29; Martin Goodman,State and Society in Roman Galilee, A.D. 132-212, (Totowa,N.J.: Rowman& Allanheld,1983),p. 123. 10. I makeno argumentthroughoutthis paperon the thornyissue of whether,andwhen, these "texts"circulatedin oral or writtenform. While my argumentis neaterif we assume assume that they circulatedin writtenform at a fairly early stage of their genesis, it is not invalidatedif we assume an oral circulation(whetherin a ptiblic context via sermonsor a narrowercontext in individualrabbinicschools or academies).Althoughit strikesme as unlikelythatthe texts consideredhere,manyof which arehighly stylized,circulatedorally,it is likely thatthe attitudesexpressedin themwerepartof publicdiscourse.I thanka refereefor raisingthis issue. 11. Fora statementon how thesestrategiesof control,amongothers,weremanipulated and trans.Robert deployed,see MichelFoucault,TheHistoryof Sexuality,vol. 1,An Introduction, Hurley(New York:RandomHouse, 1980).

MICHAEL L. SATLOW

276

Withinthe extantrabbinicdocumentsproducedin lateantiquitytoo there exist "technologiesof sex," or similarly,"technologiesof gender,"texts that soughtto assertsome nonlegalmeasureof controlover sexualitywhile fortifyingandreproducingexistentgenderrelations.12In this paperI analyze one suchtechnology:the constructionof womenas sexualobjects.Rabbinic texts thatdiscussmale sexualbehavioremploydifferentrhetoricalstrategies than those that discuss female sexual behavior.Whereasthe rabbinictexts on male sexualconductspeakto and directlythreatenmen, those on female sexualconductspeakaboutwomen,oftenwith a violenceof language.After demonstratingthe formaldifferencesbetweenrabbinictexts thatattemptto controlmale and female sexualbehavior,I arguethatthe insightsof speech act theory,especially as used in modem feministcriticism,can be applied fruitfullyto these sources.

Talkingabout Women Rabbinictexts that discuss female sexualbehaviorare oblique.Women, in these texts, are portrayedas objects.Insteadof addressingthemselvesto women, the texts are about women. Moreover,these texts furtherobjectify women by comparingfemale sexualityto food, and often these discussions use violent language. Nowhere in these rabbinictexts do violence and unsanctionedfemale sexual behaviorintersectmore clearly than they the treatmentof the so.ta. Accordingto Numbers5, a man who suspectshis wife of adulteryhas a rightto bringher to the priest,who conductsa ritualand forcesher to drink a potion, "the water of bitterness.""The suspectedadulteressis called the sota. Rabbinic,especiallytannaitic,discussionof the so.tago farbeyondthe biblicalprescriptionsin threerespects:(1) theyemphasizethatthesota ordeal is public;(2) they exaggeratethe humiliationof the sota; and (3) they apply 12. See Teresade Lauretis,Technologiesof Gender(Bloomington:IndianaUniversity Press, 1987),pp. 1-30. 13. Whatthispassagemeansin its biblicalcontext--especially its similarityordissimilarity to trialsby ordealis not ourconcern.In this articleI deal only with the rabbinicuse of this "TheStrange passage.Forsome commentson its biblicalcontext,see TikvahFrymer-Kensky, 34 (1984): 11-26. Case of the SuspectedSotah(NumbersV 11-31)," VetusTestamentum

TEXTSOFTERROR

277

the principleof "measurefor measure"to the ordeal.14Thesediscussionsare also markedwith gory and vivid detailand violence of language.Since the rabbis,by their own admission,are describinga ritualthat has long since becomeobsolete(if it was everin factenacted),thesetextsbecomethe actual producersof meaning." Accordingto theBible,theso.taordealinvolvesthreeactors:the suspicious husband,the suspectedwife, and the priest who conductsthe ordeal.The ordealitself takesplace beforethe priest(Num5:15), wherehe "bring[s]her forwardand [has] her standbeforethe Lord,"(Num 5:16). Thereare hints thatthe ordealbegins insidethe Tabernacle(Num5:17) andends at the altar (Num 5:25). Thereis no hint of publicparticipationin the biblicalaccount. Accordingto the Mishnah,however,the suspectedwife is adjuredby the GreatCourt(insteadof by a single priest),beforebeing led outsidewhere "anyonewho wantsto see comesandsees... andall thewomenarepermitted to see her, as it is said, '... and all the women shall take warningnot to imitateyourwantonness'[Ezek23:48]."16The publicnatureof the ordealis essential:forthe women,at least,she is madeexample.Eventhe suspicionof adulteryputsa womanat risk of publicdisplayandhumiliation.17Thisaspect of the rabbinicconstructionof the ordealis emphasizedin the Babylonian Talmud:"Rabasaid, 'All who wantto see hersee' [citingthe mishnah],there is no differencebetweenmen and women but women are obligatedto see

14. Milgromarguesthat(2) and(3) maybe inherentin thebiblicaltext.See JacobMilgrom, JewishPublicationSociety,1989),p. 303, Numbers,TheJPS TorahCommentary (Philadelphia: nn. 55, 64. 15. See t. Sot. 14:2(ed. S. Lieberman,TheTosefta[4 vols.; New York:JewishTheological Seminaryof America,1955-88], 3.2:235-236). 16. m. Sota 1:4, 6 (ed. H. Albeck,TheMishnah[rpt.6 vols.; Tel Aviv:Dvir, 1988],3:234, 235). All translationsof rabbinictexts are my own. All translationsof biblicaltexts are from Tanakh:A New Translationof the Holy Scripturesaccordingto the TraditionalHebrewText JewishPublicationSociety,1985).Sometranslations havebeenslightlymodified. (Philadelphia: 17. Foranotherexampleon thelinkbetweenthesuspectedadulteressandpublichumiliation, see SipreDeut.26 (ed. L. Finkelstein,SipreonDeuteronomy [rpt.New York:JewishTheological Seminary,1969], 36-37); SipreNum. 137 (ed. H. S. Horovitz,SipreNumbers[rpt.Jerusalem: Shalem, 1992], 183); b. Yoma76b. On this tradition,see Saul Lieberman,Greekin Jewish Palestine (New York:Jewish TheologicalSeminary,1942), pp. 162-164; Steven D. Fraade, HebrewUnion "SipreDeuteronomy26 (ad Deut. 3:23): How Consciousthe Composition?" CollegeAnnual54 (1983):245-301. The rolethathonorandshameplayedin Jewishsocieties in late antiquityis obscure.

278

MICHAEL L. SATLOW

her..."'"Womenmust see the suspectedadulteressto scarethem into proper behavior. Rabbinicsourcesgo beyond the public shamingof the adulteress,prescribingactualhumiliationand physicalabuse.Accordingto the Bible, the priestbegins the so.taordealby baringthe woman'shead (Num 5:18). The discourseof the Mishnahis farmoreviolent: Thepriestgrabshergarments-iftheyrip,theyrip;if theytearopen,theytear open- untilhe revealsherheartandloosensherhair.... If shewascovered inwhitegarments, hecoversherinblackgarments; if shehasgoldjewelryand andrings-theystrip[them]fromher,in orderto disgrace her. chains,earrings Andafterwards he bringsEgyptian ropeandbindsheraboveherbreasts.'9 The Mishnah'sdescriptionof the ordealfinds no biblical support.Not only is the woman publicly accused of her transgression,but she is first subjectedto physicalviolence and then disfigured.She is forcedto hold her offering"in orderto oppressher."20This languageresurfaceslater:when the Mishnahdescribeswhathappensto the potion(whichhas a sanctifiedstatus) if the so.taconfesses in the middle of the ordeal,it statesthatalthoughshe has confessed,"theycajole her and force her to drinkagainsther will."21R. Yehudahexpandson this in the Tosefta,saying that "theyforce her mouth openwith tongs."22 The Mishnah,attemptingto link the illnesses incurredby the guiltysota to her activities,delineatesa theoryof "measurefor measure."23Everyone receivesjust andequalrecompensefor theiractions.The Toseftaexpandson this theme: A. Thusyoufindwiththesotathatthemeasure withwhichshemeasured they measureoutto her.Shestoodbeforehim[i.e.,herlover]so thatshe would the prieststandsherbeforeall, to showher be prettybeforehim,therefore 18. b. Sota 8b, my emphasis. 19. m. Sota 1:5-6 (ed. Albeck,3:234-235). See alsoy. Sota 1:7, 17a. 20. On this phrase,see m. Sota 2:1 (ed. Albeck,3:237);b. Sota 14a;y. Sota 2:1, 17d. On the meal offering,see AdrianaDestro, TheLaw of Jealousy:Anthropologyof Sotah(Atlanta: ScholarsPress, 1989),pp. 89-106. 21. m. Sota 3:3 (ed. Albeck,3:240). 22. t. Sota 2:3 (ed. Lieberman,3.2:159). The same phraseis used in m. Sanh. 7:2 (ed. Albeck,4:189-190), to describehow executionby burningis carriedout. 23. m. Sota 1:7 (ed. Albeck,3:235),citedbelow.

OFTERROR TEXTS

279

disgrace,as it is said, "[andthe] priestwill have her standbeforethe Lord,"

[Num5:16]. forhim,24 thusthe priesttakesthe covering B. Sheputon a head-covering fromherheadandplaces it at her feet. C. She braidedher hairfor him, thusthe priestloosens it. D. She adornedher face for him, thus her face turnsgreen [fromthe potion]. E. She paintedher eyelids for him, thusher eyes bulge. F. She pointedat himwith a finger[thusdesignatinghim as herlover],25 thushernails are clipped. G. She showedhim herflesh,thusthe priestripshergarmentandshows her disgraceto many. thus the priest brings H. She girded herself in an undergarment,26 her above her and binds breasts, Egyptianrope I. And all who wantcome and see. J. She offeredhim herthigh,thusherthighfalls off. K. She receivedhim on her stomach,thusherbelly withers. L. She fed him dainties,thusher offeringis the food of beasts. M. She gave him fine wine to drinkin fine cups, thusthe priestcauses herto drinkbitterwatersin a vessel of clay.27 Whereas the Mishnah progresses according to the order of the ordeal (each

part of the ordeal is shown to have a correspondencein the suspected adulteress'sbehavior),the Toseftaprogressesaccordingto the suspectedact of adultery,linkingeach activityto a partof the ordeal.Thus,althoughthe effects of the potion (D, E) obviously result from her drinkingthe potion (M),

the Toseftaplaces the formerfirst. The effect of the passageis to highlight the violent punishmentsthat result from every (suspected)activity of the (suspected)adulteress.Everyactivityleadingto the suspectedact of adultery is violentlypunished.28 24. This follows Lieberman'ssuggestion(Saul Lieberman,ToseftaKi-fshutah:A ComprehensiveCommentaryon the Tosefta[10 vols.; New York:Jewish TheologicalSeminary, 1955-88], 8:637 [in Hebrew].HereafterabbreviatedTos.Kip.). The force of this action--a womanputtingon a head-coveringfor her lover-is obscure,but seemsto implythatthis is a formof dressingup for her lover. 25. FollowingLieberman,ibid.

ibid.: y'?sr. 26. Following Lieberman,

27. t. Sota 3:2-4 (ed. Lieberman,3.2:159). 28. See also t. Sota 4:10 (ed. Lieberman,3.2:174).

280

MICHAEL L. SATLOW

In fact, the Toseftaandothertannaitictexts go beyondthe articulationof "measureformeasure".Theadulterouswife is punishedbeyondhermeasure. "Becauseshe set her eyes upon anotherwho is not fittingfor her,what she What requestedis not given to her and what she has is taken fromher."29 she has, accordingto the midrash,is her honor.3" A baraitaemphasizesthis: "Shimonben Eleazartaught,even if it is a pure woman who drinks[the ordeal],her end is that she will die by evil diseases because she caused It does notmatterthatthesota was in herselfto enterthis greatuncertainty."3' factinnocent:the punishmentsandhumiliationthatshe enduredas partof the ordealarejustifiedby the very fact thatshe put herselfunderthe suspicion thatled to the ordeal.Whetheror not she is guilty of adultery,she is guilty of at least acting like an adulteress,and this alonejustifiesher humiliation, even death. Writtenat a time when the ordealhad long been obsolete,these rabbinic in tannaiticandamoraic,PalestinianandBabylonian discussionsof the so.ta, sources,are markedby violent language.The violence of the treatmentof the sota is accompaniedby an objectification:she becomes an examplefor all Jewishwomen.Herdisplayanddisfigurementaredesignedto go beyond individualpunishment.The texts themselves,and perhapsthe producersof them,seem to takepleasurein the vividnessof the accounts.Theymakethe suspectedadulteressinto a didacticobject. If the case of thesota is exceptionalbecauseit refersto adultery,a similar (althoughless violent)patterncan be seen with referenceto premaritalsex. sex is, in theHebrewBible,prohibitedforneithermennorwomen. Premarital The rabbistoo do not prohibitpre-maritalsex, but they clearlydisapproved of females (and to a lesser extent, males too) engagingin it. One of the rhetoricalstrategiesby which they expressedthis disapprovalwas by use of the termzonah. The term appearsfrequentlyin the Bible, and commonly In rabbinicliterature,the termis mostoften means"whore"or "adulteress."32 withreferenceto the restrictionon a priestmarryinga zonah(Lev interpreted 21:7):whompreciselymay a priestnot marry?Severalrabbinicsourceslabel 29. t. Sota 4:16 (ed. Lieberman,3.2:175-176). 30. SipreNum.21 (ed. Horovitz,25). 31. y. So.ta3:5, 19a. See alsoy. Sota 1:5, 17a;4:1, 19c. 32. See, for examples,Lev 21:7, 14; Josh 2:1, 6:17, 22, 25; Ezek 16:30,35. See further S. Loewenstamm,"mlT,triat", EncyclopediaBiblica (9 vols.: Jerusalem:Bialik Institute, 1964-88), 2:935-937 (in Hebrew).

TEXTSOFTERROR

281

a woman who has had some type of nonmaritalintercourseas a zonah.33 In fact, there is a strongtraditionthat a woman who has had any kind of non-maritalintercourseis termeda zonah: "RabbiEleazarsays, even an unmarriedman who has intercoursewith an unmarriedwoman not for the At the same time, the termis sake of marriage[engagesin be'ilat zenut]."34 As a result,womenwho engagedin pre-marital used to referto prostitutes.35 intercoursewere labeled as "whores,"and in some cases even suffered legal disability.Hence, althoughin rabbinicsourcesboth men and women were discouragedfrom premaritalintercourse,only the female partnersof these liaisons acquireda derogatoryepithet(zonah)and legal disadvantage (disqualifiedfrommarryinga priest). Thelinguisticobjectificationof womengoes beyondthatof theapplication of the termzonah. One of the most prevalent,and clearest,exampleof this tendencyis the "euphemistic,"or metaphorical,languageby which female sexualityis discussed.Womenare "fields"to be "sown";"bread"or "fish" Womenare also constructedwithin to be "eaten";a "cup"to be "used."36 these sourcesas objectsof male sexualdesire:they are frequentlyportrayed as sexualtemptationsto men.37Unlike men, women are portrayedas having 33. For examplesof types of intercoursethatrendera womana zonah,see m. Yebam.8:5 (ed. Albeck,3:43) (levir andhis leviratewife when one of themis sterile);m. Ketub.5:1 (ed. Albeck, 3:103-104) (manand a "wife"to whom he pledgedless thanthe minimummarriage settlement);SipreDeut. 213 (ed. Finkelstein,247). 34. SipraEmor 1:7 (ed. J. H. Weiss,Sipra [Vienna:JacobSchlossberg,1862], 94b). See also, SipraKod.7 (ed. Weiss,90d).The statementis citedthreetimesin the PalestinianTalmud, and in each is consideredauthoritative: y. Yebam.6:5, 7c; 7:5, 8b; 13:1, 13b. Its citationin b. Yebam.59b, 61b, 76a; b. Sanh.51a;b. the BabylonianTalmudis alwayscounter-normative: Tem.29b, 30a. On this, see further,MichaelL. Satlow,TalkingaboutSex: RabbinicRhetorics of Sexuality(BrownJudaicStudies;Atlanta:ScholarsPress, 1995]),pp. 121-23. 35. For examples, see Sipre Num. 115 (ed. Horovitz, 128-129); y. Ta'an. 1:4, 64d; b. TalmudBabli, Ber. 23a; b. Sanh. 82a. See further,M. Jastrow,Dictionaryof the Targumim, and MidrashicLiterature(2 vols.; London:Duckworth,1886-1903), 1:388, s.v., Yerushalmi 36. "Fields":m. Ketub. 1:6 (ed. Albeck, 3:90-91); "Bread":b.Sabb.62b; b. Yoma18b; "Fish":b. Yoma75a;"Cup":t. Sota 5:9 (ed. Lieberman,3.2:178-79);b. Ketub.75b. Therabbis regularlyuse euphemismswhen discussing female sexuality.See J. Nacht, "Euph6mismes sur la femme dans la litteraturerabbinique,"Revues des EtudesJuives 59 (1910): 36-41; E. Z. Melamed,"LashonNikiyyah v'Kinuyimb'Mishnah,"Leshonenu47 (1982-3): 3-17, esp. 7-10 (in Hebrew).See also Page duBois,Sowingthe Body:Psychoanalysisand Ancient Representations of Women(Chicago:Universityof ChicagoPress, 1988). 37. See, for examplesof womenas temptresses,t. Qidd.5:14 (ed. Lieberman,3.2:297);m. 'Avot1:5 (ed. Albeck,4:354);SipreNum. 139 (ed. Horovitz,185);y. Ketub.1:8, 25d;y. Sabb.

282

MICHAEL L. SATLOW

Womenarethusportrayedas sexualobjects virtuallyno sexualself-control.38 whose own sexual desiresare relevantonly in respectto the effect thatthey exerton male sexualdesire. One rabbinictext exhibits a strikingintersectionbetween the violent languageand objectificationof femalesexuality: A.... anythingthata manwantsto do withhis wife,he maydo.A parable: If he wants [Thematteris similarto] meatthatcomes fromthe slaughterhouse. to eat it salted,he eats it [thatway]; [if he wantsto eat it] roasted,he eats it

[if he wantsto eatit]boiled,he eatsit [boiled];[if hewantsto eatit] [roasted]; Thus[too]a fishthatcomesfromthenets... he seethed, eatsit [seethed].

B. A certainwomancame beforeRabbi[Yehudahha-Nasi].She said to him,

andhe overturnedit!"He saidto her,"My I setmytableforhim39 "Rabbi, has the Torah permitted you [to him in this way], whatcan I daughter, do for you?" C. A certainwoman came before Rav. She said to him, "Rabbi,I set my tablefor him andhe overturnedit!"He said,"Isthis differentfrom a fish? [i.e., just as a man can eat a fish in any way he desires,so too can he "overturnthe table"if he desires]."40 The comparisonof female sexualityto food (to be consumedby men) is commonbothin rabbinicandclassicalliterature,whereit servesto objectify female sexuality.41(B) and (C) relate stories of women going to rabbisto 14:4, 14d (par.y. 'Abod.Zar 2:2, 40d); b. Sanh. 75a. Occasionallywomen are portrayedas moreactivelyseducingmen. Seey. Sota 3:4, 19a;b. Ketub.65a;b. Sabb.62b (par.b. Yoma9b). 38. m. Sota 3:4 (ed. Albeck,3:240-241);b. Qidd.80b;b. Ketub.51b, 54a, 62b. Yad 39. See TheBabylonianTalmudwith VariantReadings:TractateNedarim(Jerusalem: HaRavHerzog,1991),part1, p. 174, esp. n. 56. Fromthis passage,it is not clearwhatposition is being referredto. The dictionariesand commentatorstake it to meananal intercourse.See Jacob Levy, Wrrterbuchiber die Talmudimund Midraschim(reprinted4 vols.; Berlin and Wien:B. Harz, 1924), 1:485, s.v., Ipin;and Kohut'sremarksin A. Kohut,AruchCompletum ad AruchCompletum, (Vienna, (8 vols.; Vienna,1878-92), 3:232, s.v., tprn;idem,Additamenta 1937),p. 81, n'htD. 40. b. Ned. 20b. 41. Forotherexamplesof womencomparedto food in rabbinicliterature,see aboveandb. Sanh. 100b;b. Sota 11b; b. Sabb. 13a. Such comparisonswere commonin the ancientworld. See Athenaeus 10, 457d; MadelineM. Henry,"The Edible Woman:Athenaeus'sConcept of the Pornographic,"in Pornographyand Representation,ed. Amy Richlin (New York: runs counterto two recent OxfordUniversityPress, 1992), pp. 250-268. My interpretation commentson this passage.Accordingto Biale, R. Judah,"by symbolicallythrowingup his

TEXTSOFTERROR

283

complainaboutthe positionin which theirhusbandswantto have sex. Here it is the womenwho areportrayedobjectifyingthemselvesthroughtheirown comparisonsto "set tables."The resultsof these encountersare chilling:the women are simply turnedaway, without recourse,left as objects of their husbands'sexualwhims.RabbiYehudah'sanswerin (B) is not a realanswer, for thejustificationfor this positionis foundin a baraita(A), not the Torah. Rav's answer in (C) might even have been read as humorous.Although Rav's comparisonof the womanwith a fish mighthave been a dry,legalistic comparisonbetweenthe womanandthe case of (A), it is difficultto imagine thatthis passagewould have been readso dryly:the text seems to "wink"at its male audience.The text leaves womenwithoutprotection. A similar type of rabbinictraditioncan be found in the Babylonian Talmud: Ourrabbistaught:Once it happenedthata womancamebeforeRabbiAkiba. She said to him, "Rabbi,I had intercourseduringmy thirdyear,[can I marry] a priest?"He said to her, "Youare permitted[to marry]a priest."She said to him, "Let me make an analogy.To what is the mattersimilar?To a child who sticks his fingerin honey.The firstand secondtimes he rebukesit [i.e., cries], the thirdtime he sucks it."He said to her,"If so, you arenot permitted [to marry]a priest."He saw his studentslookingat each otherand he said to them,"Whyareyou troubled[withthis decision]?"They said to him, "Justas the whole Torahis halakah[given]to Moses fromMountSinai,so too [is the law that]a womanunderthreeyearsold is permitted[to marry]a priesta law [given] to Moses from MountSinai."RabbiAkibaonly said [whathe did to the womanin order]to test his students.42

hands... implicitlycriticizessuch practices"(DavidBiale, Erosand theJews:FromBiblical Israel to Contemporary America[New York:Basic Books, 1992],p. 51). This readingstrikes me as forced.Boyarinexaminesthis text in more detail,arguingthatthe contextin which it occursservesexactlyto counterthe idea of femalesexualobjectification.See DanielBoyarin, CarnalIsrael: ReadingSex in TalmudicCulture(Berkeley:Universityof CaliforniaPress, 1993),pp. 109-122. Boyaringoes so faras to labelthistext"averyembryonicars erotica,"(p. of classicalsources.See MichelFoucault, 132), followingFoucault'smistakenunderstanding TheHistoryof Sexuality,vol. 1, An Introduction,pp. 57-8. Cf., Holt N. Parker,"Love'sBody Anatomized:The AncientEroticHandbooksand the Rhetoricof Sexuality,"in Pornography andRepresentation, pp. 90-111, esp. 103-4. 42. b. Nid. 45a.

284

MICHAEL L. SATLOW

This traditionends a long discussionon whethera priest,who is prohibited frommarryinga womanwho has engagedin be 'ilatzenut,canmarrya woman who has hadintercoursebeforeshe was threeyearsold. In the mishnahupon whichthistraditioncomments,intercoursewitha girlunderthreeis compared to "puttinga fingerin the eye";this is interpretedin the BabylonianTalmud The narrowlegal problemis whethera to meanthatherhymenregenerates.43 her girl who has had intercourseduring thirdyear is treatedlike one who is over threeyears(forbiddento marrya priest)or underthreeyears(permitted to marrya priest)who has hadintercourse.At first,R. Akibagives the proper legal response,that she is permittedto marrya priest.Whenshe confesses, however,thataftera few unenjoyabletimes she did enjoy intercourseat this age, he retractshis permission.Althoughtechnicallypermittedto marrya priest,the womanis prohibitedbecauseshe is said to have enjoyedherrape. Theredactorof thesugyaaddsa twistto this story:R. Akiba,recognizingthat he was actingbeyondthe limits of the law, did so only to test his students. The entireincidentis presentedas a pedagogicexercise.As in the passage presentedabove, a woman is portrayedas going to a rabbiwith a question only dealingwith illicit sex (makingherthe agentof herown objectification), to be rebuffedand eithermocked or used didactically.Here, the statement that"rapecan be enjoyable"is placedin the mouthof the woman.44 Althoughthese two passagesare attributedto Palestinianrabbis,thereis reasonto doubtthat they really are of Palestinianprovenance.Neitherthe stories in b. Nedarimnor the one in b. Nidd. are paralleledin Palestinian documents.The parallelin the PalestinianTalmudto the latterstory,in fact, has an almost opposite thrust.45There, the discussion is about rape, and althoughthe woman ends up admittingthat she enjoyed the rape, Rabbi Yohanan(beforewhom the case was presented)permitsher to returnto her husband.Only in the BabylonianTalmudis her enjoymentstigmatizedto the point where she is legally penalizedfor it. Moreover,the legal category thatboth storiesattemptto illustrate-the statusa womanwho is rapedbut In these enjoys it-is developedat lengthonly in the BabylonianTalmud.46 43. m. Nid. 5:4 (ed. Albeck, 5:390);b. Nid. 45a. Alternatively,the mishnahmightmean thatthereis no hymen. 44. My thanksto JudithRomneyWegnerwho broughtthis factto my attention. 45. y. Sota 4:5, 19d. nioi ona'w Fora full discussion,see b. Ketub.51b. 46. Theprincipleis termed pri" n,•innn. amoraim. Mostof the discussionis attributedto Babylonian

285

TEXTSOFTERROR

Babyloniansourcesthereappearsto be an anxietythata rapevictim might enjoythe experience. Like the sota texts, these texts too exhibit objectificationof female sexuality,markedby discussionsabout,ratherthanaddressedto, women;and an impliedviolence.47All of these texts portraywomen as powerlesssexual objects. One reason for this portrayal,I arguebelow, is to controlfemale sexuality.A comparisonof thesetexts to thosewhichattemptto controlmale strategiesemployedby sexualityfurtherhighlightsthe gender-differentiated the rabbisin controllingsexualmores. Talkingto Men Themostcommonway by whichthe rabbisattemptto dictatemalesexual mores is throughlegislation.48Severalrabbinictraditions,however,take a differenttack.Thesepassagesattemptto frightenmen into sanctionedsexual behavior,withoutexplicitlylegislatingagainstthe condemnedbehavior.That is, they do not presentthemselvesas normativetexts. One exampleof this strategyis foundin the mishnaictreatmentof the sota. thatpersonmeasures, tothemeasure sotheymeasure him.She A.According her. She revealed herselfforthesakeof transgression---God adorned disgraces her bare. She her first herselffortransgression-God lays began transgression with [her]"thigh,"andthenwith [her]"belly"----therefore [her]"thigh"is of herbodyis notspared afflictedfirst,then[her]"belly,"andtheremainder [fromaffliction]. the Philistines B. Samsonwentafter[what]his eyes [beheld],therefore seizedhimandgouged gougedouthis eyes,as it is written,"ThePhilistines 47. To the sourcesalreadydiscussedmay be addedseveralothertexts of generallymore legal flavor.Womenare legally penalized,for example,for immodestbehaviorin m. Ketub. 7:6 (ed. Albeck,3:112);they are, accordingto some authorities,forcedto tendto those needs of theirhusbandsthathave sexual overtoneseven when they themselvesare in mourning(b. Mo'ed Qat. 19b);and they are threatenedwith deathin childbirthif they do not informtheir husbandsthatthey aremenstruating (m. Sabb.2:6 [ed. Albeck,2:23], especiallyas interpreted in b. Sabb.31lb-32a). My thanksto ShayeCohen,who directedme to some of these sources. 48. Most scholarswho have writtenon rabbinicconstructionsof sexualityhave confined themselvesprimarilyto examinationsof rabbiniclegislation.See LouisEpstein,SexLawsand Customsin Judaism(Cambridge,Mass.:HarvardUniversityPress, 1948).Moresophisticated is DavidBiale, Erosand theJews, pp. 33-59; Boyarin,CarnalIsrael.

286

MICHAEL L. SATLOW

out his eyes" [Judg 16:21].Absalomwas proudof his hair,thereforehe was hung by his hair;and becausehe had intercoursewith the ten concubinesof his father,ten javelins were put in him, as it is written,". .. when ten of Joab'syoung arms-bearers[closed in and struckAbsalomuntil he died]"[2 Sam 15:6] ..49

Accordingto (A), the entireritualis constructedaroundhertransgression: her guilt is assumed.If she really did commitadultery,the biblicalaccount says, then"herbelly shall distendandherthighshall sag"(Num5:27). Why are only thighandbelly mentioned?Accordingto the mishnah,it is because the woman'stransgressionwas committedthroughher "thigh"(understood as vagina) and "belly"(understoodas womb or uterus).This, as discussed above,is an exampleof the principleof measurefor measure. Passage (B) then suddenlyshifts.50Insteadof continuingto discuss the sota, themishnahsuddenlyappliesthissameprincipleto twobiblicalmenwho exemplifyprofligacy,Samsonand Absalom.Because Samsonwas attracted to (see Judg 14:3)andpursuedforeignwomen,he lost his eyes. As Absalom "pierced"his fatherDavid'sten concubines,so too was he piercedten times.5' This samethemeis repeatedlaterin the tractate. Whenadulterersincreased,the"waterof bitterness"[ritual]ceased,andRabban Yohananben Zakai stoppedthem, as it is written,'I will not punish their for committingadultery; daughtersfor fornication,nor theirdaughters-in-law for they [themselvesturnaside with whoresand sacrificewith prostitutes...],' [Hos 4:14].52 49. m. Sota 1:7-8 (ed. Albeck,3:235-236). 50. This shift is partlyto be accountedfor by the associativegroupingof m. Sota 1:7-9 (ed. Albeck,3:235-236). All of these passagesare linkedby theirdiscussionof "measurefor measure."Such associativegroupingsare commonin the Mishnah.See H. L. Strackand G. Introductionto the Talmudand Midrash(Minneapolis:FortressPress, 1992),pp. Stemberger, 137-138. Nevertheless,thisparticular groupingappearsnotto be coincidental,butto havebeen intentionallyconstructedin orderto conveyits point.It is interestingto note,althoughbeyond the scope of this paper,thatthe nextpericope,1:9,shiftssuddenlyagain.Thispassagenot only appliesthe "measurefor measure"principleto rewardratherthanpunishment,butbeginswith Miriam.Thepurposeof beginningwith Miriammightbe to contrastthe "bad"womanwiththe "good"woman. 51. Accordingto 2 Sam 16:22,Absalomhadintercoursewithhis father'sconcubines.The numberof concubinesis inferredfrom2 Sam 15:16. of this passageofferedin t. 52. m. Sota 9:9 (ed. Albeck,3:258-259). See the interpretation Sota 14:2(ed. Lieberman,3.2:235-236).

TEXTS OF TERROR

287

The message of these mishnaicpassagesis clear:men who are involvedin any promiscuity,but especially adultery,risk both death and their wives' betrayal.Male promiscuity,which the rabbisnever explicitly prohibit(althoughadultery--definedformen as intercoursewithanotherman'swife-is prohibited)is stronglydiscouraged.Samsonand Absalomare presentedas threateningparadigms,intendedto scare men into sanctioned,more chaste behavior. Whereasthesemishnaicpassages-among the very few tannaiticsources that deploy this strategyof scaring men into sanctionedsexual behavior ratherthan legislatingit-are shortand somewhatcryptic,the Babylonian Talmud'sdeploymentof this strategyis muchmorestriking.One text,which polemicizesagainstintercoursebetweena Jewishmananda Gentilewoman, begins by citing a tannaitictraditionaboutthe activityof Pinhas.According to the Bible, immediatelyafterthe propheciesof Balaamthe Israelitesbegan "whoringwith the Moabitewomen"(Num 25:1) and turningto othergods. God ordersMoses to kill the instigatorsof this idolatry. womanoverto Justthenone of the Israelitescameandbroughta Midianite in the sightof Mosesandof thewholeIsraelitecommunity, his companions, of theTentof Meeting.WhenPinhas,son whowereweepingat theentrance of Eleazarsonof Aaronthepriest,sawthis,he lefttheassemblyand,taking a spearin his hand,he followedthe Israeliteintothe chamberandstabbed thebelly.Thentheplague bothof them,theIsraeliteandthewoman,through Israelites was checked." the against The tannaitictraditionbased on this biblicalaccountis concernedwith the question of authority:does Pinhas act alone, or does he consult with his The sole concern eldersor in some way know thathe has God'sapproval?54 of this tradition,and of the sugya that cites it in the PalestinianTalmud,is so that other that of zeal and its control.55Pinhasmust be "domesticated," would-bezealotsdo not thinkthatthey aresanctionedto act withoutrabbinic permission. Precedingthecitationof thistraditionin theBabylonianTalmud,however, is the followingdiscussion: 53. Num 25:6-8. 54. SipreNum. 131 (ed. Horovitz,172). 55. y. Sanh. 10:2,27d. See also,y. Sanh.9:11, 27b.

288

MICHAEL L. SATLOW

A. RavKahanaaskedRav[82a],"Ifthezealotsdo notinjurehim[whohas intercourse witha Gentilewoman],whatis thelaw?" B. Ravcompletely readin a dream,"Judah hasbroken forgot,andRavKahana have been in done Israel and in Jerusalem. For Judahhas faith;abhorrent things profanedwhatis holy to the Lord--whatHe desires-and espouseddaughters of alien gods"[Mal2:11]. C. He [RavKahana]came,andsaidto him,"Thisis whatI read.Ravcompletely remembered[theanswerto (A)]." D. [Rav interpretseach clause of Mal 2:11, ending with:] "and espoused daughtersof alien gods"--this is one who has intercoursewith a Gentile woman(kutit),and it is writtenafterit, "Maythe Lordleave to him who does this no descendants('er ve 'onah)dwellingin the tentsof Jacobandpresenting offeringsto the Lordof Hosts,"[Mal2:12]- if he is a scholar,he shallhave no light ('er) [= teaching]amongthe sages, noranswer('onah)in disciples.If he is a priest,he will not have a son to offer the meal offeringto the Lordof Hosts. E. R. Hiyya bar Abuyahsaid, "Any man who has intercoursewith a Gentile woman(kutit),it is as if he wed (Tnnro)an idol, as it is written,"andespoused daughtersof alien gods." What daughterdoes an idol have? Rather,this [refers]to one who has intercoursewith a Gentilewoman"[Anunrelatedstory involvingR. HiyyabarAbuyahfollows]. F. When Rav Dimi came he said, "The Courtof the Hasmoneansdecreed that one who has intercoursewith a Gentile56woman transgressesthe law prohibiting[the mnemonicfor intercoursewith a menstruant,slave-woman, Gentile woman, and marriedwoman]."When Ravin came he said, "[He transgressesthe law prohibiting]nsgz [the mnemonicfor intercoursewith] a menstruant,slave-woman,Gentilewoman,and z6nah, but not becauseof marriage[i.e.,adultery,designatedby thea inNSGA],becausethey[= Gentiles] do not have it [= the institutionof marriage]."And the other[R. Dimi, how wouldhe reply]?Certainlythey [= Gentiles]do not leave theirwives open [to all]. G. R. Hisdasaid, "If one comes for counsel[whetherto kill a manengagedin intercoursewith a Gentilewoman],we do not advisehim [to do so]." H. It was also stated,Rabahbarbar Hanahsaid in the nameof R. Yohanan, "Ifone comes for counsel[whetherto kill a manengagedin intercoursewitha Gentilewoman],we do not advisehim [to do so]." fromintercourse] I. Andnot only this,butalso hadZimriseparated[withdrawn and Pinhaskilled him, he [Pinhas]would have been killed [for killing] him [Zimri].Had it been reversed,and Zimrikilled Pinhas,he [Zimri]would not 56. The printededitionreadskutit.I am followingMS Munich95.

TEXTSOFTERROR

289

have been killed [for killing Pinhas],becausehe [Pinhas]was a pursuer[and could thusbe killed in self-defense]. J. "So Moses said to Israel'sofficials,'Eachof you slay thoseof his men who attachedthemselvesto Baal-peor'" [Num25:5]. The tribeof Shimonwent to Zimriben Salu.They said to him, "Theyare sittingin a capitalcourt,andyou sit in silence?"Whatdid he do? He stoodandgathered24,000 men fromIsrael and went to Kozbi. He said to her,"Submitto me" [i.e., have sex with me]. She said to him, "I am the daughterof a king, andmy fathercommandedme to submitonly to the greatestamongthem."He said to her, Even he is [= I am] the princeof a tribeand not only thatbut he is greaterthanhim [Moses], for he [Zimri'stribe]is second-born,andhe [Moses'stribe]is third-born." He grabbedher by her braidand broughther to Moses. He [Zimri]said to him [Moses], "Son of Amram,is she forbiddenor permitted?And if you say that she is forbidden,who permittedthe daughterof Yitroto you?"[Moses]forgot the law [concerningthe right of zealots to harmone engagedin intercourse with a Gentilewoman].All the peopleburstout crying,as it is written,"[Just then one of the Israelitescame and broughta Midianitewoman over to his companions,in the sight of Moses and the whole Israelitecommunity,]who were weepingat the entranceof the Tentof Meeting"[Num25:6]. K. "WhenPinhas,son of Eleazarson of Aaronthe priest,saw this .. ." [Num 25:7]. Saw what?

L. Rav said, "He saw the act and rememberedthe law. He [Pinhas]said to him [= Moses], 'Brotherof my father'sfather,did you not teachme whenyou descendedfromMountSinai,thatif one has intercoursewitha Gentilewoman thatzealotsarepermittedto attackhim?'He saidto him, 'Lethimwho dictates the letterbe its carrier.'" M. Shmuel said, "He saw that 'No wisdom, no prudence,and no counsel can prevailagainstthe Lord' [Prov21:30]. Everyplace God's name is being desecrated,one does not accordhonorto his teacher."57 The Babylonian Talmudfirmly recontextualizes the story of Pinhas, which follows the cited passage. The tannaitic tradition of Pinhas is now used to illustrate the potential harm that can come to those Jewish men who dare to have intercourse with Gentile women. The Babylonian Talmud too is uneasy with Pinhas's unrestrained zeal: sections (G) and (H) say that if a zealot comes to ask a rabbi whether or not he is permitted to slay such a person, he is to be told that he is not. Yet these sections, as well as the rest of the sugya, also display an ambivalence. Men are not prohibited from being zealots; if 57. b. Sanh.81b-82b. See also b. 'Abod.Zar.36b.

290

MICHAEL L. SATLOW

they do not ask, they will not necessarilybe told to refrainfrom such an act. To be sure, zealots are warnedof the danger(I) of takingthe law into theirhands,but ultimatelythe choice is left to them. Correspondingly, this heightensthe dangerto men who choose to participatein such liaisons. Even if the Jewishlover escapespunishmentat the handsof the zealots, he still faces a varietyof divine punishmentsinflictedby God (D). Section (F) defines intercoursewith a Gentilewoman as a violationof a negative Note also that here, and only here, is Moses himself indictedfor precept.58 andpunishedby forgettinghis own teachingandlosing honor intermarriage, fromPinhas(J). A similar compositionis b. Nid. 13a-b, an extendedpolemic against which I examinein detailelsewhere.59 The redactor(s)of male masturbation this sugya drawupontannaiticandamoraicsources,of bothBabylonianand Palestinianprovenance,often reshapingtheir originalmeaningsthrougha varietyof editingtechniques.The resultis a long, coherentcompositionthat, going well beyondsimple expositionof the mishnah(m. Nid. 2:1), proffers masturbation is a varietyof threatsintendedto keep men frommasturbating: accountedas seriousa transgressionas murder,idolatry,or adultery;it can cause communalpunishment;it can cause personaldamnation;it warrants death.Holy men,accordingto thissugya,refrainfromtouching,even looking upon,theirgenitals,lest they be led to masturbate. There can be little doubt that the redactor(s)carefullycomposedthis passagein orderto frightenits male readersinto sanctionedsexualbehavior. The redactor(s)of the BabylonianTalmudresort(s)to a panoplyof vague threatsto enforcesanctionedsexualbehaviorformen. Bothof thesetexts are relativelyuncomplicated:they appearintendedto be readby men, in order 58. To my knowledge,this is the only place in the literaturethat such a claim is made, althoughthe storiesin the BabylonianTalmudof rabbisfloggingmenwho havehadintercourse with Gentilewomen seem to assumeit. See b. Ber. 58a (attributedto R. Shila).The printed editionreadsthathe was caughtwith an Egyptianwoman,but manuscriptsreplacethis with the more general"Gentilewoman."See J. Rabbinovicz,DikdukeSoferim(reprinted14 vols.; to Court BrooklynandJerusalem:Me'ainHahohmah,1959/60),1:326;b. Ta'an.24b (attributed of Raba);y. Ta'an. 3:4, 66c (a rabbicastigatesthe Jews of Sepphorisfor their"actsof Zimri." The act of Zimrias recordedin the Bible and discussedin talmudicliteraturewas intercourse with a Gentilewoman.But thetalmudicuse of thisphraseis not necessarilyconsistent.See, for example,b. Sota. 22b, which appearsto use "actsof Zimri"to referto generaltransgressions. Thereferencein thistraditionto theplague,however,echoesthatof thebiblicalstoryof Zimri). 59. See Michael L. Satlow,"'WastedSeed': The Historyof a RabbinicIdea,"Hebrew UnionCollegeAnnual,65 (1994): 137-75.

TEXTSOFTERROR

291

to scare them from unsanctionedsexual behavior.In contrastto the texts on female sexuality,they directlythreatenmen with punishment,ratherthan objectifyingthemandportrayingthemas sexuallypowerless.60 " SpeechActs and Rabbinic"Pornography Accordingto Austin,the illocutionaryforce of a speechact is grounded in contextandconvention.61Exactlythe samewordssaidin differentcontexts often have very different"meanings."The success (its "felicity,"in Austin's words) of an illocutionaryspeech act thus depends upon its context. To modify Austin's example of marriage,this concerncan be seen clearly in much of tractateQiddushin.It is not enoughfor a man to give a womana certainamountof money to betrothher, or to recite a fixed text to marry her;he mustperformthis acts undervery specificconditionsfor the intended force(betrothalor marriage)to be felicitous.Moreover,all partiesin a speech act must sharethe same conventionsin orderfor the illocutionaryact to be felicitous:the statement"Ibet you that.. .,"loses its illocutionaryforcewhen said to someonewho does not understandthe culturalmeaningof betting. The applicationof speechact theoryto the rabbinictexts surveyedabove forcesus to questionthe illocutionaryforceof thosetextsthatdiscussfemale sexuality.Whatwere these texts intendedto do?Whatconventionsgoverned the receptionof these texts?Werethe texts, as illocutions,felicitous? Modemcriticaldiscussionsof pornography can serveas a usefultheoretical frameworkfor approachingthesequestions.Abandoningthe identification of pornographywith the prurient,scholarshave recently emphasizedthe degradingcharacteristicsof pornography.SusanneKappelerhas arguedthat the distinguishingfeature of pornographyis representation:whenever a "text" (or movie or picture) objectifies a woman for consumptionby a male audience,that text can be called pornographic.62 AlthoughKappeler's 60. Not surprisingly,the only passages in rabbinicliteraturewhere, to my knowledge, men are sexually objectifieddiscuss pathicmale homoeroticism,i.e., situationswhere men are thoughtto be behavinglike women. See MichaelL. Satlow,"'They AbusedHim Like a Woman':Homoeroticism,GenderBlurring,andthe Rabbisin LateAntiquity,"Journalof the Historyof Sexuality5 (1994): 1-25. 61. Austin,How to Do Things,pp. 25-38. 62. SusanneKappeler,The Pornographyof Representation(Minneapolis:Universityof MinnesotaPress, 1986), esp. pp. 18-62. The androcentricnatureof representationis also discussedby de Lauretis,Alice Doesn't,pp. 12-36.

292

MICHAEL L. SATLOW

position might be extreme,definitionsof pornographynow emphasizethe dehumanizationand objectificationof women.63That is, there is a move towarddefiningpornographynot accordingto its formalcharacteristics, but instead its illocutionaryforce. The connectionbetween pornographyand effects speechact theoryis madeexplicitlyby Rae Langton:"Pornography's may be best explainedby supposingthat it has the illocutionaryforce of subordination."64 becomesa usefulmodelfor considering Definedin this way,pornography contextandconvention therabbinicmaterial.Austininsiststhatunderstanding force. for While answersto these is necessary understandingillocutionary questionsmustbe speculative(as forall rabbinicmaterialfromlateantiquity), we can probablysafely assume that these texts were producedby men for a male audience,be that audiencein synagogueor the academy(with the lattermorelikely).And while the sharedconventionsareeven moreobscure, classical(especiallyLatin)sourcesprovideintriguingparallels. Severalclassical sourcesmay help to providea frameworkin which to view these rabbinictexts. Rapesdescribedby Livy and Ovid have the same effect as the sota texts: they portraya violence of languageand the objecMartial"wittily" tificationof women,who are seen as sexuallypowerless.65 almost makes womenandfood Athenaeus sexual female behavior.66 denigrates The and Lucian Golden Ass) (in Dialogues Apuleius(in interchangeable.67 of Courtesans)regularlyexpressviolence towardwomen. Cicero and later Romanlegal texts silence women by presentingthemaccordingto negative stereotypes(e.g., adulteress,whore).68Richlin says that the recurrenceof the following themes are definingfactorsof pornographyin antiquity:"(1) inequitybetweenpartners;(2) objectificationof women,with some emphasis 63. This position is most often identifiedwith CatherineMacKinnon.See Catherine MacKinnon,FeminismUnmodified(Cambridge,Mass.:HarvardUniversityPress, 1987). See furtherSusan Gubar,"RepresentingPornography:Feminism,Criticism,and Depictionsof FemaleViolation,"in For Adult Users Only,ed. SusanGubarand JoanHoff (Bloomington: IndianaUniversityPress, 1989),pp. 47-67. 64. Rae Langton,"SpeechActs and UnspeakableActs,"Philosophy& PublicAffairs22 (1993):313. 65. See, forexamples,Livy 3.44-58; Ovid,ArsAmatoria,1.99-134. See alsoAmyRichlin, pp. 158-179. "ReadingOvid'sRapes,"in PornographyandRepresentation, 66. See, for example,Martial3.85, 86; 6.23. 67. See Athenaeus13.605f4-10. See furtherHenry,"TheEdibleWoman." and the Silencingof Anita Hill," 68. See Amy Richlin, "RomanOratory,Pornography, SouthernCaliforniaLawReview65 (1992): 1321-32.

TEXTS OF TERROR

293

of theposition as food;(3) problematizing on (a) nudityand(b) representation of the femalespectator."69 These characteristicsalso appear,althoughless frequently,in Jewish writingsfrom the Second Templeperiod.Many of these texts were written as "wisdom"literaturedirectedtowardmen, with the result that men are bluntly advised to be .cautiousof the sexual behaviorof their wives and however,has pointedout that Pseudo-Philo's daughters.70Halpern-Amaru, BiblicalAntiquitiespresentswomen as stock characters,objectifiedin order to convey certainmodels of behavior.71In the books of TobitandJosephand Asenethalso--not to mentionthe GreekAdditionsto Esther--toothe women areportrayedwoodenly,as didacticobjects.72 Despitewide differencesin chronology,genre,andcontext,theseparallels to the rabbinicmaterial suggest that there were shared conventionsfor such literature.In late antiquityin at least RomanandJewish understanding texts for othermen who knew how circles, men produced"pornographic" to readthem.Now we can ask, how then did they readthem?Whatexactly were these texts doing? Scholarshavelongnotedthatlanguageandpoliticsareinseparable. Hence, becausetheauthorsof theprivilegedtextsarefrequentlyin positionsof power, the social relationsthatthesetexts promoteareoftenthoseof dominanceand subordination.73 Texts are not innocuous.Severalscholarshave arguedthat 69. Pornographyand Representation, p. xviii. 70. See for examplesSir 23:22-26, 26:10-12, 41:22, 42:9-10. Campsees 26:10-12 as a Patriarchy: Womenin SecondCentury (ClaudiaV. Camp,"Understanding "pornographic" Like This':New Perspectiveson Jewish JerusalemThroughthe Eyes of Ben Sira,"in 'Women Womenin the Greco-RomanWorld,ed. Amy-JillLevine [Atlanta:ScholarsPress, 1991], pp. 1-39, esp. 22). "Portraits of Womenin Pseud-Philo'sBiblicalAntiquities," 71. See Betsy Halpern-Amaru, in "WomenLike This ", pp. 83-106.

72. Paul, especiallyin 1 Cor 7, also appearsto objectifywomen.This is not to suggest Far fromit: this literature, that all Jewish literaturefromthis time had these characteristics. bodies of literature,gives remarkableexpressionto female morethanmost contemporaneous characters.See, for examples,Judithand Testamentof Job. See furtherRichardI. Pervo, "AsenethandHer Sisters:Womenin JewishNarrativeandin GreekNovels,"in "Women Like This",pp. 147-160, esp. 155-159;PieterW.vanderHorst,"Imagesof Womenin the Testament of Job,"in Studieson the Testamentof Job (Cambridge:CambridgeUniversityPress, 1989), pp. 93-116. 73. See FrancesE. Mascia-Lees,PatriciaSharpe,andColleenBallerinoCohen,"ThePost ModernistTurnin Anthropology:Cautionsfroma FeministPerspective,"Signs 15 (1989): 11; Susan Gal, "BetweenSpeech and Silence: The Problematicsof Researchon Languageand

294

MICHAEL L. SATLOW

the woman male writershave "killed"the female voice: "Metaphysically, readerof a literarytraditionthat inscribesviolence againstwomen is an abuseddaughter.Likephysicalabuse,literaryviolenceagainstwomenworks to privilegethe culturalfather'svoice and story over those of women, the culturaldaughters,and indeedto silencewomen'svoices."74 I suggest that these rabbinictexts on female sexualitywere intendedto promotean atmosphereof intimidationwhose functionit was to enforce female sexual mores. Thatis, the violence and objectificationof women in thesetextswouldserveto influencetheirmalereaders'views of women.Much talk"or subtleformsof sexualharassment likemodemday"locker-room (e.g., off-colorhumor),these texts would have been one factorin the promotion of a societal outlook that would have indirectlydiscouragedwomen from unsanctionedsexual behavior.The rabbis directly discouragemen from engagingin unsanctionedsexualbehavior;theyattemptto discouragewomen (whoarenotamongtheirimmediateaudience)by promotingcertain(probably preexistent)attitudesand genderhierarchies. Forexample,by thetimeof thecompilationof therabbinicdocuments,the sota ordealthereindescribedhad long ceased.75The coherenceof the picture that these texts paint--the violence and humiliationto which a suspected adulteressis subjected-suggest thatthe texts are "doing"morethanmerely preservingthe historicalrecord.These texts may have been "intended"to create an atmospherein which female adulterywas discouragedthrough threatof public humiliation.That is, true violence or an actual ordeal or humiliatingceremony was not necessary:none of these texts encourage actualphysicalviolence, whetherphysicalabuseof the adulteressor marital

in thePostmodern Gender,"in Genderat the CrossroadsofKnowledge:FeministAnthropology Era, ed. Micaeladi Leonardo(Berkeley:Universityof CaliforniaPress, 1991), pp. 175-203. of culturalnormsare intrinsicallyrelatedto Bourdieutoo notes thatstrategiesof reproduction strategiesof social domination.See PierreBourdieu,Outlineof a Theoryof Practice,trans. RichardNice (Cambridge:CambridgeUniversityPress, 1991),p. 70. 74. ChristineFroula,"TheDaughter'sSeduction:SexualViolenceand LiteraryHistory," Signs 11 (1986): 633. See also SandraM. Gilbertand SusanGubar,TheMadwomanin the Attic:The WomanWriterand theNineteenth-Century LiteraryImagination(New Haven:Yale UniversityPress, 1979),pp. 16-17. 75. Althoughin latertimes, differentkindsof humiliatingceremoniesdo appearto have existedin Jewishcommunities.See Saul Lieberman,"Shavingof the HairandUncoveringof the FaceAmongJewishWomen,"in his TextsandStudies,(New York:Ktav,1974),pp. 52-56.

TEXTSOFTERROR

295

rape.76The rabbisin fact consistentlycontextualizedstatementsthatcouldbe readas encouragingsuchabusein orderto makeclearthatsuchbehaviorwas unacceptable.Rather,these texts convey underlyingvaluesanda violence of languagethatbothhusbandsandfatherswouldhavetakento heart,influencing theirbehaviortowardwives anddaughters.Femalesexualbehaviorwas thus controlledby influencingthe behavior of those men under whose legal guardianshipthey fell." Similarly,the passagefromb. Nedarimwould help to preservea genderhierarchyin whichmenwereencouragedto view women as sex-objects.Men who readthese texts were left to feel more securewith theircurrent,asymmetricalsocial relationships. like its modem cousin, thus played a subtle Rabbinic"pornography," but importantrole in the controlof femalesexuality.The illocutionaryforce of this literaturewas to reproduceand reinforcea certain set of gender relationshipsby encouragingmen to view women in certainways (objects, zonot, etc.). The resultwas a "silencing"of women's voices. As soon as a womanis seen, for example,as an object,herown sexualdesiresandwishes are erased.These texts need not have even been transmittedto women in orderto scare them; they "worked"as soon as they were said, read, and assimilatedby theiraudience.78

Conclusions How did the rabbis,a juridicallyweak (if not powerless)groupwith an apparentlylimitedfollowing,attemptto coerceandpersuademen andwomen 76. Therelationshipbetweenpornography andactualviolenceagainstwomenis, of course, a still unansweredquestion.Otherrabbinicdicta, however,are clear in prohibitingmarital rape.See Boyarin,CarnalIsrael,pp. 113-131;NahumRackover,"CoerciveMaritalRelations Between a Man and His Wife," ShenatonHa-MishpatHa-Ivri:Annualof the Institutefor Researchin Jewish Law 6-7 (1979-80): 295-317 (in Hebrew).We might also presumethat womenhad recourseagainstabusivehusbandsin theirown families,as appearsto have been the case in ancientRome. See SarahB. Pomeroy,"TheRelationshipof the MarriedWoman to HerBlood Relativesin Rome,"AncientSociety7 (1976):215-27. The relationshipbetween Jewishwomenandtheirfamiliesin late antiquity,however,requiresfurtherinvestigation. 77. Hencealso the troublethatthe rabbis,like othermen in antiquity,hadin legislatingand regulatingwomen who had no male guardians,such as widows. See JudithRomneyWegner, Chattelor Person? TheStatusof Womenin theMishnah(New York:OxfordUniversityPress, 1988),esp. pp. 114-144. 78. My thanksto a refereefor encouragingme to clarifymy argumentat this point.

296

MICHAEL L. SATLOW

into sanctionedsexual activitiesand liaisons?For men, they took the direct route:legislationand explicitthreats.These texts may have been welcomed by segmentsof the male community,for they helpedmen to fight the "evil For women, however,who were not explicitly enjoinedto fight desire."79 the "evil desire,"the rabbisrelieduponthe rhetoricalmanipulationof social the rabbiswere attempting(on some, attitudes.By writing"pornography," not necessarilyconscious,level), to reinforceand perpetuatethatsystem of genderrelationshipswith whichthey were comfortable. To this point I have mainly avoided the messy business of redaction criticism.Rabbinic"culture"was not monolithic.We shouldnot assumethat Palestinianrabbisof the thirdcenturysharedthe assumptionsandrhetorical strategiesof Babylonianrabbisof thethesixthcentury.Thevastmajorityof the sourcescited here are attributedto Palestinians,althoughthe major,stylized texts are confinedto the BabylonianTalmud.It may be thatbothPalestinian and Babylonianrabbis objectifiedwomen (as with many other cultures, ancient and modem), but they did so for differentpurposes.Palestinian of adultery rabbisweremoreconcernedwiththe possibilityandramifications than were andmaritalsexuality Babylonians,who had otherconcernsabout writingswas without sexuality.s0The rabbinicsocial use of "pornographic" doubtmore complicated,with more variations,thanI have indicatedin this paper.Redactioncriticismalonehowever,withoutin-depthanalysisof other evidencefor genderrelationshipsin bothPalestinianandBabylonianrabbinic culture,will not go far. I have also avoidedasking whetherthe texts were felicitous.Did these texts actuallysucceedin doing the thingsthatI claimthey were intendedto do? How did readersrespondto them (or, in Austin'slanguage,what was These questionstouch two much broaderissues: who the "perlocution")? exactly listenedto the rabbisin late antiquity?and,whatdo we know about the actuallives of women?It is importantto rememberthatthese texts, by virtueof theirpresencein the canon,makeclaimsof authority;who did (and would later)take those claims seriouslyis a significantquestion.Although we cannotat presentanswerthese questions,my suspicionis that if these 79. For some other methodsrecommendedby the rabbisin the fight againstthe "evil desire"('vrn io), see EphraimE. Urbach,TheSages: TheirConceptsandBeliefs,trans.Israel Abrahams(Cambridge,Mass.:HarvardUniversityPress, 1987),pp. 475-483; Boyarin,Carnal Israel,pp. 134-166. 80. Thiswouldcoincidewiththe generalPalestinianrabbinicemphasison the reproductive functionof sex, in contrastto the Babylonians.Cf. Satlow,TestingtheDish, pp. 317-20.

TEXTSOFTERROR

297

texts succeeded,they did so in only a very small circle. Rabbinicliterature itself hintsat disapproved,butreal,femalesexualfreedom,as well as female social cliques in which,presumably,femalescould act as free subjects. In herbook Textsof Terror,PhyllisTribleanalyzesseveralbiblicalscenes of terroragainst women.8"She never, however, defines exactly what she and does not takethe next step:thatdescriptionsof terror meansby "terror," do things,usuallythemselvesterrorize.Austin'sinsightis thatthatnext step, askingaboutthe illocutionaryforce of a text, is a necessaryone. The related issues of authorialintentionandsocialpurposeandfunction,whenappliedto rabbinictexts, are extremelydifficult,since nearlyall of ourdatamustderive from the texts themselves.Rabbinictexts do not exist in a vacuum.These texts "did"things;as "technologiesof sex andgender,"they had social roles and functions.Reinforcementand reproductionof genderrelationshipswas one, but merelyone, of the social functionsplayedby these rabbinictexts. of Virginia University Va. Charlottesville,

81. Phyllis Trible, Textsof Terror:Literary-FeministReadings of Biblical Narratives (Philadelphia:Fortress,1984).

Perception and Reception of Repentant Apostates in Medieval Ashkenaz and Premodern Poland Author(s): Edward Fram Source: AJS Review, Vol. 21, No. 2 (1996), pp. 299-339 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486698 . Accessed: 11/07/2011 16:30 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



PERCEPTIONAND RECEPTION OF REPENTANTAPOSTATES IN MEDIEVALASHKENAZ AND PREMODERNPOLAND by EDWARDFRAM Convertsto the faithhave oftenbeen perceivedas somewhatproblematic by Judaism;apostateseven more so.' This was especiallytrue in medieval ChristianEurope,where the adversarialrelationshipbetween Christianity andJudaismmadeapostasy,particularlyapostasyby choice,morethanmere defection;it cast aspersionson the rejectedreligion. Perceptionsof thosewho left the faithwereno differentamongChristians. Alreadyin the earlyfifthcenturythe TheodosianCoderuledthat"itis graver than death and cruelerthan massacrewhen someone abjuresthe Christian faith and becomes polluted with the Jewish incredulity"2The notion of This paperwas originallypresentedin a muchdifferentformto the ColumbiaUniversity Centerfor IsraelandJewishStudiesSeminar.It has benefitedfromthe wisdomof membersof the seminaras well as the commentsof ProfessorsGeraldBlidstein,ElishevaCarlebach,and HaymSoloveitchik.The shortcomingsthatremainareobviouslybuta reflectionof the author's own deficiencies. 1. Regardingconverts,see, for example,the famousquipof RabbiHelbo,B.T., Yebamot 47b, thatconvertsarelike a scabto Israel.ThetannaRabbiIsaac,for one, was willingto posit that apostateswere the enemy referredto in Exodus23:4, "If you meet your enemy'sox or donkeygoing astray,you mustreturnit to him"(Mikilta'de-RabbiYishma"el, H. Horovitzand I. Rabin,eds., 2d ed. [Jerusalem:Bamberger& Wahrman,1960],Mishpatim20, p. 324). 2. Codex Theodosianus16.8.19, cited and translatedby Amnon Linder,The Jews in RomanImperialLegislation(Detroit:WayneStateUniversityPress, 1987),p. 258. While the TheodosianCode was abandonedin 529, the sixteenthbook of the Code was acceptedby the

AJS Review 21/2 (1996): 299-339

299

300

EDWARD FRAM

abandoningChristianityfor Judaismwas repugnantto the Church;it was also perceivedto be a dangerto those who remainedwithinthe fold. To protectthe faithfuland punishthe heretic,severepenalties,including loss of property,banishment,anddeath,weredecreedagainstChristianswho joined the Jewish faith as well as for "theinstigatorsof the deed with their accomplices."3The warningagainstleavingthe Churchappliednot only to those born into the faith but also to Jews who had been splashedwith the baptismalwatersandlaterdemurredandtriedto returnto Judaism.Catholics believedthatbaptismwas ineffaceable. Overthe centuriestherewere suggestionsamongChristianthinkersthat Jewswho hadbeen baptizedbut secretlyclungto variousaspectsof Judaism shouldnot be consideredChristians.Such an argumentwas advancedat the Second Council of Nicaea (787) but failed to receive papalapprovalfrom AdrianI (r. 772-795).4 Fromthe perspectiveof Jewishjurists,the apostate'sstatusas a Jew was somewhatdubious.Naturnaiben Hil'ai, head of the rabbinicacademyat Sura,Babylonia(853-858), as well as a numberof his successors,regarded the apostateas having left Judaism:"becausehe apostatizedhe has left the sanctityof Israel and the sanctityof his father"'Yet Naturnailimited the practicalapplicationof this ruling to mattersof inheritance;with respect to personalstatus, Jewish law took a stringentposition and continuedto

sourceof canonlaw (Linder,p. 33). Linderpointsout that"general Churchas an authoritative prohibitionsagainstconversion"of Christiansto Judaismexistedfromthe fourthcentury(p. 81). 3. Linder,pp. 258 and261, nn. 7, 9. 4. See EdwardSynan,ThePopes and theJews in theMiddleAges (New York:Macmillan, 1965),pp. 55, 58. 5. Teshubotha-ge'onim,Y. Musafia,ed. (1924; reprint,Jerusalem:Ha'emunim,1967), no. 23. The responsum,which was sent to Spain,has appearedin variousrecensions,some thathavebeencollectedin Ozarha-ge'onim,B. M. Lewin,ed. (Jerusalem: greatlyabbreviated, Central,1939),vol. 9 (Qiddushin),pp. 30-35, nos. 78-88. Onthis responsum,also see Ya'aqob Blidstein,"Ma'amadanha-ishi shel nashimshebuyotu-meshumadotbe-halakahshel yemey ha-beynayim,"Shanatonha-mishpatha-'ibri 3-4 (1976-77): 56-57, who in additioncites a similarruling of Naturnaiwith respectto a husbandinheritinghis apostatewife (Ozar ha-ge'onim,vol. 8 [Ketubbot],p. 356, no. 790). OdedIr-Shai,"Mumarke-yoreshbe-teshubot haShanaton shel ha-nokri," ba-mishpat ha-ge'onim-yesodotehah pesiqahu-maqabbiloteyha mishpatha-'ibri 11-12 (1984-86): 438-455, discussesthe possible social-economicbasis of Naturnai'sposition,his successors'views, andtheircritics.

ASHKENAZ ANDPREMODERN APOSTATES IN MEDIEVAL POLAND 301 REPENTANT

recognizeapostatesas Jews (i.e., the Jewishwife of an apostaterequireda bill of divorcebeforeshe couldremarry).6 On a popularlevel, however,thereappearsto have been a notionamong Jews thatbaptismwas indeedefficacious, eleventh-centuryFranco-German andwhile the rabbinicleadershipmay have been open to receivingpenitants backintothecommunity,be theyforcedorvoluntaryconverts,few otherswere so generous.RabbiGershomben Judahof Mainz(d. 1028)ordained,perhaps with unusualharshnessand withoutapparentconcernfor the circumstances of the apostasy,that no one may insult a repentantJew.7PresumablyR. Gershomwantedto encourageapostatesto returnto Judaismby limitingthe potentialshame that could be heapedupon them by unkindcoreligionists, would not cause a repenter as well as to try and ensurethat embarrassment to leaving the fold again. Jews must have insultedrepentantapostatesas a matterof course,otherwisetherewouldhave been no need for the ordinance or the apparentharshnessof tone.8 It was left to RabbiSolomonben Isaac(d. 1105;knownby the acronym Rashi)to refutein halakhictermsthe commonlyacceptednotionthatbaptism indeedcut one off fromthe Jewishcommunity.Accordingto JacobKatz,this of the talmudic was preciselythe motivationbehindRashi'sreinterpretation has remains Israel" from a reference even sinned, though[it] phrase"Israel, the "Israel to a reference to individual a to the group Jew; [i.e., Jew], even

6. See GeraldBlidstein,"WhoIs Not a Jew?-TheMedievalDiscussion,"IsraelLawReview 11 (1976): 374-378. 7. Louis Finkelstein,Jewish Self-Governmentin the MiddleAges, 2d ed. (New York: PhilippFeldheim,1964),pp. 30-31, andAvrahamGrossman,HakmeyAshkenazha-ri'shonim, 2d ed. (Jerusalem:Magnes, 1989), pp. 122-123 and n. 68. The "meyha-shemad"referred to by Rashi in his responsum(see TeshubothakmeyZarfatu-Lotir,Joel MUller,ed. [1881; reprint,Jerusalem:n.p., 1967],p. 11b, no. 21), citedby FinkelsteinandGrossman,may bestbe translatedas "thewatersof baptism."On sucha meaningof the wordshemad,see EliezerBen Yehuda,Millonha-lashonha-'ibrit,N. Tur-Sinai,ed. (New York:ThomasYoseloff,1959),s.v. shamad,seconddefinitionandthe sourcescited. 8. Also see Grossman, Ashkenazha-ri' ohnim,p. 406. Therewere limits to R. towardrepentantapostates.WhileR. Gershomgenerallyallowed Gershom'spermissiveattitude H.akmey repentantapostatesto performthe priestlyblessingin the synagogue,he wouldnot allow a Jew who had apostatizedof his own volition andbecomea Christianteacher(priest?)to bless the did not concurwith R. Gershom's community.R. Eleazarben Isaac,a youngercontemporary, view. See ShlomoEidelberg,"Teshubahlo' noda'atme-RabbeynuGershomme'or ha-golah," Talpiot6.1-2 (March1953): 153-155.

302

EDWARD FRAM

though [he/she] has sinned,remainsIsrael [a Jew]."9 Rashi'sinterpretation meant that despite behaviorto the contrary,accordingto Jewish law the baptizedJew had neverapostatized.'0 While Rashi's view flew in the face of the official Churchdoctrine that one who voluntarilyacceptedbaptismcould not escape it," his stand Jewry.12In practicethe posed little threatto contemporaryFranco-German Church-with the notableexceptionof VisigothicSpain--generallydid not aggressivelyseek to bringrelapsedJews backinto the Christianfold.13After the FirstCrusade,RabbiMoses of Speyerwas saidto havesoughtpermission for GermanJews who had been forcibly baptizedto returnto Judaism. 9. Jacob Katz, "Yisra'elaf 'al pi she-hata'-Yisra'el hu'," reprintedin his Halakah ve-qabbalah(Jerusalem:Magnes,1984),p. 264. 10. Katz, "Yisra'elaf 'al pi she-hata',"p. 266. As Katz points out, from the Jewish perspective,Rashi'spositionleft an ongoingburdenof repentanceon the Jewwho hadtriedto leave the fold. 11. The tenet thatbaptismmust be voluntaryappearedalreadyin the late fourthcentury in a law barringthe acceptanceinto the Churchof Jews who wished to convertto escape theirdebtsor prosecutionfor crimesthatthey mighthave committed(Linder,Jews in Roman ImperialLegislation,pp. 199-200). In416 the Churchpermittedconvertswho werelax in their observanceof Christianityto returnto Judaismif theirconversionswere knownto have been motivatedby somethingotherthandevotionto the Christianfaith(Linder,pp. 275-276), but this was not repeatedin AlaricII's Breviarium(promulgated506), nor was it acceptedby the FourthCouncilof Toledoin 633, whose positionwas endorsedby AdrianI (see JeanJuster, "TheLegal Conditionof the Jews underthe VisigothicKings,"translatedand annotatedby AlfredoM. Rabello,Israel Law Review 11 [July 1976]:409-410, and SolomonGrayzel,The Church and the Jews in the XIIIth Century, vol. 1, 2d ed. [New York: Hermon, 1966], p. 15, n.

14). 12. AvrahamGrossman,"Shorashavshel qiddushha-Shembe-Ashkenazha-qeddumah," in Qiddushat ha-hayyim ve-hiruf ha-nefesh, qobez ma 'amarim le-zikro shel Amir Yequti'el,

IsaiahGafniandAviezerRavitzky,eds. (Jerusalem:ZalmanShazarCenter,1992),p. 125, has arguedthatapostasywas one of the centrallegal issues of the eleventhand twelfthcenturies for Franco-German Jewry.Also see JacobKatz,Exclusivenessand Tolerance(Oxford:Oxford UniversityPress, 1961),pp. 68, 73. The scope of the problemis difficult,if not impossible,to was the significantlegalproblemfor gauge(see Katz,pp. 67-68). Clearly,apostasy/martyrdom Jews duringthe Crusades.Priorto and afterthe Crusades,the matteris less certain.One does erain Franco-Germany not get the impressionfromthe sourcesthatin thepre-andpost-Crusade apostasiesever reachedthe proportionsthatthey did in Englandin the 1240sand 1250swhere therewereconcertedeffortsat convertingthe Jewsandperhapsup to ten percentof the Jewish populationof 3,000 apostatized(see RobertStacey,"TheConversionof Jewsto Christianityin ThirteenthCenturyEngland,"Speculum67, no. 2 [April1992]:p 269). 13. Solomon Katz, The Jews in the Visigothic and Frankish Kingdoms of Spain and Gaul

(1937; reprint,New York:Kraus, 1970), pp. 13, 15; Solomon Grayzel,"Popes,Jews, and Inquisitionfrom 'Sicut' to 'Turbato,'reprintedin his The Churchand the Jews in the XIIIth

REPENTANT IN MEDIEVAL APOSTATES ASHKENAZ ANDPREMODERN POLAND 303

Permissionwas grantedby Henry IV on his returnfrom Italy in 1097, apparentlywith the acquiescenceof Pope UrbanII (althoughthe anti-pope ClementIII objectedstrenuously).14Evenwhen Louis VII of Franceruledin 1144 that Jews who had been baptizedand, then "at the instigationof the devil," had returnedto Judaismwere to be punishedwith exile, or capital or corporalpunishment,no threatwas made againstthe Jewishcommunity itself."•Accordingto an anonymousHebrewchroniclerof the eventsof Blois (1171), afterthe killings Jews successfullybribedthe archbishopof Sens to release Jewish prisonersand allow those who had been forciblyconverted to returnto Judaism.'6Those who acceptedan apostateback were not held responsiblefor his actionsand apparentlyfacedno sanctions.Consequently, rabbinicleaders continuedto demonstratean open view towardreturning apostatesduringthe courseof the twelfthcenturyregardlessof whetherthe apostasyhad occurredunderduressor by the convert'sfree will." Rabbi Jacob ben Me'ir Tam (1100-1170), for example, made lenient overturestowardthose who wantedto returnto Judaism.In the case of a marriedwomanwho hadapostatizedandhadsexualrelationswitha non-Jew, thenreturnedto Judaismandwas divorcedby herhusband,R. Jacoballowed her to marrythe non-Jewwith whom she had had adulterousrelationsand who had subsequentlyalso embracedJudaism.'8Accordingto one tradition, Century,vol. 2, KennethStow,ed. (New York:JewishTheologicalSeminary,1989),p. 4 and nn. 12 and 13. 14. On the First Crusadesand Henry IV's position, see Julius Aronius,Regestenzur GeschichtederJuden(1902;reprint,Hildesheim:GeorgOlms, 1970),pp.93-94, nos. 203, 204. The chroniclerstatesthat"throughhis [R. Moses']effortsall the forcedconvertswho remained scatteredaboutin Henry'skingdomreturned[to Judaism]"(A. M. Habermann, Sefergezerot Ashkenazu-Zarfat[Jerusalem:Tarshish,1946], p. 94). The Latinreportof Henry'sdecision makesno referenceto any requestfromthe Jewishcommunity.Regardingpapalreaction,see Grayzel,"Popes,Jews, andInquisition,"p. 12. 15. Recueildes Historiensdes Gauleset de la France, L6opoldDelisle, ed., new edition Publishers,1968),vol. 16, p. 8, no. 19. (1878; reprint,Farnborough: GreggInternational 16. Habermann, SefergezerotAshkenazu-Zarfat,p. 145. 17. Accordingto one version, those who had been forciblyapostatizedduringthe First Crusadehad neveracknowledgedChristianityand hadtriedto observethe commandments to the best of theirabilitieswhile withinthe reachof the Church.Forthis the chroniclerSolomon ben Simondeemedthempraiseworthyandsaidthat"hewho speaksevil of them,it is as if he speaks[against]the Holy Presence"(Habermann, SefergezerotAshkenazu-Zarfat,p. 57). 18. Citedin EphraimUrbach,Ba 'aleyha-tosafot,4th ed. (Jerusalem: MossadBialik, 1980), p. 82.

304

EDWARD FRAM

even the Germanpietists of the late twelfth and early thirteenthcenturies, who generallyrequiredpenancesthatwere commensuratewith sins (nrain ?pvnil)were lenientwith respectto returningapostates.Returningto sharein the fate of the minorityreligionin the Diasporaand recitingits creedtwice daily were proof enough of complete repentance.'9Despite some distrust and disrespectof the apostate,Franco-German Jewry,or at least its rabbinic spokesmen,generallyapprovedof apostatesreturningto Judaism.20 In the twelfth century,Christiansjuristsexpandedthe definitionof who was a Christian.WhileCalixtusII (r. 1119-1124)reaffirmedin his bull Sicut Judeis that no Jew should be convertedby force, but that those who had Theoutstanding beenforciblyconvertedwerenot allowedto leavethe faith.21 Christianlegalistof the century,JohnGratian(fl. ca. 1140),whoseDecretum becamethe standardreferencemanualof canonlaw in the WesternChurch, wrote, in thedays Those,however,whohadalreadybeencompelled--ashappened as by acceptingthegraceof of theveryreligiousprince,Sisebut-inasmuch baptismthey had become associatedwith the divine sacraments... it is only 19. See Urbach,Ba'aley ha-tosafot,p. 407, a citationof Rabbi Eleazarben Judahof Worms'sprescriptionsby Rabbi Isaac ben Abraham.However,YedidyaDinari, Hakmey Ashkenazbe-shalheyyemeyha-beynayim(Jerusalem:MossadBialik, 1984), p. 86, n. 74, has noted that in R. Eleazarof Worms'sown writingsthereare long penancesfor the repentant by apostate.Also see Judahhe-hasid,Seferhasidim,YehudahWistinetzki,ed., withintroduction AronFreimann,2d ed., (1924; reprint,Jerusalem:Wahrmann,1969),nos. 208, 209, a product of the same school as R. Eleazar,where some form of penanceis expectedof the returning apostate. 20. Simhah Goldin, "Ha-yahasimbeyn ha-yahidve-haqebuzahbe-qehillahha-Yehudit be-zafonZarfatve-Germanyah(1100-1300)"(Ph.D.diss., Tel Aviv University,1991,p. 147), has arguedthat in Germanlands therewas a harsherattitudetowardthe returningapostate, requiringpenancesand rejectingRabbiJacobTam'sallowancewith respectto the continuing Nevertheless, relationshipbetweenthe marriedwomanandherpreviousnon-Jewishparamour. in at least one case, Germancommunitiesmadeeffortsto bringrepentantapostatesback into the community(see, for example,Hayyimben Isaac,Sefershe 'elotu-teshubotmoreynuha-rab Hayyimor zaru'a [Leipzig,1865], no. 103, a case of a voluntaryapostatewho was extricated fromChristiansocietyby theJewishcommunityandwho was allowedto returnto herhusband). 21. Forthe text (withEnglishtranslation),background to, andsignificanceof SicutJudeis, see SolomonGrayzel,"ThePapalBull SicutJudeis,"reprintedin EssentialPaperson Judaism and Christianityin Conflict,JeremyCohen,ed. (New York:New YorkUniversityPress,1991), pp. 231-259. Grayzelsuggeststhe possibilitythatSicutJudeiswas connectedwiththe episodes of forcedconversionof Jews duringthe FirstCrusade(pp.233, 235-236).

ANDPREMODERN IN MEDIEVAL APOSTATES ASHKENAZ POLAND 305 REPENTANT

to retainthefaiththeyhadaccepted, whetherby properthattheybe compelled forceornecessity,lestthenameof theLordbe blasphemed andthefaiththey vile andcontemptible.22 hadassumedbe considered In 1201 InnocentIII expandedthe meaningof "voluntary"baptismto include those who were "drawnto Christianityby violence, throughfear andthroughtorture,andreceivedthe sacramentof baptismin orderto avoid loss." Such convertsexpressedwhatInnocenttermedconditionalitervolens, "though,absolutelyspeaking,he [i.e., the convert]was unwilling"to convert (licet absolute non velit).23"Shortof dying when threatenedwith apostasy, therewas littlethata Jewcoulddo to convincetheChurchof his unwillingness to be baptized. By the late twelfth or early thirteenthcentury,not only was the Church seekingto compelthosewho hadbeenbaptizedto retaintheChristianfaith,but or some communitiesin Germany,withoutany knownpapalpronouncement to supporttheiractions,threatenedto punish, establishedlegal interpretations or indeed did-or at least led the Jews to fear that they would---punish anyonewho aided relapsedconvertsescape the Christiancommunity.This led to a change in attitudeamong Jews, or at least among membersof Hasidey Ashkenaz, a partiallydisenfranchisedpietistic group within the Jewishcommunity,with respectto how to deal with apostates,presumably willing apostates,who wantedto returnto Judaism.24 22. Citedandtranslatedin Grayzel,"Popes,Jews,andInquisition," p. 7. Even churchmen couldfalterin observingGratian'sstatute.When,on thedayafterhis baptismin September1189, the badlywoundedBenedictof YorkstoodbeforeRichardI andwas askedto identifyhimself, he responded,"Ego sum BenedictusJudaeustuus de Eboraco."Incensed,the archbishopof lashedback, "Ille Christianusesse non vult,(homoDiabolisit," seeminglygiving Canterbury Benedict leave to returnto Judaism.Accordingto Roger of Howden,Benedictdied soon thereafter.The Jewishcommunity,however,would not accepthis body for burialbecausehe hadapostatized.See ChronicaMagistriRogeride Houedene,WilliamStubbs,ed., vol. 3 (1870; reprint,Wiesbaden:Kraus,1964), pp. 12-13, as well as R. B. Dobson,TheJews of Medieval York,BorthwickPapers,no. 45 (York:St. Anthony's,1974),pp. 24-25. 23. Citedandtranslatedin Grayzel,Churchand theJews,vol. 1, pp. 101-103. Theposition was repeatedby NicholasIIIin 1277 andincorporated intocanonlaw by the end of the century (see SolomonGrayzel,"TheConfessionof a MedievalJewishConvert,"HistoriaJudaica 17, no. 2 [October1955] 92-93). 24. Concerningthe place, or lack thereof,of HasideyAshkenazin the GermanJewish communityof the late twelfth and earlythirteenthcenturies,see Haym Soloveitchik,"Three AJSReview1 (1976): 336-338. Themesin the SeferHiasidim,"

306

EDWARD FRAM

The pietistic authorof section 200 of Sefer hasidim describedthe following case: And these [questions]were also [asked] of the [pietistic]sages: Someone apostatizedandaftersome time inquiredof the Jews, sayingthathe wantedto returnto being a Jew but had very little money. [Since]the non-Jewstrusted him, he would like to take [money]from them and afterwardsflee with all the money to become a Jew. One [sage] said, "Sinceyou want to repent,do not take [fromthem] and do not steal."A [second]sage said, "Sincehe only apostatizedbecausehe did not have the desiresof his heart,it is betterthathe shouldtakefromthe non-Jewsandflee andnot eatporkorprofanethe Sabbath. And if they catchhim andkill him,his deathwill be a penanceforall his sins." The thirdsage said, "Knowthatit is best thatyou do not instructhim andtell him whatto do, becausewe will causeevil [since]he will immediatelytell the non-Jewsthatthe Jews advisedhim on this matterand it will be a danger[to the Jewishcommunity],thereforedo not speakto him."And so it happened. He told the non-Jewsand they almost killed the Jews, [and the Jews] gave muchmoney [i.e., fines, bribes]over this.25 Whether the story be true or hypothetical, the author was not against the notion of an apostate returning to Judaism; however, he did not want to become involved with an apostate whose actions might imperil the Jewish community, particularly one was thought to have ulterior motives. The very next passage in Sefer hasidim reinforced this idea. And if thereis an apostateandit is knownto the importantpeoplein the town and the sages in the town thathe is willing to repent,but if he flees therewill be a dangerto the people [i.e., Jews]of the town because[theChristians]will say that the Jews causedhim to flee, then he can fool the non-Jewsand say thathe wantsto go on a pilgrimage[prtI]. And he shouldtakeuponhim the crossuntilhe leaves the place wherepeopleknow him and [then]remove[the cross]andtherewill be no complaintsagainstthe Jews.26 shel'Sefer "Le-ta'arik seeHaymSoloveitchik, hibburo 25. Onthedatingof Seferhasidim,

hasidim',"in Tarbutve-hebrahbe-toledotYisra'el be-yemeyha-beynayim,qobez,ma'amarim Hillel Ben-Sasson,MenahemBen-Sassonet al., eds. (Jerusalem:Zalman le-zikroshel ShazarCenter, .Hayyim 1989),pp. 383-388, who is ableto establishthatsectionsdealingwitheconomic practices(and perhapscharity)predate1225. Ivan Marcus,Piety and Society(Leiden:Brill, Seferhasidim 1981), pp. 136-137, 153 n. 88, asserts"thataside fromobviousinterpolations"

1217. (aftersection16)predates 26. Seferhasidim,no. 201.

IN MEDIEVAL APOSTATES ASHKENAZ ANDPREMODERN REPENTANT POLAND 307

Here it was possible for the apostatewho sincerelywantedto repentto returnto Judaismwithoutendangeringthe local Jewishpopulation.Thehasid assumedthatlocal Christianswould not suspectthata convertleavingtown carryingthe cross on a pilgrimagehad no intentionof bearingthe Christian faithto his destination.However,when the potentialrepenterrepresenteda possiblethreatto the community,as in the formercase, the hasidabjuredany contactwith him. Even advisinghim not to stealwas too risky.It was better to have nothingto do with such a person.27 Despite the risks, subsequentgenerationsof GermanJewrycontinuedto demonstratea tolerantattitudetowardrepentantapostates,but the reception thatthey accordedthemwas influencedby the apostates'behavior. Althoughthe vast majorityof Jews in Frankfurt,more than 150 people (over 75 percentof the local Jewish population),died martyrs'deaths in the wake of the May 1241 persecutions,a numberof girls (one said to have been less thantwelve years old) were possiblyrapedand then forcibly converted.28Thesegirlsrefusedto acceptlife as Christiansandmadenumerous unsuccessfulattemptsto flee, bothon theirownandwiththehelpof Christians, before finally escaping with the aid of the Jewish community.29 Although the girls had failed to die a martyr'sdeath when forcibly converted,they Jewsthroughtheirdefiant redeemedthemselvesin the eyes of contemporary in the of to face Judaism commitment greatpressurefrom their Christian rabbiseven viewedthe girlsas something captors.A numberof contemporary of heroines.Rabbi Isaac ben Moses of Vienna (ca. 1180-ca. 1250) wrote regardingthem,

called on Jews to 27. While the apostateremainedin the Christiancommunity,the to praythatGod would insulthim (Seferhasidim,no. 192), althoughthe hasid did allow Jews.hasid lightenthe punishmentof an apostatewho did good thingsfor Jews(no. 1571).Thehasid was not just reticentabouthelping apostateswho physicallyendangeredthe Jewish community; spiritualdangerwas also a concern(no. 183). 28. The attackwas ostensiblythe resultof local Jewsnot allowinga boy to apostatize(see I. Kauffmann,1925], I. Kracauer,Geschichteder Juden in Frankfurta.M., vol 1 [Frankfurt: p. 7). On the numberof martyrsand the size of the community,see GermaniaJudaica,Zvi Avneri,ed., vol. 2.1 (Ttibingen:J. C. B. Mohr[PaulSiebeck], 1968), p. 239 andthe sources cited in n. 6. 29. Hayyimben Isaac,Responsa,,no. 221 with comparisonto 103. The Christianresidents of Frankfurtacted illegally in attackingthe Jews and were forcedto seek a royalpardonfor theiractions(see GermaniaJudaica,p. 239).

308

EDWARD FRAM

Andthemodestgirlswhowereforciblyconverted andtheirheartswere [103m] to heavenas theirendprovedabouttheirbeginning, it is prohibited to speak againstthemandit is a mitzvahto telltheirpraise... becauseI donotintendto condemnthegirlorto speakill of herbecauseit is a greatprohibition to speak ill of heranda greatpunishment is on onewhowishesto condemnher...30 Whilerepentantapostateswho did not ardentlyproclaimtheirfaithwere acceptedbackintothe Jewishcommunity,RabbiAsherbenYehi'el(d. 1322), forone, affordedthema cool reception.R. Asherviewedmarriedwomenwho hadapostatizedto savetheirlives andlaterrepentedandreturnedto theJewish communityas nothingless thandeserters.Theyhadnot only abandonedtheir Godbuthadcompoundedtheirtreacheryby doingso publicly.31 Thewomen's from the Christian was not a subsequentescape community publicdeclaration of Jewish faith comparableto martyrdom,or even to the effortsof the girls of Frankfurtin 1241, that it might atone for theiroffense. Nevertheless,R. Asher,like almostall otherAshkenazicauthorities,was willingto acceptsuch womenbackintothe communityandallow themto returnto theirhusbands.32 While GermanJewry may not have renouncedcontactwith repentant apostates,it continuedto be cautious in dealing with them. One of the studentsof the pietist RabbiJudahhe-hasid,R. Isaacben Moses of Vienna, was asked to decide a disputeconcerninga woman who had convertedto Judaismand served as a handmaidfor a certainJew.33At some point, her Jewish owner suspectedher of stealing from him and, likely sensing his 30. Isaac ben Moses, Sefer or zaru'a, vol. 1 (1862; reprint,n.p.: Ma'orha-gadol,1976), no. 747. R. Isaacwas not alone in praisingthe girls. See the commentsof R. Isaac'steachers R. Judahben Moses of Friedberg,R. Meshulamben David, and R. David ben Sha'alti'el in Hayyimben Isaac, Responsa,nos. 103, 221. Blidstein,"Ma'amadanha-ishi shel nashim shebuyot,"p. 92, correctlynotes, however,thatR. Isaac'sacclaimof the girls did not match his praiseof the martyrs. 31. Asher ben Yehi'el, She'elot u-teshubotha-R'osh (1881; reprint,n.p., n.d.), no. 32.8, wrote,"it is truethatthey did somethingterribleandthey mustbe remorsefuland repentand acceptsufferingsmorethanthose who apostatizedin peacefultimes becausethey apostatized in public." 32. See Blidstein,"Ma'amadanha-ishi shel nashimshebuyot,"pp. 98-99, regardingthe general trendto allow these women to returnto their husbands.If, however,the women lingeredin the Christiancommunitywhen they had the opportunityto escape, rabbiswere quitewilling to prohibitthem fromreturningto theirconjugalrelationships.See the opinion of RabbiAbrahamKatzcited in JacobMollin,She'elotu-teshubotMaharil,YitzchokSatz,ed. (Jerusalem:MachonYerushalayim,1979),no. 72, p. 92 andthe sourcescitedin n. 35. of the 33. Isaacben Moses, Sefer or zaru'a, vol. 1, no. 758. In R. Isaac'sreconstruction litigants' claims there is no mentionof her having being a convert.However,in his own

ASHKENAZ ANDPREMODERN IN MEDIEVAL APOSTATES POLAND 309 REPENTANT

mood, the woman fled to the court of a "greatnoble,"a lieutenantof the king, whereshe "converted"to Christianity.She remainedwith herprotector for over two years, then returnedto the Jewish communitycomplainingof havingbeen mistreatedand (ab?)usedsexuallywhile a Christian.According to her originalowner'saccount,she returnedto him, buthe was not allowed to keep her. Whetherhe feared for his own life if he were to be caught harboringa lapsedChristian,or whetherthe communitypreventedhim from The owner keepingherbecauseit fearedthe ramifications,remainsunclear.34 sentheroff (accordingto the otherlitigant,she fled of herown accordwithout ever returningto the owner)to the Hungarianvillage of Irek,whereshe was unknownand could hide moreeasily.35All includingR. Isaac,assumedthat if she had been caughtshe would have been killed. The ineffaceablenatureof baptismin canon law meant that from the Church'sperspectivea forcibly convertedJew could not legally returnto Judaism.Canonlaw called for the punishmentnot only of relapsedconverts but of those who assisted them. This was made explicit in the papal bull Turbatocordeissuedby ClementIV on July27, 1267 whichequatedrelapse into Judaismwith heresyand called for appropriate legal proceedings whomyou shallhavediscovered to havecommitted such againstChristians Jews, things[i.e.,joinedtheJewishfaith]in thesamewaysas againstheretics; of eithersex however,whomyou shallhavediscoveredinducingChristians intotheirexecrablerite,beforethis,or in thefuture,theseyou areto punish withduepenalty,curbingby ecclesiastical censurethosewhocontradict this, appeal being denied, and the help of the secular arm, if need be, invoked for this purpose.36

The few born-Christianswho convertedto Judaismin the thirteenth centurywere likely only a secondaryconcernof Turbatocorde; its primary discussion,R. Isaaccites Pesiqta' rabbati22, "do not trusta convertuntilthe twenty-second generation,"andaddsof his own accord,"andall the moreso a convertwho has apostatized." 34. The owneris purportedto have said,"'`x nninx ovDn'NV-'n"rI ,)." 35. On the identificationof pj• with Irek,a village nearNitra,see J. Wellesz,"Isaakb. MoseOr Sarua,"Monatsschriftjfir Geschichteund Wissenschaft des Judentums48 (1904):449. Also see I. Kahan,"OrSaruaals Geschichtsquelle," Jahrbuchder GesellschaftJir Geschichte derJudenin der Cechoslovakischen Republik9 (1938): n. 88. Welleszdatesthe responsumto some time before 1233 (p. 450). 36. Citedandtranslatedin Synan,Popes and theJews in theMiddleAges, p. 118.

310

EDWARD FRAM

focus, and the reasonfor the renewalof the bull by subsequentpopes, was If therewas any doubt the backslidingconvertwho returnedto Judaism.37 whetherTurbatocordeincludedrelapsedconvertsin its dicta,it was clarified by GregoryX, who reissuedthe bull in 1274 and made specificmentionof rejudaizantesandthose who aidedthem.38 The equationof relapse into Judaismwith heresy moved the question of relapsi into the midst of the Church'sbattleagainstheresiesand heretics that had begun in the twelfth century.Relapsed convertsand those who aidedthem fell underthejurisdictionof the courtsof the Inquisitionas well as the state.39Accordingly,the influentiallegal code of southernGermany, the Schwabenspiegel(ca. 1275), followed the papacy'slead and authorized secularpowerstojoin withecclesiasticalauthoritiesin uprootingtheperceived scourgeof relapsedconverts.40Yetthe Inquisitionwas neverableto establish itselfas a significantforcein Germansociety,wheremanypeopledidnotview heresy as an urgentproblem.41Thus, for the most part,the threatsof canon law remainedpreciselythat,threats.In southwesternEurope,however,where et les juifs de Provenceau XIIIes.," Provence 37. See JosephShatzmiller,"L'inquisition see Yosef Also 328. 93-94 Yerushalmi,"TheInquisitionand the Jews of (1973): Historique Francein the Timeof BernardGui,"HarvardTheologicalReview63, no.3 (July 1970):340, n. 55. et 38. See Grayzel,"Popes,Jews, and Inquisition,"pp. 15-16. Shatzmiller,"L'inquisition les juifs de Provenceau XIIIes.," p. 328, pointsout thatNicholasIV used the same language when he reissuedthe bull in 1288. 39. The ThirdLateranCouncil(March1179) approvedthe use of secularpower against heretics.InnocentIIIwent furtherby threateningnobleswho did not help in the battleagainst heresy with excommunicationand interdictions.Previouslytherewas little occasion for the collaborationof churchand state againstreligiousdissenters,since therewas no consensus on how to deal with such people. See WalterWakefield,Heresy,Crusadeand Inquisitionin SouthernFrance, 1100-1250 (Berkeley:Universityof CaliforniaPress, 1974),pp. 82, 85, 88. andthework'ssubsequent 40. OnrelapsingintoJudaismandheresyin theSchwabenspiegel influence,see GuidoKisch, TheJews in MedievalGermany(Chicago:Universityof Chicago Press, 1949),pp. 39, 203-204. 41. HenryC. Lea, in his classic A Historyof the Inquisitionof the MiddleAges (1888; reprint,New York:RussellandRussell,1955),arguedthatlocalGermanauthoritiesopposedthe Inquisitionon politicalgroundsandthereforepreventedit fromestablishingitself(vol. 1, p. 332; vol. 2, p. 388). WhenCharlesIV finallysupportedthe Inquisitionin 1369, its activitieswere aimedat beghardsandbeguinesbut even these limitedeffortselicitedlocal opposition(vol. 2, pp . 393-395). RichardKieckhefer,Repressionof Heresyin MedievalGermany(Philadelphia: Universityof PennsylvaniaPress, 1979), challengedLea's contentionsand suggestedthat the reason for the Inquisition'sweaknessin Germanylay in its own institutionalstructure. Inquisitorslackedthe institutionalmechanismsfor interregionalcooperationand,unliketheir

REPENTANTAPOSTATESIN MEDIEVALASHKENAZAND PREMODERNPOLAND

311

the fear of heresy provokeda strongand effective responseby inquisitors, relapsedconvertsfacedthe specterof punishmentand,in addition,endanger, those who harboredthem.Yet not only did apostatesin the regioncontinue to returnto Judaism,they were often encouragedto do so by local Jews. In 1284 Abrahamde Grasseandhis wife Rosa, of Manosque,Provence, were accusedand laterchargedby the Inquisitionwith encouraging,aiding, and harboringRosa's daughter,who had been a Christianfor more than five years, in her returnto Judaism.42 In southernItaly in early 1290, where Jews had the supportof the Angevin king, CharlesII, a Jew was "merely" fined for bringinga relapsedapostateback into the fold, althoughwithout doubtthe Inquisitionwouldhave likedto imposea harsherpunishment.43 To the northwest,in Aragon,therewere a small numberof Jews in 1307 and 1308 who had apostatizedin the midstof the expulsionof Jews fromFrance These FrenchJews, who had apostatized and wantedto returnto Judaism.44 when faced with expulsion, not death, and were thereforeconsideredby Jewish law to be voluntaryapostates,had come to Aragonspecificallyto returnto Judaism.They were able to locate membersof the local Jewish populacewho, in many cases, would not only harborthem but help them and"rejudaization." undergoa processof both"dechristianization" Although such ritualswere not requiredby Jewish law, they were popularattempts to remove the stain of baptismfrom the Jewishbody and soul and restore the apostateto religiouspurity.45 However,these effortsput the local Jews in southernEurope,inquisitorsin Germanywereappointedoverregionstoo large counterparts to administereffectively(p. 26). et lesjuifs,"pp. 330-331, 335, as well as his Recherchessur 42. Shatzmiller,"L'inquisition la Communitjuive de Manosqueau MoyenAge 1241-1329 (Paris:Mouton,1973),pp. 58-62. 43. JoshuaStarr,"TheMassConversionof Jewsin SouthernItaly(1290-1293),"Speculum 21, no. 2 (April 1946):206. Such apostateswere not forciblybaptizedbut ratherforcedinto apostasyby excessivetaxation(p. 208). 44. On the conversionof such Jews duringthe expulsion,see Yom Tov Assis, "Juifsde Francerefugiesen Aragon(XIIe-XIVesiecles),"Revuedes etudesjuives142 (1983):291-292, 299; Yerushalmi,"Inquisitionandthe Jewsof France,"pp. 322-323; RobertChazan,Medieval Jewryin NorthernFrance (Baltimore:JohnsHopkinsUniversityPress, 1973), pp. 195-196; William ChesterJordan,The French Monarchyand the Jews (Philadelphia:Universityof PennsylvaniaPress, 1989),p. 236. 45. See Joseph Shatzmiller,"Convertsand Judaizersin the Early FourteenthCentury," HarvardTheologicalReview74, no. 1 (January1981):63-6, 69; Yerushalmi, "Inquisitionand the Jews of France,"pp. 363-374; Goldin,"Ha-yahasim beynha-yahid,"p. 174. The notionof washingaway the effects of an earlierreligiousrite of passagewas not withoutparallelin the

312

EDWARD FRAM

at graverisk.46The FrenchInquisitionsoughtthe extraditionof relapsi,and local authoritiestook measuresagainstthose who harboredreturningJews in orderto make an example of them. Nevertheless,Jewish communities continuedto grantapostatessanctuary.47 By 1311 the Inquisitionin Aragon hadbegunan investigationof the effortsbeing extendedby Jewsto relapsi.48 Justfouryearslater,the atmospherewas so tensethatrumorsthatthe Jewsof Majorcawere assistingthe returnof apostatesreturnto Judaismwereenough to endangerthe community.49 Theeffortsof Jewsin Aragonto help apostatesreturnto Judaismendured despite threatsand interdictions.In 1320 and 1321, many Jews who had convertedto Christianityduringthe PastoureouxuprisingenteredAragon and openly returnedto Judaism,some with the supportof local Jews.5oIn 1326 (ulema de Quatorzeof Calatayudand his son were condemnedfor encouragingandhelpingforcedconvertsfromFranceto abandonChristianity andreturnto Judaism.Theireffortswerenot unusual.LocalJewsencouraged apostatesto returnto Judaism,apparentlywilling to sufferthe harassmentof the Inquisitionas well as possiblecondemnation.5 The Inquisitiondid not carefullysingle out fautorsandrelapsedconverts for punishmentbut exploited its jurisdictionover relapsi and those who harboredthem to harassentireJewishcommunities.52 Ultimately,the wrath of the Inquisitioncontributedto the pauperizationand even ruin of the Nevertheless,more than a century importantJewish center in Saragossa.53 later, in the 1460s, Jewish communitiesin Aragon continuedto provide refuge for conversosfleeing Castilein orderreturnto Judaism.The leaders of the Jewishcommunitiesin Huescawho hadacceptedsuchconversosback Christiancommunity.EstherCohen,The Crossroadsof Justice(Leiden:Brill, 1993), p. 184, describinghow the fingersof two condemnedmonks "werescrubbedto removethe chrism used at theirordinationandthey were declareddevoidof all ecclesiasticalauthority." 46. See YitzhakBaer,A Historyof the Jews in ChristianSpain,Louis Schoffinanet al., JewishPublicationSociety,1966),p. 9. trans.,vol. 2 (Philadelphia: 47. See Assis, "Juifsde Francer6fugi6sen Aragon(XIIe-XIVesiicles),"pp. 299-302. 48. Yerushalmi,"Inquisitionandthe Jews of France,"p. 323. 49. Baer,Historyof theJews in ChristianSpain,vol. 2, p. 10. 50. See ibid., 51. See Assis, "Juifsde Francer6fugies,"p. 313. 52. See JeremyCohen,TheFriars and theJews (Ithaca:CornellUniversityPress, 1982), p. 48, andStarr,"MassConversionof Jews in SouthernItaly(1290-1293),"p. 203. 53. Baer,Historyof theJews in ChristianSpain,vol. 2, pp. 13-14.

IN MEDIEVAL ASHKENAZ ANDPREMODERN APOSTATES POLAND 313 REPENTANT

couldnot escapethe and saw themthroughthe ritualof "dechristianization" and burnt at of were the stake(1489-90) the Inquisition eventually scrutiny for theirparticipationin this rite.54 Thestarkdifferencein attitudebetweentheGermanpietistsandAragonese Jewrytowardtheapostatewhosereturnto Judaismposeda threatto theJewish communitywas in part a result of differentcircumstances.The repentant apostatewho came to the Germanpietist clearly faced risks in leaving Christianitybut could reducethe dangerto himself and othersby fleeing to anotherregion,an optionthatthe pietistexploited.It is unclearthatthe Jews of Aragonhad such options.The relapsihad alreadyfled the region where theyhadlived as Christiansandnow lookedto Jewsin theirnew surroundings to help them.Certainlythey could not be sent off to Germany,which during the late thirteenthand early fourteenthcenturieswas hardlya havenfor any Jew,let alonereturningapostates.In the wake of the Rindfleishpersecutions, Jewswere fleeingthe Germanlandsfor the relativesafetyof SpainandItaly. Jews in Aragon were faced with a challenge that they could not escape: endangerthemselvesby helpingapostates,manyof whomhadbeen forcibly baptizedandnow werewilling to putthemselvesin gravedangerby returning to Judaism,or leave them to a life of sin as Christians.Apostatescould not returnto Jewish life withouta Jewish community.AragoneseJewry often chooseto help suchapostateseven in the face of the Inquisition.The German pietistsdid not have to face the falloutfromlarge-scaleconversions,whether forced or voluntary,and so were not compelledto confrontthe problem. Historicalevents did not challengetheirbelief thatthe welfareof the Jewish communityoutweighedthe spiritualwelfareof individualapostates.TheJews of Aragondid not have this luxury. Despite the concerns of the Germanpietists and the ruling of the Schwabenspiegel,therewere Jewishapostatesin thirteenth-century Germany who returnedto the Jewish community.In some cases, however, their contritionwas dubious at best and they drifted back and forth between the Jewish and Christiancommunities.In the second half of the thirteenth century,RabbiMe'irbenBaruchof Rothenburg complainedthatsome"empty who even had ritual immersionas partof the rites undergone people"(t',in), went fromtown to town, sometimesappearingas Jews and of "rejudaizing," in other instancesas Christians.R. Me'ir, for one, did not accept them as 54. See ibid.pp. 295-299, 384-389; Yerushalmi,"Inquisitionandthe Jewsof France,"pp. 369-370.

314

EDWARD FRAM

fullyreturnedJewsandclaimedthat"itwas well known"thatthe only reason they portrayedthemselvesas Jewswas so thatJews wouldgive themfood to eat, and so they would be able to steal and fulfillall theirbase desires." Thephenomenonwas notunknownin neighboringFrance.RabbiSolomon benAbrahamAdret(ca. 1235-ca. 1310)reportedthathis teacher,RabbiJonah ben AbrahamGerondi(ca. 1200-ca. 1263), who in his youthhad studiedin France,hadconveyedto him a rulingthathe hadheardfromFrenchscholars concerningJews who wanderedfrom town to town, posing as Christians to Christiansand as Jews when enteringthe homes of Jews.56Nor did the problemof suchvagrantsendwiththethirteenthcentury.RabbiIsraelIsserlein (1390-1460), who servedas rabbiin Marburgand laterin WienerNeustadt, also complainedof derelicts(tn~pi)who sometimesreturnedto Judaismwith less thancompletecontrition.57 In 1475 suchan apostatewas caughtstealing by the authoritiesin Regensburg.The Jew Isaac,then Reichartof Mospach, toldhis interrogators how he hadwanderedfromplaceto place,feigningto be a Jewhereanda Christianthere,havingacceptedbaptism--andin at leastone instancein Holland,the vil guldenthatwentwithit--three times.He admitted to having marriedseveral women in differentplaces and to stealing from Christianand Jew alike. Of greatersignificanceto the Jewish community, he also had accused Jews from Krautheimand Bambergof havingbought and extractedblood from the host.58Little wonder that such people were 55. TeshubotMaymoniyyot,,Nashim 10; also cited in IsraelIsserlein,Terumatha-deshen, Pesaqim u-ketabim(Bene Beraq: n.p., 1971), no. 230. A shorterversion of R. Me'ir of Rothenburg'sresponsumappearsin Mordecaiben Hillel, Ketubbot306. The text seems to indicatethat R. Me'ir thoughtthat these people would steal and fulfill their base desires while feigningto be Jews.A late-fourteenth-century Jewishvagrantin Francedid exactlythat, exploitinghospitalityto steal from his Jewish hosts (see EstherCohen,"Posh'imYehudim be-Zarfatbe-shalheyha-me'ahha-14,"Zion46, no. 2 [1981]: 151-152). 56. SolomonbenAbrahamAdret,She'elotu-teshubotha-Rashba'(1868;reprint,Jerusalem: n.p., 1958), vol. 7, no. 179. The Frenchscholarsbelieved that such Jews pretendedto be Christiansonly to indulgetheirevil inclinationsbutdid not reallybelieve in Christianity. 57. Isserlein,Pesaqimu-ketabim,no. 138. In Isserlein'scase the "waffling"apostateseems to have triedto avoid Jews who might have recognizedhim, runningfrom a town when he foundout thatpeople who knew him were coming.The Churchcertainlydid not approveof apostatesminglingwith Jews,let aloneactingas Jews.See FMlixVernet,"LePapeMartinV et les Juifs,"Revuedes questionshistoriques51 (1892):405. 58. See RapahelStraus,Urkunden zurGeschichtederJudenin Regensburg undAktenstiicke 1453-1738 (Munich:Beck'sche, 1960), no. 211, pp. 64-66. The materialis cited and the importanceof the accusationsregardingthe host are put in theirproperhistoricalperspective

IN MEDIEVAL ASHKENAZ APOSTATES ANDPREMODERN REPENTANT POLAND 315

consideredapostatesratherthan repentantJews by contemporaryrabbinic authorities.59 Even apostateswho ostensiblycompletelyreturnedto Judaismdid not have the full confidenceof R. Me'ir of Rothenburg'sstudentand the outstandingjuristof his age, R. Asherben Yehi'el.R. Asherwas askedregarding a disputeconcerningthe inheritanceof a man,his father,andhis grandfather, who hadbeen murderedtogether.In the courseof accusationsregardingwho had been killed first,the defendant'sguardianrejectedthe plaintiff'suse of repentantapostatesas witnesses to testify aboutwhat they had seen while they were apostates.The defense chargedthat "we have not seen sufficient '9mi] repentancefromthemthatthey shouldbe allowedto testify."With ['m no objective criteriaon exactly how much repentancewas necessary,the defense attemptedto exploit lingeringdoubtsabout returningapostatesto theiradvantage. That someone trying to hold on to assets would grasp for a plausible argumentto disqualifyopposingevidenceis to be expected;thatR. Ashertoo entertaineddoubtsaboutreturningapostatesis much more revealingabout just how they were viewed by the Jewishcommunity. While R. Asheroffereda concertedlegal effortto extendthe parameters foracceptingtestimonyfromreturningapostates,he closedhis legalargument with a note of wariness. intended to transfer to be verycarefulwithtestimony However,it is necessary are because there forced one to another from who, many apostates party money even beforethe decrees[thatresultedin theirapostasy]weresuspect.And inheritances causethemto changetheirmindsandthemindof their moreover, matters[i.e.,theybelievedthattheycould Creator[i.e., to sin] in monetary andit is enoughthatthey[therabbis] fromtheirtestimony], profitpersonally werelenientaboutacceptingtheirtestimony[i.e.,thatof returned apostates]

by R. Po-chiaHsia, TheMythof RitualMurder(New Haven:YaleUniversityPress, 1988),p. 70. 59. The Jewishelementamongthe vagrantpopulationwas not insignificant.It influenced the language of the vagrantsand thieves both in Germany(Rotwelsch)and France (see Liber Vagatorum[Strasbourg,1858], glossary,pp. 55-57; my thanksto the fifteenth-century ProfessorEstherCohenfor bringingthe workto my attention).

316

EDWARD FRAM withrespectto abandoned wives,butwithregardto transferring moneyone mustcheckandonemustinvestigate.60

R. Asher,who hadled GermanJewrybeforefleeingto Spainin 1303in his mid-fifties,was not alone in believingthatmany of those who apostatized, even undercoercion, were of dubiousintegrity.61 An unknownquestioner Rabbi ben Samuel of addressing Yedidyah Nuremberg(d. early 14 cent.) rejectedthe notionof acceptingtestimonyin a monetarymatterfrompeople who hadfailedto die a martyr'sdeath,somethingthateven "derelicts[04p4'] amongus"do. "Andalso theworldconsidersthem[i.e.,thosewhoapostatized insteadof being martyredand who laterreturnedto the community]to be awful and they do not marrythem or their relatives,[even] more so than AshkenazicJewryviewed these people as traitors,a stain other sinners."62 thattaintedeven innocentrelatives. Given the doubtsaboutthe integrityof apostates,it is unclearwhether the Jews of fifteenth-century Germanyactivelysoughtto persuadeapostates to returnto Judaism.Even if they did not, there is nothingto suggest that they discouragedthose who wantedto return.Like othersbeforehim, Rabbi JacobMollin(ca. 1360-1427;Austria)believedthatsexualdesiresometimes led apostatesto embraceChristianitywithoutacceptingits religioustenets. Mollin believed that those who had apostatizedfor such reasons would 60. Asher ben Yehi'el, Responsa,no. 54.1. The final phrase,"p~ ," is a double lly7' entendre.Not only does the case requireinvestigation,butthe legalpermissibilityof accepting theirtestimonyin this regarddoes as well. 61. R. Asher was willing to accept the testimonyof repentantapostateswith respectto whetherwomen could remarry(i.e., were theirhusbandsdead).Concludinga responsumR. Ashernoted,"andhis testimonyappearsto me to be validbecausehe repented.Andso we did nmvn), we allowedwomen [to remarry]based in Germanyat the time of the decrees(nnmTa on the testimonyof those who repentedand I wrotea lengthyresponsumon this"(no. 54.5). As for the lengthyresponsum,like manyof R. Asher'sresponsawrittenin Germany,it has, to the best of my knowledge,yet to be located(see IsraelTa-Shema,"RabbenuAsheru-benoR. Ya'aqobba'al ha-Turim:beyn Ashkenazle-Sefarad,"Pe'amim46-47 [Spring1991]: 80-82, 88). 62. Teshubotba'aley ha-tosafot,IrvingAgus, ed. (New York:Talpioth,1954), p. 238, a source kindly broughtto my attentionby ProfessorBlidstein. There is no doubt that these observationswere made in the courseof a prejudicedresponse.If the testimonyunder questionwas disqualified,the money at issue wouldbe used to redeemchildrentakenby the Christiansandforciblyconverted.However,R. Yedidyah'ssocialcomments,even if somewhat exaggerated,remainindicativeof commonperceptions.

IN MEDIEVAL REPENTANT APOSTATES ASHKENAZ ANDPREMODERN POLAND 317

indubitablyreturnto Judaismwhenthey hadthe opportunity, apparentlywith

hisblessing.63

Afterthe Edictof Vienna(1420-1421), someJewswho hadbeenforcibly apostatizedimmediatelyreturnedto Judaism,encounteringno official opposition from the Jewish community.64 Perhapslike Jewishcommunitiesin Aragon, it felt obliged to help forced apostatesto return;perhaps,more importantly,the Churchhad given the forcedconvertsits tacitpermissionto returnto Judaism.Thus therewas less dangerfor the Jewishcommunityin accepting.65 That the Churchallowed forced convertsto returnto Judaismdid not mean that it would not punishrelapsi if they fell into Christianhands.In a responsumIsserleinrelatedthe followingcase thattookplace sometimeafter 1421. A groupof menandwomenandmanysoulswentfromonetownto another to celebratea wedding,andtheypassedthroughthetownof a wickedruler,all of whoseservants werewicked.AndtheyfalselyaccusedtheJewsin orderto condemnthemto deathandmurder[them].Andtheycaptured all [theJews], andtheburghers divided[andheld]themin theirhomesthroughout the city, eachmanandeachwomanalone.Andtheytortured themwithsevereholds andothertortures andalsoalwaystempted in orderthatthey them;everything mightconvertandthentheywouldreleasetheirbodiesandmoney.Andthey 63. Jacob Mollin, Responsa,no. 100, pp. 192-193. Mollin believedthat since some of these apostateswere "merciful"(i.e., essentiallygood husbands),it may havebeen betterfor a Jewishwomanto have remainedmarriedto such an apostatein the hopethathe mightreturn thanbe divorcedandfree of him. 64. See Isserlein,Terumatha-deshen,Responsa,no. 241. Also Mollin,Responsa,no. 72, pp. 89-104. Even R. Asher had foundthe pious who had been forciblyconvertedand who returnedas soon as possiblequiteacceptable(Asherben Yehi'el,Responsa,no. 54.1). 65. On the Edict of Vienna in general,see Samuel Krauss,Die WienerGeserahvom Jahre 1421 (Vienna:WilhelmBraumuller,1920). KraussassertsthatMartinV's bull, "Licet to excommunicate omnium"issuedon December23, 1420,whichthreatened Judaeorum anyone baptizingJewishchildrenunderthe age of twelve againsttheirparents'wishes,was issuedto the Jews of Austriaand the Venetianterritoriesin responseto the Edictof Vienna(p. 107). R. JacobMollin certainlybelievedthatthe papalresponsewas aimedat headof the Viennese community(Responsa,p. 102, no. 72). One is left with the impressionthat Kraussbelieved thatMartinV would have allowedall forcedconvertsto returnto Judaismdejure but,bound by Christiantheology,could not do so, so the Churchsimplyturneda blind eye. The dating of "LicetJudaeorum," however,remainsproblematic.See Vernet,"LePapeMartinV,"p. 422, no. 81.

318

EDWARD FRAM

remained heldforsometime,husband andwife.Andit happened thatafterthey forsometime,a minority hadbeentortured of themenapostatized, as wellas someof thewomen,somewiththeirhusbands andsomewithout.Andanother Jews.Andall thosewho minorityescapedfrombeingheld[whileremaining] to the truereligion[i.e.,Judaism]exceptthatsomeof returned apostatized themdelayedfleeing,amongthemwomenwhohadalreadyapostatized once returned to thetruereligion.Andthiswastold[to beforeandhad[previously] whohadcaptured themrecognized andtheChristians themand theircaptors], these women because of this. And the addedan accusation against majority thetestandwerekilled,sanctifying God'sname, withstood [ofthosecaptured] mayHebe praised.66 In his responsum,Isserleintacitlyacknowledgedthatrepentantapostates could have been indictedby the Christiansfor relapsingback into Judaism; TheotherJewsbeingheld thattheywerenot was dueto a legaltechnicality.67 were not accusedof harboringrelapsiin theirmidst. aboutheresyweredecliningin Germany, In a periodwhenapprehensions Ashkenazichalakhicliterature as were activitiesagainstit, fifteenth-century evidencedno hint of concernthatthe fautorsof relapsimightbe punished.68 When asked whethera repentercould be shavedon the intermediatedays for his ritualimmersion,Isserleinpermittedthe of the festivalin preparation take place as soon as possible so that immersion shavingand urgedthatthe the repentercould begin to fulfill all the commandments.69 Surely,if there hadbeen a dangerto the Jewishcommunity,Isserleinwouldhave movedto prohibita folk custom insteadof tryingto find a biblical source for it. As an ideal, Isserleinhimself followed in the traditionof leniencein penances for apostates,afraidthattoo arduousa penancewould preventthe returnof an individualwhose very naturehe believed to be evil [Yi r1o] and who 66. Isserlein,Responsa,no. 241, was asked aboutthe permissibilityof these women to theirhusbands. 67. Isserleinbelieved that the women could not be chargedbecausethey had originally been detainedon otherpretenses.WhetherIsserlein'sassumptionwas corrector not remains unclear. 68. On the declineof heresyin fifteenth-century Germany,see Kieckhefer,Repressionof Heresy,p. 83. 69. Isserlein,Responsa,no. 86, notes that while accordingto the letter of the law the repentercould fully participatein Jewishlife withoutimmersion,the "customof our fathers" demandedritualimmersionbeforea malerepentercouldbe includedin a quorumor any "holy matter."

IN MEDIEVAL ASHKENAZ ANDPREMODERN REPENTANT APOSTATES POLAND 319

was used to doing "as his heartdesired"amongthe Christians.Leavingthe securityand pleasuresof the Christianworld for life amongthe Jews was punishmentenough.70 If Isserlein,like R. Gershomof Mainz,Rashi,and R. JacobTambefore him, indeedfavoredencouragingapostatesto returnto the Jewishcommunity easier,his approachdidnot leavean indelible by makingtheir"rejudaization" impressionon the spiritualheirsof medievalGermany,the Jewishcommunity in Poland.

HistoricallyPolandhad been quite tolerantof Jews, and the privileges extendedto Polish Jewry by monarchsduringthe Middle Ages generally protectedJews from forced conversions.71 Over the course of the mainly peacefulsixteenthandmost of the firsthalf of the seventeenthcentury,there Those who did apostatizeusually were relativelyfew apostatesin Poland.72 became Catholics,73 some for personalgain, others to escape punishment at the handsof Jewish or state authorities,and still othersundoubtedlyfor altruisticreasons.74 In one of Lublin'smajorchurches,The ArchangelSaint the almost 3,500 pages of baptismalrecordsspanningthe years Michael, 70. Isserlein,Responsa,no. 198. On the apparentcontradiction betweenIsserlein'slenient rulinghere and the stringenttraditoncited in his name two generationslaterby Josephben Moses,Seferleqetyosher,JacobFreimann,ed. (1904;reprint,Jerusalem: n.p., 1964),p. 49, see the very questionablesuggestionof Dinari,HakmeyAshkenazbe-shalheyyemeyha-beynayim, p. 91, n. 102. JacobElbaum,Teshubatha-leb u-qabbalatyesurim(Jerusalem:Magnes,1993), p. 28, nn. 21-22, maintainsthatIsserlein'sresponsabest reflecthis position,but it is difficult to drawany conclusionsaboutIsserlein'sgeneralview withoutknowingthe circumstancesof each case and withoutsolving the long standingquestionregardingthe natureof Isserlein's responsa(i.e., were the questionsactuallyaskedof him). 71. See Ignacy Schipper,"Zydzi neofici i prozeliciw Polsce do r. 1569,"Kwartalnik posawiqoconybadaniomhistoriiZyd6ww Polsce 2 (1912):66. I thankProfessorCarlebachfor sendingme a copy of Schipper'sarticle. 72. A numberof Jewschoseto convertratherthanleavetheirhomesduringtheexpulsionof JewsfromneighboringLithuaniain 1495.See TeodorJeske-Cholfiski, NeoficiPolscy (Warsaw: PiotrLaskauer,1904),pp. 11-13, a polemicalworkthatshouldbe usedwith some caution. 73. The few who convertedto Lutheranismwere more likely to have done so out of conviction,for therewas little profitin becominga Lutheranin Poland.See JacobGoldberg, be-mamelket Ha-mumarim Polin-Lita'(Jerusalem:ZalmanShazarCenter,1985),pp. 9, 20. 74. Onthe ennoblementof convertsto Catholicismin PolandandLithuaniain the sixteenth of Converts century,see AndrzejCiechanowiecki,"A Footnoteto the Historyof the Integration in TheJews in Poland, intothe Ranksof theSzlachtain the Polish-Lithuanian Commonwealth,"

320

EDWARD FRAM

1583-1650, albeitwith gaps totalingfifteenyears,list twelve Jewsas having less than 1 percentof the total numberof Jews who lived in converted,75 Lublinduringthose years.76Polish courtrecordsfrom Cracowalso suggest that there were relatively few Jewish apostatesduringthis period.77The situationwas similarin the town of Nawaria,nearLw6w,whichhad a very small Jewishpopulationand where only five cases of Jews convertingare listed in the churchrecordsspanning1600-1800.78As far as faithfulJews were concerned,worldlyconsiderationswere the explanationfor voluntary apostasy;conversionout of conviction was inconceivableor at least not somethingthatcould be publiclyadmittedto.79 ChimenAbramskyet al., eds. (Oxford:Basil Blackwell,1986),pp. 64-65. On attemptsto use apostasyas a means to escape punishment,see, for example,AbrahamRapoport,She'elot u-teshuboteytanha-ezrahi(1796; reprint,Jerusalem:n.p., 1986), end no. 45, who notedthat priests"always"triedto temptJewsawaitingpunishmentto convertwiththe promisethattheir sentenceswould be commuted.In the second half of the seventeenthcentury,a numberof condemnedJewishcriminalswho withstoodthe temptationto convertwereconsideredmartyrs R. Shakna',Qera'qa'1682-rishum by theJewishcommunity(see ChoneShmeruk,"Ha-qadosh be-pinqasshel ha-hebrahqaddisha'le-'umat'Shir histori,"'Gal-Ed7-8 [1985]: 63 and the sourcecited in n. 15). 75. RomanSzewczyk,Ludnos'a Lublinaw latach 1583-1650 (Lublin:KUL, 1947), p. 107. Amongthe convertswere two children,one aged aboutfive, the otheraroundtwelve (p. 109, n. 3). 76. Therewere sixty-nineJewishhomes in the Jewishsuburbof Lublinin 1570, which, accordingto Bella Mandelsberg-Schildkraut, Mehqarimle-toledotYehudeyLublin(Tel Aviv: Circleof Friendsof the LateBella Mandelsberg-Schildkraut, 1965), p. 66, representedabout 1,035 Jews. Even if one assumesthatthe Jewishpopulationof Lublinreplaceditself butonce duringthe sixty-seven-yearperiodof the records,twelve representsless than 1 percentof the Jewswho lived in Lublinduringthoseyears. 77. See MajerBalaban,HistorjaZyd6ww Krakowiei na Kazimierzu1304-1868, vol. 1 (1912;reprint,Cracow:KrajowaAgencjaWydawnicza,1985),pp. 426-428. 78. See MajerBalaban,ZydziLwowscynaprzelomieXVIgoi XVIIgowieku(1906;reprint, Cracow:Orbita,n.d.),p. 527, n. 2. OntheJewishcommunityin Nawaria,seePinqasha-qehillot, Poland, vol. 2 (Jerusalem:Yad ve-shem, 1980), s.v. Nawaria.It is, of course,possible that potentialapostatesfromNawariamayhaveleft thetownfora moreprestigiouscenterin which to undergobaptism. 79. Joel Sirkes,Bayithadash(Cracow,1635),Yorehde'ah268, wrotethat"everyonenow knows thatmost apostatesconvertonly so thattheirappetitesmay be satiated,to allow them to steal,to have illicit sexualrelationships,andto eat forbiddenfoods in publicwithouthaving the rabbiniccourtof the Jews chastisethem for it" (also see 340 [end]). Sirkes'sview was not surprisingconsideringthat he believed that it was the "way of most apostatesthat all their actionsare to troubleand irritate"the Jewishcommunity(She'elotu-teshubotha-bayit

ANDPREMODERN POLAND 321 ASHKENAZ IN MEDIEVAL APOSTATES REPENTANT

Whenapostasydid take place, it did not always cut off familialfeelings Rabbi and ties, and effortsto entice the apostateback were not unknown.80 SolomonLuria(d. 1574) noted that in his youth a father(or perhapsother relative)came to the local rabbinicauthoritiesaskingthatthe courtobtaina bill of divorcefromthe husbandof his apostatizeddaughterin the hope that, if freedfromher husband,she mightreturnto Judaism.The communitywas sympatheticto the father'sefforts and, to the best of Luria'srecollection, forced the husbandto give the bill of divorce.8'Yet even if the family succeededin persuadingthe Jewessto returnto herold faith,it is unclearthat she could have remainedin Poland. Jews believed that it was both physicallyand spirituallydangerousfor repentantapostates to stay in Poland, and so they encouragedthem to leave for the OttomanEmpire,where they could abandonChristianityand The Jewish printerSamuelHalicz of Cracow, openly returnto Judaism.82 for example, convertedto Catholicismtogetherwith his two brothersin 1537. As an apostate,PaulHaliczpublisheda numberof works,includinga translationof the New Testament(1541), intendedto entice Judeo-German more Jews to the baptismalfont; by mid-century,Samuel Halicz was a wherehe printed repentantJew openlypracticingJudaismin Constantinople, Hebrewbooks.83Halicz's flight to the OttomanEmpirewas hardlyunique. Accordingto a sixteenth-centuryGermanapostate,Victorvon Karben,the hadash [Frankfurt,1697], no. 102). Sirkes'scontentionthat apostateswere seekingphysical pleasuresreflectsa much earliertradition(see Luria,Yamshel Shelomoh,Yebamot[Altona, 1740], chap. 1, no. 6) as well as JudahRosenthal,"MarcinCzechowicand Jacobof Belyce Arian-JewishEncountersin 16thCenturyPoland,"Proceedingsof theAmericanAcademyfor JewishResearch34 [1966]:87. 80. Eventhe Germanpietistwas facedwith parentswho wantedto bribetheirapostateson to returnto the Jewishcommunity(Seferhasidim,no. 183). 81. Luria,Yamshel Shelomoh,Yebamot,chap.1,no. 6. couldonlyconvertfromChristianity 82. Accordingto a numberof Muslimlegalists,dimmTs or Judaismto Islam.The Ottomanschoolof law (madhab),however,followedthe view of Abo to convertto anytoleratedreligion.See Antoine Hanifaal-Nu'min(d. 767) thatalloweddimmTs en des non-Musulmans Le statut pays d'Islam (Beirut:ImprimerieCatholique, Fattal, legal to IslamicLaw(Oxford:Clarendon,1964), 1958),p. 165, andJosephSchacht,An Introduction pp. 89-90. 83. See A. M. Habermann, "Ha-madpisim beneyHayyimHa'liz,"Qiryatsefer 33 (September 1958):509-511, who notes thatSamuelHaliczpublishedhis firstworkin Constantinople in 1550,andMajerBalaban,"ZurGeschichtederHebriischenDruckereienin Polen,"SoncinoNew Blatter3, no. 1 (July 1929):2-3, 7-9. On the date of publicationof the Judeo-German Testament,see Balaban,n. 44.

322

EDWARD FRAM

Jews' tenacity often led to success in convincing apostates to flee Germany for Turkey, where they could returnto Judaism.84 The hazards of being a backsliding apostate in Poland, even from the Greek Orthodox rite, were alluded to by Nathan Hanover in his Abyss of Despair, a work describing the fate of Polish Jewry during and shortly after the Chmielnicki uprisings in 1648-49. Writing about life in the immediate aftermathof the destruction, Hanover said, In thosedays,the king,may his gloryincrease,issuedan ordinancethroughout the statesof his kingdomthatwhomeverhad been forcedto changehis faith might returnto his former faith. And all the forced apostatesreturnedto Judaism,and they lived in all the cities wherethey had been apostatized,and they publicly became Jews in all [those] places where Jews lived. And in the places where the Cossacksresided,where Jews did not live at that time accordingto the decreeof the king uponthem,the forcedapostatesfled from there.And the [Jewish]women whom the Cossacksmarried[by force] also fled to the cities whereJews lived.Anda few hundredforcedapostatesbecame Jews [again].85 That king Jan Kazimierz assented to the petition of the Jewish community and decreed that Jews "forced into the Ruthenian faith, partly through various torments and partly out of fear for their well-being," must be allowed to return to Judaism can only mean that he accepted the premise that converts requiredroyal protection to safeguard their rejoining the Jewish community.86 In describinghis travelsthroughTurkeyin 1553-55, Hans Dernschwamm,an agent of the Fuggerbank, reportedmeeting Samuelfrom Cracow,who, he said, had left Polandfor the OttomanEmpireafter convertingto Judaism(cited in MateuszMieses, "Judaizanciwe wschodniejEuropie,"Miesiqcznik2ydowski4 [1934]: 157, 254). Dernschwammdescribed Samuelas an apprentice,but, given the small numberof converts,one wonderswhetherthe converthe met was none otherthanSamuelHalicz. Yehu84. See Hava Frankel-Goldschmidt, "Be-shuleyha-hebrahha-yehudit---mumarim in Tarbutve-hebrahbe-toledotYisra'el diyim be-Germanyahbe-tequfatha-reforma'ziyah," be-yemeyha-beynayim,qobezma'amarimle-zikroshel HlayyimHillel Ben Sasson,Menahem Ben-Sassonet al., eds. (Jerusalem:ZalmanShazarCenter,1989),pp. 638, 639-640. 85. NathanHanover,Yevenmezulah(Venice, 1653), pp. 10a-b. The flight of Jews who had been forcibly convertedfrom the Ukraineand their subsequentreturnto Judaismis corroborated by at leastone Ukrainiansource.See YoelRaba,Beynzikkaronle-hakhashah(Tel Aviv:DiasporaResearchInstitute,1994),p. 163. 86. An English translationof King Jan Kazimierz'sedict of May 5, 1649 as recorded in Pinsk (1650) can be found in MordekhaiNadav,"TheJewishCommunityof Nemyrivin


While many Jews may have died a martyr'sdeathwhen faced with the choice of apostasyor death, duringboth the Chmielnickiuprisingand the Swedishinvasionsof Poland(1655-58), manyhad apostatized.Whilerabbis lamentedthis courseof action,thereis nothingto suggestthatsuchJewswere not receivedback into the communityas anythingless thanfull members.87 Rabbi Menahem Mendel Krochmal(d. 1661), a Cracow native who studiedand taughtin Polish talmudicacademiesbefore becomingrabbiof Mikulov(Nikolsburg)and othertowns in Moravia,was anxiousfor apostate Jews to returnto Judaismin the wake of 1648-49. Writingin late December 1649, Krochmalrefusedto allow a man whose wife was rumoredto have been forcibly convertedin 1648 to give a bill of divorce to an agent of the court (that would have acceptedit on the woman's behalf). Krochmal believed that if the womanhad apostatized,she would returnto Jewish life as soon as the dangerhad passed, and that she would be acceptedback by her husbandand community.88 If, however,she or any otherforcedapostate, failed to flee when given the opportunity,she would be considereda willing

1648: TheirMassacreand LoyaltyOathto the Cossacks,"HarvardUkrainianStudies8, nos. musthave emboldenedJews, for 3-4 (December1984): 394-395. The king'spronouncement Hanovercontinued,"And in all the places where killings took place there remaineda few hundredyoung childrenandbabieswho had [been]apostatized.And the Jews took themback by forcefromthe handsof the Gentiles"(p. 10b). 87. JacobKatz, "Beyn TaTN"Ule-Ta"H-Ta"T,"reprintedin his Halakahve-qabbalah, pp. 313-317, 326, arguedthattherewas no expectationof martyrdomin 1648 and therefore when Jews failedto die a martyr'sdeath.See, however,Josephof Zaslaw, no disappointment Sefer rekebEliyyahu(Cracow,1638), p. 14b,who maintainedthe demandfor martyrdomand wrote"andwhenthe evil inclinationrisesup one shouldthinkthatif it was a time of religious persecutionhe wouldbe killedon a smallmatterof observance,even on changinga shoe strap" (see B.T., Sanhedrin74a-b). Also see the implieddissatisfactionof R. Hanochthe Preacher with Jews who convertedratherthan died duringthe Swedishinvasionsin GreatPolandin 1656 (in She'elot u-teshubotharereyqedem,I. Herskovitz,ed. [Brooklyn:n.p., 1988], no. 95, pp. 407-408). 88. MenahemMendelKrochmal,She'elotu-teshubotzemahzedeq(Amsterdam,1675),no. 70. Soon afterwritinghis responsumKrochmalwas informedthatthe womanwas alive and well, had indeedneverapostatized,had been held as a prisoner,redeemedin Constantinople, andhadreturnedto Lublinfromwhereshe madecontactwithherhusbandandjoyouslyrejoined him.

324

EDWARD FRAM

The halakhahtakesno notice of any circumstancesin this matter apostate.89 beyondphysicalduress.90 In the wake of the catastrophetherewas greatconfusionregardingboth maritalstatusandinheritances.Whohadbeenkilledfirstin the massacres,the husbandor the wife?91Amongthe few availablewitnesseswho had survived the carnageand could testify to suchmatterswere Jewswho hadapostatized and then returnedto Judaism.Litigantsquickly acceptedformerapostates backinto the fold, at least when it was in theirown intereststo do so.92 Yetnotall contemporary rabbinicauthoritieswerereadyto let suchpeople return to the simply community.RabbiHanochthe Preacher,who duringhis careerservedas head of rabbiniccourtsin a numberof Polish communities, wrote in 1656, duringthe Swedish invasionsof Poland,"whenthe killing was great,becauseof our numeroussins, in the landof GreatPoland,"that duresswas no excuse for failingto die a martyr'sdeath.93 Thevery natureof martyrdomdemandedthat one give up one's life underduress.Those who failedto do so violatedtwo biblicalprecepts:"Andyou will not profaneMy HolyName,"and,"andI will be sanctifiedamongthechildrenof Israel"(Lev. 22:32). R. Hanochwould only acceptbackthose who hadapostatizedunder duresswhen they underwentpenancesfor violatingthese commandments. 89. Accordingto one mid-fifteenth-century Germanhalakhist,if a child was forcibly convertedbut failed to repentwhen it reachedthe age of legal majority,his statuschanged to that of a willing apostate.See ShelomohSpitzer,"Teshubahme'et RabbeynuNatanIgra' be-dinmeshumadim yoreshet abiyv,"Moriah7, no. 1 (Fall 1977):6. 90. See Isserles, Shulhan 'aruk,Yoreh de'ah 157.1. Also see the commentsof Yosef Yerushalmi,From Spanish Courtto Italian Ghetto(New York:ColumbiaUniversityPress, 1971),p. 28. 91. If, for example,the husbandhad been murderedfirst, then the wife's fatherwould inherither insteadof the husband'sfamily. 92. Thequestionof whethera repentantapostatecouldgive testimonyon eventsseen while an apostatewas addressedby Moses Isserles,Shulhan'aruk,Ebenha-'ezer17.6, with respect to testimonythatmightallow a woman,the fate of whose husbandwas unknown,to remarry. on this passage,Davidben Samuelha-LeviexpandedIsserles'sphrase In his supercommentary "m=2x itV in"(Davidben Samuelcites Isserles'sphraseas "n'ra•rnr in")beyond ayinv n• its originalintent(see also Asherben Yehi'el,Responsa,no. 54.1) to allow forcedapostates who returnedto Judaismto testify not only aboutwhat they had seen at the time of their apostasywhenthey wereunderduressbut also duringtheirapostasy(Tureyzahab,n. 4). 93. R. Hanoch,She'elot u-teshubotharereyqedem,no. 95, pp. 407-408. On the attack on Jewishcommunitiesin GreatPolandin 1656, see GershonHundert,TheJews in a Polish PrivateTown(Baltimore:JohnHopkinsUniversityPress, 1992),pp. 27-28.

REPENTANTAPOSTATESIN MEDIEVALASHKENAZAND PREMODERNPOLAND

325

The only allowanceshe would makewere not requireritualimmersionand to not makethemformallyreaffirmtheircommitmentto the commandments. WhilePolishJewrymay havebeen willing to acceptbackthosewho had been convertedby force duringthe Chmielnickiuprisingand the Swedish invasions,the attitudetowardapostateswho apostatizedof theirown volition in more peaceful times was markedlydifferent.In the mid-seventeenth century,in a fit of anger,an unnamedRuthenianJew vowed to convertto for his apostasy,and Christianity(perhapsGreekOrthodoxy).In preparation unbeknownto the Jewishcommunity,he stayedwith local priestsfor a few weeks. He latermaintained,however,thathe had changedhis mindandhad fled withoutapostatizing,fearingthat if he were caughtby the Christians he would face deathby torture,an assumptionacceptedby the authorof a responsumdealingwith his legal status,RabbiSamsonBachrach(d. 1670).94 Seekinga way to repent,the Jew claimedto have soughtthe adviceof a rabbi"in anotherland,"who gave him a few penancesthathe carriedwith him. A long time thereafter,the Jew beganto wander,eventuallyarrivingin Worms,probablyin 1647. The Jew in questionwas not an ignoramus.He was familiarwith the Hebrewliturgyandan expertTorahreader.In a poorcommunitylike Worms thatcouldneitheraffordthe expenseof bringinga cantorfromafarnoroffer an attractivesalary,these skills, togetherwith a pleasantvoice, soon brought the RuthenianJew, who closely guardedthe secretsof his past, the job of cantor. A few daysafterthey appointedthe new cantor,the communityin Worms found out about his past; they could hardlycontaintheir outrage.Arguing that accordingto the halakhah,thinkingof idol worshipis tantamountto idol worship,the townspeoplechargedthe RuthenianJew with committing a severe sin. They accusedhim of eatingnon-kosherand disgustingfoods, profaningthe Sabbath,and other such things while living with the priests. Aghast,they summarilyfiredhim. Bachrach,who would serveas rabbiof Wormsfrom 1650untilhis death, was asked to consider the matter.Admittedlystrugglingto find a single compellinglegal argumentto allow the penitentto serveas permanentcantor, Bachrachmustereda litanyof reasonsto acceptthe manback. By his own admission,Bachrachwas followingthe lead of R. Gershom ben Judahof Mainz, whom he understoodto have ruled that one should 94. Sefer hut ha-shani, Ya'ir Bachrach, ed. (Frankfurt, 1679), no. 75.

326

EDWARD FRAM

alwaystryto justify a repentantJew'spreviousactions.Bachrachinterpreted this as a general directive to accept repentantJews, includingapostates, back into the fold and not to rejectthem out of hand,as he claimedsome unnamedpeople did.95So stronglydid Bachrachbelieve in the principleof the verse "All the sins acceptingbackrepentantsinnersthathe reinterpreted thathe committedwill not be rememberedagainsthim:he will live on in his righteousness"(Ezekiel 18:22) to mean that throughrepentance,all of the sinner'ssins would be transformedand consideredmerits.96Witha twist of the formerapostatewas metamorphosed fromthe epitomeof interpretation, evil, an idol worshipei,into someonewho mightjust have a morefavorable docketin theheavenlycourtthantheveryhouseholderwho wantedto dismiss him. Following the view of Isserlein,who contendedthat abandoningthe pleasuresof life amongthe non-Jewsand acceptingthe restrictionsimposed by Judaismwerepunishmentenoughforthe repentantJew,Bachrachasserted that if the RuthenianJew could substantiatehis claims that he had indeed performedthe penancesaskedof him, the community,whichdid not believe that he had ever done penance,must accept him back as a repentantJew. that he had endured,Bachrachsuggested, The miseriesand embarrassment were atonementenough for his sins. The communitymust ease his return to Judaismin ordernot to preventothersfrom repenting.Bachrach'sview was clearlyopposedto the publicopinionthatnot only hadrejectedthe man as the community'srepresentativein prayerbut had forcedthe man, whose claimsBachrachinitiallybelieved,to flee the town. Bachrachmust have realizedthat his rulingwould gall the community, yet before he was able to sign the responsumtwo witnessescame and told a somewhatdifferentstory about the RuthenianJew. Accordingto their account, had indeed apostatizedbut had been an unsuccessfulapostate. The Disliked by Christians,he tried to returnto the Jewish community.97 that had but had never fulfilled them. claimed he witnesses soughtpenances 95. Bachrachwas certainlynot unique in following in the traditionof leniency.Rabbi MordecaiJaffe,one of the importantPolishhalakhistsof the late sixteenthcentury,ruledthat one mustbe lenientwith an apostatewho comes to repent(Sefer 'ateretzahab [1825;reprint, New York:GrossBrothers,n.d.], 158.2). 96. A similarnotionappearsin MidrashRabbah(Exodus)31.1, but basedon a verse in Ezekiel33, not this particularverse. Convertsin the 97. Discussingthe Italianmilieu,KennethStow,"A Taleof Uncertainties: et al., eds. (Tel RomanGhetto,"in SholomoSimonsohnJubilee Volume,AhronOppenheimer Aviv:Tel Aviv University,1993),pp. 258-259, notesthatthe Christianworldtrustedconverts

REPENTANT APOSTATES IN MEDIEVAL ASHKENAZ ANDPREMODERN POLAND 327

Bachrachwas furtherinformedthatafterabouttwo weeks in Wormsthe man, who had feigned to be the paradigmof a repentantJew had begun to act frivolously,swear,and get drunkregularly.Bachrachbanishedhim fromthe region.Savedgreatanguish,Bachrachneverthelessconcludedhis responsum by reaffirmingthathe believedhis positionto be legally correctif a repentant was trulycontrite. Bachrachwent to great lengths to try and ease the way for repentant apostates,but clearly there were contemporaryJews, as he himself alluded to, who wantednothingto do with such people. The effortsof R. Gershom and Rashi in the eleventh centuryand many other subsequentAshkenazic authoritiesto encouragethe returnof apostatesandto changepublicattitudes toward them were ultimatelyunsuccessful.R. Solomon Luria,writing in Poland, observed that R. Gershom'sordinancethat mid-sixteenth-century no one insult a repentantJew "did not spreadto all these lands.""9 One that this it was because never hold took conjecture really might amongthe Rabbinic efforts and the Ashkenazic tears of some population. family general membersnotwithstanding,the Jewish communitywould not readilyaccept those who had apostatizedof theirown volitionbackinto the community. As a religious minority some Jews most certainlyrejected apostates as traitorswho had shirkedthe travailsof Jewish belief and identity,and who could never be welcomed back into the community.Othersmust have seen them as permanentlytainted by the stain of idolatryand other sins associatedby Jews with life among the Christians(e.g., forbiddenfoods, sexual promiscuity).AshkenazicJews had traditionallycursedsuch people; their returnto Judaismwould not quickly erase such feelings." Yet Polish Jewryof the mid-seventeenthcenturyhad a much more immediateconcern little morethanthe Jews did, often abandoningthemfinanciallyonce they hadbeen baptized. Frankel-Goldschmidt, "Be-shuleyha-hebrahha-yehudit,"pp. 635-637, adds that the Jewish an of derisionin sixteenth-century was Germany,perhapsno less thanthe Jew object apostate himself.In seventeenth-century France,an anonymouspoetremindeda descendantof Marranos thathe still reekedof thefoetor iudaicus(see GilbertDahan,"Contreun Juif,"ArchivesJuives 16, no. 1 [1980]:6, 7). Thereis littlereasonto suspectthatattitudesweresignificantlydifferent in easternEurope. 98. SolomonLuria,Yamshel Shelomoh,Baba' Qamma'(Prague,1606-08), chap. 8, no. 55. 99. See the sourcescited by Katz,Exclusivenessand Tolerance,pp. 73-74. Seferhasidim, no. 193, found a biblical proof text (Psalms 115:8) demandingsuch name-calling.Haym Soloveitchik,"Beynhevel 'arable-hevel Edom,"in Qiddushatha-hayyimve-hirufha-nefesh, qobez ma'amarimle-zikro shel Amir Yequti'el,Isaiah Gafhi and Aviezer Ravitzky,eds.

328

EDWARD FRAM

in shapingits attitudetowardrepentantapostates:would the non-Jewsallow apostatesto returnto the Jewishcommunityunmolested? Between the years 1642 and 1648, RabbiNathanKahanaof Ostrog(d. after 1650) was asked about a Jew who had willingly apostatized,later regrettedhis decision and decided to repent, and then secretly fled the Christiancommunity.'"The Christiansnoted his absence and accused the Jews of enticinghim and stealinghim away.They fetteredmembersof the local Jewishcommunity,promisingto releasethemonly when the Christian If he was not returnedit, seems thata Jew neophytewas safely returned.'0t would be killed.102 Having no idea of his whereabouts,the Jews began a search for the individual.After numerousinquiriesthey foundhim wandering"in a field like a lost sheep ...in a distantland"with sackclothon his head,repenting his past deeds. Kahana,an authorityof some staturein his own day,103was askedwhetherthe Jewishcommunitycould legally returnthe repentantJew to the Christians.Y?4 (Jerusalem:Zalman Shazar Center, 1992), p. 151, n. 9, draws attentionto the fact that the cursesso commonlyheapedon apostatesin the Ashkenazicworldwerenotpervasivein the Muslimworld. 100. NathanKahana,She'elot u-teshubotdibreyrenanah,I. Herskovitz,ed. (Brooklyn, N.Y.:n.p., 1984),no. 54. Somebiographicalinformationon Kahanais providedin the firstfew pages of Herskovitz'sunpaginatedintroduction. i see Psalms 101. On the meaningof Kahana'sphrase"~rt'r irva rv 7tyownt) "n1'1n31" 105:18. 102. The question, reformulatedby Kahana,states that many Jews were held. In his responseKahanarefersto a Jew being killed if the repentantrunawaywas not returnedto the Christiancommunity. 103. WhenRabbiShabbetaiha-Kohenpublishedhis commentaryon a portionof Joseph Karo's Shulhan 'aruk(Cracow, 1646), he badly needed the approbationsof contemporary rabbinicauthoritiesto assureboth the publicationand purchaseof the work of such a young scholar.Kahanawas the thirdsignatory,afterthe rabbiand rabbinicjudge of Cracow,among the eighteento sign. 104. Herskovitz'stranscriptionis faulty on a crucialword in the questionaddressedto Kahana.The text as printedsuggests that the Jewish communitydid not want to returnthe 'lV t). However,BodleianHebrewManuscriptNeubauer833 repenter(1nim 5P~r v's 1i0•ob5 error;Opp.75) fol. 174b,clearlyreads (Herskovitz'slabelingas 388 is simplya typographical i oln "if be turned over to their hands against his will." ini b [sic] they may v'v na •'n T Since the responsumonly discusses the surrenderof the apostate,I have assumedthat the third-personmasculinepluralendingof the word ino~nbis simplya mistakeandshouldbe a thirdpersonmasculinesingularending.

POLAND 329 IN MEDIEVAL ANDPREMODERN REPENTANT APOSTATES ASHKENAZ

Kahanaformulatedhis position by drawingon a numberof talmudic sources,the most importantof whichwas the following. A groupof peoplewerewalkingon thewayandencountered non-Jewswho saidto them,"Giveus one of you andwe will kill him,andif [youdo] not we willkillall of you."Theymustallbe killed,andtheyshouldnotgiveover one Jewishsoul.If theysingledoutone of them,like ShevabenBikri,they shouldturnhimoverandnotbe killed.ReishLaqishsaid,Andthatis onlyif he deservesthedeathpenaltylikeShevabenBikri,andRabbiYohanan said, Eventhoughhe doesnotdeservethedeathpenaltylikeShevabenBikri.o05 Generally,rabbinicauthoritiesfollowed R. Yohananin disputes with Reish Laqish,but in this case RabbiMoses Maimonides(1135-1204) had concludedthatthe lawwas as ReishLaqishsaid,andruledthatif thenon-Jews specifiedan individualwho was not deservingof death(i.e., was not guilty of a capital crime), then "they should all die and not give them one soul fromIsrael."'6 While some Ashkenazic(andSephardic)authoritiesfollowed R. Yohanan,R. Me'ir of RothenburgacceptedMaimonides'view and thus helpedmake it the normativeopinionin Ashkenaziclegal thought.107 The halakhahappearedto demandthat the Jewish communityprotect the repentantJew and bearthe consequences,but this was a conclusionthat Kahanacould not endure.He immediatelytriedto limit the talmudiccase to a situationwherethe personsingledout by the non-Jewswould certainly be killed by his captors.Accordingto Kahana,even Reish Laqishwould agreethatin any otherinstanceJews couldsimplyhandover the personwho hadbeen requestedby the non-Jews.Since, in the matterbeforeKahana,the 105. J.T.,Terumot5.10; 46b. On Shevaben Bikri,see 2 Samuel20. 106. Moses Maimonides,MishnehTorah,Yesodeyha-Torah5.5. JosephKaro,in his Kesef to Maimonides'code, and in his Beyt Yosef Yorehde'ah 157, mishneh,a supercommentary to Maimonides' rejectionof R. Yohanan. attempts explain 107. See RabbiMe'irha-Kohen,HagahotMaymoniyyot, Yesodeyha-Torah5.5, n. 6. Inthe Venice,1524 edition,as well as the Bragadini(Venice,1551)editionof Maimonides'Mishneh Torah,R. Me'iraddsthathis teacher,R. Me'irof Rothenburg, explainedto himwhy the lawwas like Reish Laqishwhile R. Me'irof Rothenburgwas himselfbeingheld hostagein Ensisheim (Germany).Thisinformationis missing,however,fromtheGuiustiniani(Venice,1551)edition. The entiregloss does not appearin the Constantinople,1509 editionof the MishnehTorah. Authoritieswho ruledlike R. Yohananarecitedby Sirkes,Bayithadash,Yorehde'ah 157. Isserles'sfailureto give anunequivocalrulingon thematter(Shulhan'aruk,Yorehde'ah 157.1) only left the matteropen for further,albeitlimited,discussion.

330

EDWARD FRAM

communitywas not being asked to turnover the repentantapostateto be killed,"only"to be forcedto live as a Christian,an idolaterby Kahana'sown admission,the communitycould surrenderhim.'" Kahanawas well awarethata Jewwas requiredto die beforebecomingan idolater,butthat,he argued,was the ideal.If someonewas forcedto become an idolaterandsuccumbedratherthanallowinghimselfto be killed,he would not be subjectto punishment,humanor divine,becausehe had sinnedunder duress,and that, Kahana,argued,was no differentthanviolatingany other prohibitionunderduress.'"Yet idolatryunderduresswas the very offense thatAshkenazicJewsthroughoutthe MiddleAges haddiedrathertransgress! However,the weightof historydid not have a discernibleimpacton Kahana. Idolatryandidolatryunderduresswere legally separatematters,andhe fully exploitedthe difference.He even addedthatthe situationwas not so dire,far as time passed,the repentantJew mightbe able to escapefromthe Christian worldandreturnto Judaism;if a hostagewas killed,he wouldneverbe able to fulfillthe commandmentsagain--a fate muchworsethanalmostany sin. Kahana'sworkingassumptionwas thatthe repentantJew would not be killed if he was returnedto the Christiancommunity.Yet Kahanaacknowledged that accordingto canon law an apostatecould be killed even if he agreedto returnto Christianity.If so, there was a legal loophole to close so thatno one could arguethatreturningthe repentantJew to the Christian communitywas essentiallygiving him over to death. Kahanaagain returnedto the JerusalemTalmud,singling out Reish Laqish'sphrase,"andthatis only if he deservesthe deathpenaltylike Sheva benBikri."Wasit notobvious,Kahanaasked,thata mancondemnedto death, who wouldultimatelybe executedby the rabbiniccourt,couldbe turnedover to be killedto save a groupof innocentJews?He was goingto die at anyrate. If so, Kahanacontinued,whatwas Reish Laqish'spoint?Kahanasuggested thatwhen Reish Laqishsaid thatthe individualmustbe deservingof death, he meantthathe must be deservingof deathin non-Jewishsociety even if totally innocentin Jewish society. So rendered,the case before Kahanafit Reish Laqish'sparadigmperfectly.The repentantJew did not deserve the penaltyin a Jewishcourt;quitethe contrary,he had done whatthe halakhah of the case in the JerusalemTalmudcould simplybe 108. Awarethathis reinterpretation labeleda textual"quickfix"by critics,Kahanaattemptedto show thathis explanationsolved othertextualproblemsnot connectedto the case underconsideration. 109. See Maimonides,MishnehTorah,Yesodeyha-Torah5.4.

ASHKENAZ ANDPREMODERN IN MEDIEVAL POLAND 331 APOSTATES REPENTANT

demandedand repented.Accordingto canon law, however, as a relapsed converthe was deservingof death,andas suchthe Jewishcommunitycould handthe man over in clearconscience. Forcedto exclude all possibilitiesthat might be raisedin the repentant apostate'sdefense,Kahanaoffereda numberof otherargumentsas to why he shouldbe returnedto the Christiancommunity,amongthemthatthe apostate hadbroughtabouthis own predicament.Kahanahadlittlemercyfor someone who had endangeredhimself and the Jewish communitythroughvoluntary apostasy. Still not satisfied,Kahanatriedto underminethe repentantJew'sposition even further.Noting that it was the custom of Christiansto take another Jew for a lapsed convert,Kahanadeclaredthe repentantJew was a rodef (someone who threatenedthe life of a fellow Jew and who, accordingto Jewish law, may, if necessary,be killed by either the intendedvictim in self-defenseor by bystanders).It was thereforepermittedto turnhim over to the Christianseven if it meantthat he would certainlybe killed.10This rathersubjectivedefinitionof the repentantJew only highlightedKahana's efforts to overcome the halakhicrequirementthat the Jewish community protectthe repentantJew.Kahanaresistedthis demandwith all the halakhic argumentshe could muster.He even addressedthe religioussensibilitiesof the hostage(s),unequivocallystatingthatanyonewho allowedhimselfto be killed to save the repentantJew would be guilty of suicide and would lose his portionin the worldto come. Kahanawas not the only authorityof the time to deal with the issue of turningJews over to the Christianauthorities.RabbiDavidben SamuelhaLevi, writingat aboutthe sametimeas Kahana,ruledin his supercommentary to Karo'sShulhan 'arukthat one could only handover a personrequested by the non-Jewsif he was indeeddeservingof deathlike Shevaben Bikri." Yet R. David enjoyeda luxurythatKahanadid not have; he was writinga commentaryon a code of law. He could write what he believed to be the of the biblicalrationalefor killing a rodef see B.T., 110. On the rabbinicunderstanding Sanhedrin73a. 111. Even if, based on the JerusalemTalmud,the Jew demandedby the non-Jewswas deservingof death,R. David ben Samuelha-Levidid not believe thata sage shouldbecome involvedbut shouldsimply let the masses do as they please, which he believedwould be to save themselvesby turningover the individual.See Davidben Samuelha-Levi,Tureyzahab, Yorehde'ah 157, n. 7.

332

EDWARD FRAM

ideal;he was not pressuredto reexaminethe parametersof the law by a case thatinvolvedthe sufferingsof real humanbeings.112 What happenedto the hostage(s) and the repentantJew that Kahana dealt with remainsunknown.Yet there was a troublinglegal implication to Kahana'sviews. If the Christianswere ever to demandthat the Jewish communityturnover an innocentJew to be forciblyconvertedor else the entire community(or anotherindividual)would be killed, the community would have to give over the innocentperson.This was not a hypothetical issue. Kahanaconcludedwith a chilling observation.He himself had seen Christianscome to the Jewishcommunityin Cracowand demandthatthey give them a particularinnocentJewishchild fromthe school for "idolatry." The child was given to the Christians."'3 The problemof dealing with repentantapostateswho had endangered Jewspersisted.In the secondhalf of the seventeenthcentury,a certainJewess swore to convertto Christianity.The woman,who apparentlyhad informed theChristiansbutnotherfellow Jewsof herdesigns,waswhiskedawayby her relatives"becauseof the shame"once they heardabouther machinations.114 Theiractions,however,provokedthe ire of the local ruler."'Demandingthe returnof a potentialconvert,the rulerof the unnamed(Lithuanian?)town was faced 112. In 1620, RabbiJoel Sirkes,R. David ben Samuelha-Levi'sfather-in-law, with a case in which the king'sministersruledthatthe Jewishcommunitymustturnover the sextonof Kaliszto standtrialbeforethe wojewodacourton chargesconnectedto a host.If the the leadersof the Jewishcommunitywouldstandtrialin his place. sextonwas not surrendered, See Joel Sirkes,She'elotu-teshubotha-bayitha-hadash(Frankfurt,1697), no. 43, an English translationand commentaryof which has been preparedby ElijahSchochet,A Responsumof Surrender(Los Angeles:Universityof JudaismPress, 1973),as well as Sirkes'sBayithadash, Yorehde'ah 157. Althoughsome of Sirkes'srationalesanticipatedthoseproposedby Kahana, Kahanaquotesneitherof Sirkes'sworks. 113. Althoughthe churchhad alreadyin the thirteenthcenturyprohibitedthe involuntary baptismof Jewish childrenas a violationof Jewishparentalrightsas well as the belief that baptismmustbe acceptedvoluntarily,the legal debateamongcanonistsandtheologiansover the issue continuedwell into the fifteenthcentury(see WalterPakter,MedievalCanonLaw and theJews [Ebelsbach:Rolf Gremer,1988],pp. 322-330, andR. Po-chiaHsia, TheMythof RitualMurder,pp. 112-118). 114. Accordingto informationaddedby R. Isaacben Abrahamof Poznan,the sourceof the community'sinformationaboutthe woman'soathandintentionscamefromthe Christians. me-Pozna',Ya'aqob See Isaacben Abrahamof Poznan,She'elotu-teshubotRabbeynu Y.haq 38, p. 56. 1982),no. Aharonfeld,et al., eds. (Jerusalem:MachonYerushalayim, 115. Whetherthe rulerwas himself aggravatedby the actionsof the Jews or whetherhe was proddedinto actionby the local clergyis not specifiedin the responsum.

IN MEDIEVAL ASHKENAZ ANDPREMODERN REPENTANT APOSTATES POLAND 333

jailed the communalleadersand the local rabbi,a certainSamuel,torturing themuntil they finallyagreedto relinquishthe woman."' Once released,R. Samuelwroteto an unnamedrabbifromSielec asking him to confirmhis decisionto turnoverthe woman.Arguingthatthe woman hadbroughtherproblemsuponherself,R. Samuelmaintainedthatsince she had acceptedidolatry,she was deservingof deathlike Shevaben Bikriand could thereforebe surrenderedeven if it meant certaindeath."'The case before him was legally simplifiedby the local ruler'spromiseto give her the option of remaininga Jew before he dealt with her. Her relatives(and everyoneelse, it seems) fearedthat she would not be able to withstandthe temptationof the bribesthatwould invariablybe offeredto drawher into the Christianfaith.This, R. Samuelmaintained,was herproblem.Individualsin the communityshouldnot be endangeredto shieldher fromtemptation. To R. Samuel'schagrin,the rabbifrom Sielec refusedto concurwith his position.Moreover,R. Samuellearnedthatone of the outstandingauthorities of the day,RabbiIsaacben Abrahamof Poznan(d. 1685), also opposedhis actions(otherssaid thatR. Isaacendorsedthem).Concerned,R. Samuelsent his responsumto R. Isaac,askinghim to removethe "shamefromhis head" as well as to try and establishlegal precedent. R. Isaac of Poznan respondedby rejectingpart of R. Samuel's legal Relying on Rabbi Joel argumentbut acceptinghis practicalconclusion."11 Sirkes's (d. 1640, Cracow) opinion that the communityneed not protect someonewho had broughtherproblemsuponherself,R. Isaacruledthatthe communitycould turnthe womanover to the noble. It was herresponsibility to withstandany enticementthatmightbe offeredherto apostatize. R. Isaac believed that contemporaryChristianscould not force Jews to apostatizeand thereforedid not believe that he was sendingthe woman to certainapostasy.Since the noble had promisedto ask her if she wantedto remaina Jew first, therewas a chancethat she might indeedwithstandthe ordealand remaina Jew, but that was her responsibility.R. Isaac was not directlybringingabouteitherher apostasyor her death. 116. Isaac ben Abrahamof Poznan,Responsa,no. 37, p. 53. Rabbi Samuel'sdecision to send the letterto "the rabbifrom Sielec" as well as to R. Isaac of Poznan,who, before assuminghis positionin Poznanin 1667,servedin GrodnoandLuck(priorto 1664)andVilnius (1664-67), suggests,but does not demand,a Lithuanianprovenance. 117. See B.T.,Sanhedrin60b. 118. Isaacben Abraham,Responsa,,no. 38, pp. 55-59.

334

EDWARD FRAM

The need to protectthe communityled R. Isaac to declarethat anyone whose actionscausedothersto threatenthe Jewishcommunitywas a rodef even if the individualacted withoutany intentionof bringingharmto the community.Once labeled a rodef,everyonehad the right,indeedthe duty, to do whateverwas necessary,even killing the woman,to removethe threat thatshe posed."9 Such a rulingclashedwith one of the classic talmudiccases of rodef a childwhose birththreatensthe mother'slife. In the talmudiccase, so long as the child's head has not emergedfromthe womb, its life mustbe sacrificed to save the mother's.-20 However,once the child'sheadhas emergedfromthe womb, the child cannotbe harmed.Accordingto R. Isaac'sdistinction,the threatenedthe mother'slife even when its head child, albeitunintentionally, and had emergedand thus shouldbe killed. R. Isaacrejectedinterpretation because of case childbirth the Talmud that the specificallybrought explained it is an exception.The child is but the agentof a heavenlydecreeagainstthe mother,andthereforeone may not interfere.However,R. Isaacreasoned,in any othercase when someone'sactionsunintentionallythreatena Jew, even thoughthe personis not activelythreateninganyone,he is categorizedas a rodefandone may kill him. R. Isaacdid not believe thathe was being innovative.He hadheardfrom his teacher,Rabbi Jacob Schor, perhapsthe leading rabbinicauthorityin Lithuaniain the mid-seventeenthcentury,that therehad once been a case in Jaroslawin which a small child (Qp ) had apostatizedand had later, nn• followingthe demandsof Jewishlaw, returnedto Judaism.'21The Christians him came to the communitydemandingthe child;the Jews had surrendered withoutany recordof a fuss. 119. Therodefdefenseis not simplya legal excuseforthe victim(orbystanders)to kill the aggressorbut is legally requiredof them if stoppingthe aggressorby some othermeans(e.g., wounding)is not possible.For a briefdiscussionof this particularaspectof the laws of rodef see MarilynFinkelman,"Self-DefenseandDefense in the parlanceof Americanjurisprudence, of Othersin JewishLaw:TheRodefDefense,"WayneLawReview33 (1987): 1262-1263. of the child had left the womb;B.T., Sanhedrin72b 120. Ohalot7.6 readsthe "majority" reads"his head"had emerged.I have followed R. Isaac in citing the BabylonianTalmud's version. 121. It is notclearwhetherthe case occurredin Jaroslaw,whichhosteda verysmallJewish populationpriorto the mid-seventeenthcentury(see Mojzesz Steinberg,Zydziw Jaroslawiu do polowyXIXwieku[Jaroslaw:Littman,1933],pp. 9, 10, 12), or od czasdwnajdawniejszych whetherSchorwas referringto a case thathadtakenplaceelsewhereandwas discussedby the Polishrabbinicleadershipduringtheirregulargatheringsat the Jaroslawfair.


Schor left his student with no (convincing?)rationalefor what had happened.R. Isaac arguedthat the communityhad surrenderedthe child becausein followingthe demandsof the halakhahandreturningto the Jewish communitythe child had unwittinglycaused othersto threatenthe Jewish community.While totally well intentionedand laudablefrom the Jewish standpoint,the boy was halakhicallya rodef!As such, R. Isaac argued,the community was well within its rights to surrenderhim to the Christians.'22 While R. Isaac's definition of rodefwas an expansion of the parameters of the talmudic definition that demanded that someone be currently and personally threatening an innocent individual, it was in well in keeping with Ashkenazic tradition. Already in the thirteenth century, Rabbi Hayyim, son of R. Isaac ben Moses of Vienna, had ruled that anyonewho deals in forgedcoins or similaritems or anythingelse thatmight causeharmto the community,if the communitywarnedhimnot to do so andhe did not listen,they may tell the non-JewsthatX deals in thesehorriblethings. And if he did it only once andstopped,thenit is certainlyprohibitedto inform on him.Therefore,if thecommunitywas endangeredby this,even if one person was endangeredby this becausethe non-Jewsbelieve thathe did this [as in a case where]it is knownto the them[i.e., the non-Jews]with certaintythatone Jewdid so, buttheydo not knowwho did it andtheycome andaccuseone Jew, [saying]"youdid it," it is permissiblefor him to tell the non-JewsthatX did it andnot me. And even if he who did the deed did not intendharmbut rather to performa mitzvah,such as the case of our masterIsaac,who circumcised convertsandbecauseof this the communitywas endangered.. .123

Jacob Schor was a prominentsignatoryto decreesof the Lithuanianrabbinicleadership from at least 1649 to 1662. See Pinqas ha-medinah,Simon Dubnow,ed. (Berlin:Ajanoth, 1925),personindex,s.v. Ya'aqobben EfrayimZalmanSchor. 122. R. Isaac'sconclusionsmacksof the necessitydefense (i.e., the choice of the lesser evil in cases of conflictingvalues),a defensenot usuallyadmittedin halakhah.GeorgeFletcher, "Self-Defenseas a Justificationfor Punishment,"CardozoLaw Review 12 (1991): 863, has correctlynoticedthat "Absenta generaltheoryof necessity,Jewishlaw has revealedcertain tendenciesto expandthe law of 'pursuit'well beyondthe core cases of aggressionanalyzedin the Talmud." 123. Hayyim ben Isaac, Responsa,no. 142. J. Wellesz, "Hayyimb. Isaac Or Zaroua," Revuedes etudesjuives 53 (1907): 77, n. 2, maintainedthis to be a responsumof R. Me'ir of Rothenburg,but the conclusionof this responsum,"andthe case is writtenin Or zaru'a andI have alreadywrittenaboutit," pointsto a work thatpostdatesR. Isaacben Moses of Vienna

336

EDWARD FRAM

While R. Hayyimdid not specificallycategorizethe personwho endangeredthe communityas a rodef in the contextof his discussionhe compared unrepentantperpetratorsof violent acts againstmembersof the community to a rodef R. Hayyim fearedthat if not checked,like violent personswho could returnto tormenttheirvictims and perhapskill them, those engaged in illegal activitiescould ultimatelythreatenthe community.Individualshad the right to informthe non-Jewishauthoritiesabout such people-even if only one individualwas threatened,andeven if the accusedwas not currently engaged in such activities--knowingfull well that therecould be frightful consequencesfor them (i.e., loss of all assets-capitalpunishmentis not suggested). R. Hayyim'srulingmay have hadits antecedentsin the workof R. Me'ir of Rothenburg.In a responsumdealing with appealingto the non-Jewish of Isaiah51:20, "Your authorities,R. Me'ir cited the Talmud'sinterpretation childrenhave fainted,they lie at the beginningof every streetas an antelope in a net"Focusingon the biblicalphrase"asan antelopein a net"the Talmud explained,"Justas this antelopefell into the net andthey have no mercyon it, so too the money of Israel,when it falls into the handsof the non-Jews they have no mercyon it."•24R. Me'irexpanded,"Thatis to say,whenIsrael falls into theirhandswith regardto anything,they [i.e., the non-Jews]falsely accusehim [Israel]so muchthatit oftenresultsin mortaldanger." Jews in thirteenth-century Germanynot only did not wantthe non-Jewish of authoritiesto interferein theirinternalaffairs;they fearedthe ramifications suchintervention.Thehalakhah,however,offeredno clearmethodof dealing with individualswho might give the non-Jewscause to intrudeinto Jewish life. R. Me'irwas so fearfulof the potentialharmthatsuchinterferencemight wreakon the communitythathe was willing to expandtalmudicdefinitions and brandanyonewho might bringit abouta rodef.Since accordingto the halakhaha rodef must be stoppedby all possible means, even if it means killing him, R. Me'ir had effectively found a legal rubricthat freed the andcertainlyR. Me'ir.I have been unableto locateany suchreferenceeitherin Orzaru'a or in R. Hayyim'sown work. 124. B.T., Baba' Qamma' 117a; Mordecaiben Hillel, Sefer Mordekay,Baba' Qamma' 195; TeshubotMaymoniyyot,Neziqin, no. 15. Also see R. Me'ir ben Baruch,Sefer she'elot u-teshubotMaharambar Barukh,M. Bloch, ed. (1895; reprint,Tel Aviv:n.p., 1969),no. 485 andSefershe 'elotu-teshubotRabbiMe'ir (Cremona,1557;reprint,Jerusalem:n.p., 1969),no. 232.


withregardto the individual(s) fromall legalrestraints thatit community a That R. labeled in to threat. Hayyim peopledealing forged perceived pose to theauthorities wasquite coinsdangerous peoplewhocouldbe surrendered in keepingwithR. Me'ir'sviews. in Ashkenazic therewereotherprecedents Undoubtedly, exegeticaland to R. Hayyim'sruling.RabbiJosephKara(11 legalthoughtthatcontributed cent.)mayhavebeenof theopinionthatShevabenBikriwaskilledby the because others,not necessarily peopleof Abelbecausehe hadendangered he was guilty.'25Seferhasidimruledthatif a Jewpersistedin endangering evenafterhavingbeingwarnedto desist,he couldbe turned thecommunity it upon overto thenon-Jewish community, seeminglybecausehehadbrought himself.126Yetthesesourcesdidnotmaketheconnection betweensomeone thecommunity whounwittingly anda rodefR. Me'irdid. endangered RabbiMenahem R. Hayyim'srulingdidnotgo unnoticed. of Merseburg R. into his own 14th work,a workthat cent.)copied Hayyim'sopinion (fi. RabbiJacobWeildeclaredwas thebasisof all customsin Saxony.127 From thereit foundits way into RabbiMosesIsserles's(d. 1572)authoritative glosseson Shulhan'aruk.Isserlesruled,"Whoever endangers manypeople, suchas someonewhodealsin forgeriesin a placewherethegovernments are strict[aboutthismatter],his statusis likea rodefandhe maybe turnedover to thegovernment.""'28 suchpeople"likea rodef'andinvoking Categorizing wastheonlyhalakhic meansof purging theperceived theideaof self-defense 129 aggressor. facednumerous Ashkenazic atforcedconverJewryundoubtedly attempts in two of coercedconversion, sionoverthecenturies, yet the majorinstances receivedpermissionfor thosewho had in 1096and 1648,the community 125. See Saul Liberman,Tosefta'ke-feshuta",Commentaryto Zera'im,pt. 1, 2d ed. JewishTheologicalSeminary,1992),p. 420. (Jerusalem: 126. Sefer hasidim,no. 253, with comparisonto paralleltext in Sefer hasidim,Reuben Margoliot,ed. (Jerusalem:Mossadha-RavKook, 1957), no. 700, concludesthathe could be "becausehe putbothhimselfandeveryonein danger." surrendered 127. R. Hayyim'sworkwas unknownto most authoritiesuntilthe mid-nineteenth century; R. Menahem'sworkwas knownto authoritiesin fifteenth-century Germany,butmuchof it was eventuallylost. An abbreviatedformof his work,entitledNimuqeymoreynuha-rabMenahem mi-Rezburq,appearsat the end of most editions of the responsaof R. Jacob Weil. On R. Menahem'sinfluence,see YizhaqZimmer,"R. Menahemme-Mirzeburq ve-nimuqab,"Sinai 78 (1976): 76. 128. Moses Isserles,Shulhan'aruk,Hoshenmishpat425.1. See also his gloss to 388.12. 129. See Fletcher,"Self-Defenseas a Justification," p. 864.

338

EDWARD FRAM

been forciblyapostatizedto returnto Judaism.If, duringany otherinstance of forcedapostatismof Jews in Ashkenazin the MiddleAges, Ashkenazic communitieswere ever willing to endangerthemselvesby tryingto bring forcedapostatesbackintothe foldagainstthewill of Churchandmonarch,not only did they leave no recordof suchvaliantefforts,butthey left no imprint of such an attitudein the minds of subsequentgenerations.WhenR. Me'ir of Rothenburgexpressedhis fear of non-Jewsinterferingin Jewishaffairs, he likely only formallyacknowledgedwhat was alreadywell established. The communityfearedgiving Christians,be it the Churchor lay authorities, any pretensefor becominginvolvedin Jewishaffairs.At times, in orderto maintaincommunalorder,it could not be helped,but generallytherewas a workingassumption:keep Christiansout of Jewishcommunalaffairs. Rabbinicattitudestowardacceptingrepentantapostateswere not based upon objectivejudicial considerationsof the person'slegal status.If they were, almostevery repentantapostatewould have been acceptedregardless of the consequences.Few were deservingof deathin Jewishlaw like Sheva ben Bikri, and so, accordingto the Mishnah,Jews should have sacrificed theirown lives to protectthem.However,the overarchingconcernof Polish rabbinicauthoritieswas communalwelfare,not individualsalvation.If rabbis sympathizedwith apostateswho wantedto returnto Judaism,they did not darelet such feelings sway them. This was not new. Halakhicauthoritieswho weighedthe statusof conversos who had taken the daringstep of fleeing the Christiancommunity and returningto Judaismalmost always concentratedon how the returnof the conversowould affect their local community.130Therewere, of course, limits to such considerations.An AlgerianJew (himself a formerapostate fromthe Iberianpeninsula)objectedto acceptingsuch people back into the communityon the basis of the economicharmthatit wouldcause,a position rejectedin no uncertaintermsby RabbiIsaac ben Sheshet(1326-1408).131 Economicissues were not sufficientcause to rejecta returningapostate. However,in many instancesSpanishJewryas well as Jews in Muslim landswerewilling to endangertheirown lives andcommunitiesto helpJews No suchideahadwide currencyamongPolishJewry.The returnto Judaism.132 FromSpanishCourtto ItalianGhetto,p. 25. 130. See Yerushalmi, 131. Citedin SimhahAssaf, "AnuseySefaradu-Portuga'lbe-safrutha-teshubot," reprinted in his Be-ohaleyYa'aqob(Jerusalem:MossadHa-RavKook, 1943),pp. 164-165. 132. No less a figurethanthe greatIberianHebrewpoet Judahha-Leviwas apprehended by Muslimauthoritiesin Alexandriain 1141 for tryingto convincean apostateto travelwith


notion of protectingthe communityso permeatedthe Jewishconsciousness that Jews in Poland were willing to surrenderhalakicallyinnocentJewish childrento a life thatPolish Jews themselvesdefinedas idolatry. Ben-Gurion of theNegev University Israel Beersheva,

him to the Landof Israel,where,underChristianrule, he could safely returnto Judaism.It was ha-Levi'sgreat fortuneto be saved from possible executionby his fame; a fellow Jew Egyptwas not as fortunate.See S. D. Goitein,A engagedin similaractivitiesin contemporary MediterraneanSociety,vol. 5 (Berkeley:Universityof CaliforniaPress, 1988), pp. 236-237, 461.

Dybbuk and Maggid: Two Cultural Patterns of Altered Consciousness in Judaism Author(s): Yoram Bilu Source: AJS Review, Vol. 21, No. 2 (1996), pp. 341-366 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486699 . Accessed: 11/07/2011 16:31 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



DYBBUKAND MAGGID: TWOCULTURALPATTERNED OF ALTEREDCONSCIOUSNESS IN JUDAISM by YORAMBILU Introduction Formanyyearsscholarsof Judaismwerereluctantto employthe analytic tools distilledin anthropologyfor studyingJewishculture.Onereasonforthis reluctancewas thatthe classicalethnographic field,consistingof a small-scale tribalsociety with no writtentradition,did not appearpertinentto the study of the text-informed"greattradition"of Judaism.In addition,the notion of comparativeresearchimplicit in most anthropologicalstudies appeared dubiousto many scholarsof Judaism,who were alarmedby the sweeping, methodologicallyunfoundedcomparisonsevidentin the treatmentof biblical materialby suchprecursorsof modemanthropologyas RobertsonSmithand Frazer.'This methodologicalconsiderationwas augmentedby an emotional religioussystemsof "savage"societies unwillingnessto equatethe"primitive" with conceptsandritualspertainingto the oldestmonotheisticreligion.2 1. J. G. Frazer,Folklore in the Old Testament(London:Macmillan, 1919); William RobertsonSmith, Lectureson the Religion of the Semites (1889; reprinted., New York: MeridianBooks, 1927). 2. HowardEilberg-Schwartz,The Savage in Judaism(Bloomington:IndianaUniversity Press, 1990); Harvey E. Goldberg,ed., Judaism Viewedfrom Withinand from Without: AnthropologicalPerspectives(Albany:State Universityof New York Press), 1987); idem, andthe Studyof TraditionalJewishSociety,"AJSReview15 (1990)): 1-22. "Anthropology

AJSReview21/2 (1996):341-366

341

342

YORAMBILU

Over the years a more benign ambiancefor cooperationand mutual enrichmenthas been createdby significantdevelopmentsin bothdisciplines. In anthropology, the comparativemelangeof nineteenth-century evolutionists was refinedby in-depthinvestigationsin boundedculturalsettings.Sorting out the similaritiesand differencesbetween"others"and "us"remainedthe tacitagendaof most (thoughdefinitelynot all) anthropological research,even when it focused, as it usually did, on one particularculturalenvironment. But this comparativeventurehas becomemorecontextualizedanddefensible methodologically.In addition,the settings studied,which in the formative yearsof ethnographicfieldworkwere limitedto remote,preliteratesocieties, were graduallybroadenedto includecivilizationsboasting"greattraditions," like BuddhismandIslam. The "text-context"division that separatedanthropologyfrom most humanisticdisciplines,includingJudaicstudies,came to be blurredas leading anthropologistsbeganto turnto these disciplinesfor inspirationandguiding models. While the emphasison contextremainedthe trademarkof modem ethnography,the metaphorof culture as text gained prominencein the anthropologyof the 1970s. The practice of subsumingthe ethnographic and "inenterpriseundertitles like "reading,""translating," "deciphering," and cultural "dramas" "scripts,""narratives," terpreting" lucidly conveys this textual-hermeneutic turn.3The new paradigmcontestedthe formerly dominantmechanisticand organismicmetaphorsin anthropologyand made its discoursemorecongenialto scholarsof Judaicstudies. A similarloweringof disciplinarythresholdshas been noted in Judaic studies in the growingreadinessof scholarsto move from text to context. One recent example is the attemptby scholars of Jewish mysticism to researchparadigmby analyzing augmentthe dominantphilological-historical and the phenomenological behaviorallayers of mysticalphenomena.4The presentessay seeks to contributeto this line of researchby examiningthe mysticalphenomenaof dybbuk(dibbuq)andmaggidthroughanalyticlenses cultivatedin psychologicalanthropology. 3. The most well known exponent of the culture-as-text paradigm is Clifford Geertz. See his now classic collection of essays, The Interpretation of Cultures (New York: Basic Books, 1973); see also Goldberg, "Anthropology and the Study of Traditional Jewish Society," p. 5. 4. Moshe Idel, Kabbalah: New Perspectives (New Haven: Yale University Press, 1988); Yehuda Liebes, "New Directions in the Study of Kabbalah," Pe'amim 50 (1992): 150-170 (Heb.).

DYBBUKANDMAGGID

343

As an interdisciplinary realm,the goal of psychologicalanthropologyis to explorethe relationshipbetweenindividualand socioculturalphenomena by makingsystematicuse of psychologicalconceptsandmethods.5Thus,the interfacebetweencollectiverepresentations (e.g., ideologies,discourses,and and mental symbols) representations (e.g., personalschemas,dispositions,and is a concern to On the individual desires) major psychologicalanthropology.6 seek to elucidate the level, psychologicalanthropologists processesthrough whichculturalmessagesaresubjectivelyevaluatedanddifferentiallyencoded. On the collective level, they seek to discernconsistentgroupdifferencesand to account for their origins, but at the same time they are also interested in delineatingthe psychologicaland culturaluniversalsthat underliethese differences. This dual perspective,seeking to illuminategroup differencesagainst the backdropof human universals,is characteristicof the present study. Withoutunderestimatingthe Jewish-specificcontents of the dybbukand maggid phenomena,my aim is to ponderthem in the wider comparative context of alteredconsciousness,as representingthe two majorcategories employedcross-culturallyto articulatetranceexperiences. CulturalPatternsofAlteredConsciousness Alteredstatesof consciousnessarea naturalfieldof studyforpsychological anthropologists.Emergingfroma panhumanpsychophysiologicalmatrix, they manifest themselves in a multitudeof culturalforms and contexts. In contrastwith the aura of psychopathologyassociatedwith them in the West,7in most societies alteredstates of consciousnessappearas socially 5. Philip K. Bock, Continuities in Psychological Anthropology (San Francisco: Freeman,

1980);ErikaBourguignon,PsychologicalAnthropology (New York:Holt,Rinehart& Winston, 1979). 6. Roy D'Andrade and Claudia Strauss, eds., Human Motives and Cultural Models (Cam-

bridge:CambridgeUniversityPress, 1992);GananathObeyesekere,Medusas Hair (Chicago: and Mental Universityof ChicagoPress, 1980); MelfordE. Spiro,CollectiveRepresentation Representationsin Religious MeaningSystems,"in Cultureand HumanNature,ed. L. L. LangnessandBenjaminKilborne(Chicago:Universityof ChicagoPress,1985),pp. 161-184. 7. John Leavitt,"Are Tranceand PossessionDisorders?"Transcultural PsychiatricResearchReview30 (1993):51-57; ColleanA. Ward,"TheCross-Cultural Studyof AlteredStates of Consciousness and Mental Health," in Altered States of Consciousness and Mental Health,

ed. ColleanA. Ward(London:Sage Publications,1989),pp. 15-35.

344

YORAMBILU

endorsedand rituallyelaboratephenomenaservingimportantreligiousand therapeuticfunctions.8Accordingto ErikaBourguignon,two principaltypes of indigenous categories are employed as explanatorymodels for trance phenomenaacrossthe globe.' One explanatorytype, designated"possession trance,"attributesaltered states of consciousnessto possession by spirit entities, while the other, "nonpossessiontrance,"views them as resulting froman encounterwith the spirit.This encountermay occurby sendingone's soul on a spiritvoyage orby havingthe spiritscometo visit.10It is againstthis bifurcationof alteredstatesof consciousnessproposedby Bourguignonthat I would like to evaluatethe phenomenaof dybbukand maggid.But before detailingthe featuresof these Jewish variantsof alteredconsciousness,a closer look at possessiontranceandnonpossessiontranceis in order. It would be erroneousto view the two forms of trancemerely as explanatorymodels imposing divergenttheories of causationon a common core of experiencesand behaviors.Rather,they are culturalidioms through whichexperiencesarearticulatedandbehaviorsareconstructedso as to form culturallydivergentconfigurations."In this sense, the terms "possession as they imply trance"and"nonpossessiontrance"are somewhatunfortunate, a separationbetween native theory("possession")and behavior("trance"). In addition,a critiquemay be launchedagainstthe very attemptto subsume the dazzlingdiversityof alteredstates of consciousnessundertwo general categories.While possession tranceand nonpossessiontrancetake note of intraculturalinterpretivesystems of altered states of consciousness,they are also the end-productof a cross-culturalendeavorto distill regularities and uniformitiesfrom highly contextualized,culturallyheterogeneous phenomena.12

8. ErikaBourguignon,ed., Religion,AlteredStatesof Consciousness,and Social Change (Columbus:Ohio State University Press, 1973); idem, Possession (CortaMadera,Calif.: Chandler& Sharp,1976). 9. Bourguignon,ed., PsychologicalAnthropology, p. 243. 10. This division is roughlyparallelto possessionand shamanism.See Luc De Heusch, WhyMarryHer?SocietyandSymbolicStructures(London:CambridgeUniversityPress,1981), pp. 151-164. 11. VincentCrapanzano,introductionto Case Studiesin SpiritPossession, ed. Vincent andVivianGarrison(New York:JohnWiley, 1977),pp. 1-40. Crapanzano of 12. MichaelLambek,"FromDisease to Discourse:Remarkson the Conceptualization Tranceand SpiritPossession,"in Ward,AlteredStatesof Consciousness,pp. 36-61.

DYBBUKANDMAGGID

345

or generalizations,lumpingtogetherthe Indeed,as broadapproximations enormouslyricharrayof trancephenomena,possessiontranceandnonpossession trancecannotserve as preciseconceptualtools. Followingthe two-path schemesuggestedby Bourguignoninevitablyentailssomeoversimplification, giventhemalleabilityof trancephenomenaandthepossibilityof hybridforms. Therefore,in applyingBourguignon'scategorizationto the Jewishvariants of alteredconsciousness,I would like to use it as a heuristicdevice in the context of a preliminaryexploration.Even if tranceexperiencesare not so categorical,I believethatthe divergentnatureof theJewishphenomenaunder studycan be betterunderstoodthroughthe prismof the two-pathmodel. It is importantto notethatbothpossessiontranceandnonpossessiontrance may be positively or negativelydefined,in accordwith the moralqualities ascribed to the spirit." "Positive"cases, steeped in ritual and religious symbolism,are willfully sought,as the encounterwith the spiritis believed to contributeto the well-being of the tranceror of othersin his environs. "Negative,"spontaneouslyemergingformsof alteredstatesof consciousness are often evaluatedas an affliction,and in consequencestrictmeasuresare takento disengagethe tormentedtrancerfromthe spirit(e.g., exorcism).In some societies,wherespecialculturalavenuesareavailablefordomesticating the engaging spirit, involuntarydisruptivestates may be transformedinto ecstatic,divinatory,or otherreligiouslybaseddissociativebehavior.It should be notedalso thatthetwo culturalcategoriesunderdiscussionmaynotinvolve alteredconsciousnessat all. Possession,for example,may be used to explain a plethoraof humanconditions,from chronicillness to artisticinspiration, which do not necessarilyentaila discernibleshift in consciousness. While possession tranceand nonpossessiontrancecan be found in the same society, as the case underdiscussionwill show, they seem to be in a relationshipof structuralinversion.'4Indeed,the contrastsbetweenpossession tranceand nonpossessiontrancein termsof geographicaldistribution, in societal and ecological variables,morphology(continuity/discontinuity consciousness),modesof interaction,gender,andsymbolismseemto fashion theminto sharplydistincttypes of experiences. Geographically,nonpossessiontrance has been predominantin North and South America,while possession trance is positively correlatedwith 13. I. M. Lewis, EcstaticReligion:Anthropological Studyof Spiritand Shamanism(Baltimore:Penguin,1971). 14. See De Heusch,WhyMarryHer,p. 152.

346

YORAMBILU

basin.Thisdifferentialdistribution Africaandthe Mediterranean sub-Saharan is associatedwithtwo otherrelatedvariables.Possessiontranceis moretypical of societieswith higherlevels of societalcomplexity(indicated,for example, by class stratificationandjurisdictionalhierarchy)and subsistenceeconomy (food productionthroughagricultureand animalhusbandry),while nonposin simplerandmoreegalitariansocietiesof sessiontranceis overrepresented How should these correlationsbe accountedfor?The huntersand gatherers. positiveassociationbetweenpossessiontranceandsocietalcomplexityseems to be mediatedby social rigidity.In hierarchical,stratifiedsocieties,where social boundariesare rigidlydelineated,possessiontranceprovidessocially deprivedindividuals,mostly women, with a golden opportunityto assume the spirit'sidentityand temporarilyescape, underthe spirit'sauspices,the confines of their social roles.'"Following various cross-culturalstudies,16 Bourguignonsuggests that the associationbetween huntingand gathering andnonpossessiontrancemay be mediatedby socializationpressurestoward self-reliance,independence,and individualachievementtypicalof societies relying on this mode of subsistence.The particularways in which the encounterwith the spirit is pursuedand realized,especially in the Native Americanguardianspiritcomplex, seem to directlyreflectthese culturally commendedpersonalitytraits.At the sametime, the acquisitionof a lifelong spiritualally may compensatefor the stress arisingin these societies from unsatisfieddependencylongings in childhood.Men's predominancein the culturalpatternsof nonpossessiontranceis congruentwith the factthatmost of the socializationpressurestowardself-relianceareexertedon them.In the samevein, it was foundthatsocietiesheavilydependentfor theirsubsistence on hunting,gathering,and fishing, where pressuresfor independenceare powers."7 great,aremorelikelyto use dreamsto seek andcontrolsupernatural dreamsarequiteakinto nonpossessiontrancestates,as Phenomenologically, bothareprivate,internalexperienceswith a stronghallucinatorycomponent. 15. LeoraGreenbaum,"SocietalCorrelatesof PossessionTrancein Sub-Saharan Africa," in Bourguignon, Religion,AlteredStatesof Consciousness,andSocial Change,pp. 39-57. Also see Lewis, EcstaticReligion. 16. HerbertBarryIII,IrvineL. Child,andMargaretK. Bacon,"Religionof ChildTraining 61 (1959):51-63; GuyE. Swanson,"The to SubsistenceEconomy,"AmericanAnthropologist in SimplerSocieties," Enthnology Searchfor a GuardianSpirit:A Processof Empowerment 12 (1973):359-378. Studiesof Dreams,"in PsychologicalAnthro17. Roy G. D'Andrade,"Anthropological Ill.: K. Hsu L. Francis ed. (Homewood, Dorsey,1961),pp. 296-332. pology,

DYBBUKANDMAGGID

347

Incontrastto huntingandgatheringsocieties,thesocializationpressuresin societies (dependenton agricultureand food production) high-accumulation Thesepersonalaretowardcompliance,obedience,reliability,andnurturance. in the socialization of girls.It is not more are attributes stronglyemphasized ity in are that women overrepresented possessiontrance,where surprising,then, the relationshipbetweenthe invadingspiritand the possessedappearsto be stronglyinformedby these attributes.In addition,the penetrationof the spirit into the host'sbody andits temporaryresidencethere,stronglyresonantwith female-specificmodes of experience(female sexuality,pregnancy),make the possession idiom particularlyconducive to the articulationof female concerns.'"As a form of encounterwith the spirit, nonpossessiontrance essentially is an interactionbased on visual and auditoryexperiences.In contrast,possessiontranceis a performancein whichthe trancerbecomesthe spirit.Typically,nonpossessiontranceis a privateexperience,andin orderto Possession becomea communicableculturalresourceit hasto be remembered. trance,as a performancecarriedout in frontof an audience,can be culturally registeredand socially employedwithoutthe recollectionof the individual trancer.Accordingly,episodes of possession tranceare typically followed by amnesia.Nonpossessiontranceis likely to be inducedby fasting(which hypoglycemiaand dehydration),sensory producesdissociation-facilitating while possessiontranceis generallyinduced deprivation,and mortification, by drumming,singing,dancing,and crowdcontagion.In termsof Ludwig's typologyof meansof tranceinduction,19it seemsthatnonpossessiontranceis associatedwith the reductionof sensorystimulationandmotoractivity,while possession trance generally involves the increase of sensory stimulation, motoractivity,and emotionalarousal. Since nonpossessiontranceis basicallyan intrapsychicexperience,the tranceroften appearsphysicallypassive.Yet his interactionwith the spiritis repletewith active imagerycongruentwith the fact thathe achievesmastery withoutloosinghis identityandindividuality.Incontrast,thephysicallyactive possessiontrancerremainspsychologicallypassive, since, in the processof obtainingthe gift of the spirit(in positive possessiontrance),her own self 18. YoramBilu, "The Tamingof the Deviantsand Beyond:A PsychoculturalAnalysis of DybbukPossessionand Exorcismin Judaism,"PsychoanalyticStudyof Society 11(1985): 1-32. 19. ArnoldM. Ludwig,"AlteredStatesof Consciousness,"in AlteredStatesof Consciousness, ed. CharlesT. Tart(New York:AnchorBooks, 1972),pp. 11-24.

348

YORAMBILU

andidentityare temporarilyeradicated.Theseoppositepatternsappearto be linkedwith the sex-typeddistributionof possessiontranceandnonpossession trance. Having discussedthe majordifferencesbetweenpossessiontranceand nonpossessiontrance,20we turn now to the Jewish variantsof the altered statesof consciousnessunderdiscussion.

Dybbukand Maggidin Judaism Thetermdybbuk(dibbuq)was usedin Jewishmysticalcirclesto designate a spiritof a deadperson,a notorioussinnerin his lifetime,thattooktemporary possessionof a humanbeing,usuallya female,by inhabitingherbody.21The spiritannouncedhis presenceinsidethe victimin variousways.Afterstriking her down and committingher to violent convulsions,the spirit's strange voice couldbe heardfromthe mouthof the possessed.His lewd andimmoral characterwas indicatedby the forbiddenacts of libidinal,aggressive,and religiouslysubversivebehaviorthatthe possessedwas compelledto commit. Giventhis repugnantdisplay,it is not surprisingthatdybbukpossessionwas always conceived as an afflictionor an illness and the possessingagent as a foreign,dangerousintruderthathad to be expelled.The uniquelyJewish, natureof the dybbukwas prominentlyexpressedin the public culture-bound exorcisticritual.The exorcist was always a reveredrabbiwho confronted the spiritwith variousreligiouslyinformedmeasuresused in a fixed, graded order.Oftenthe exorcismwas performedin the synagogueand involvedthe activeemploymentof Jewishsacredparaphernalia by the congregants. Duringthe highly structuredsequenceof steps of the ritual,the spirit was compelledto identifyhimself, to confess his transgressionsduringhis lifetime and disclose the heavenly penaltyinflictedon him in retribution, to specify his conditionsfor departure,to give his consentto leave through a minororgan (usuallyone of the big toes), and then to departfor good.22 20. See Bourguignon,PsychologicalAnthropology, pp. 233-269. 21. Sincewith only a few exceptions,the spiritsbelongedto malesinners,I use masculine pronounsin discussingthem.Femininepronounsareusedto describethe possessed,given the of femalesin this group. predominance 22. See Bilu, "Tamingof the Deviants,"pp. 16-20; GedalyahNigal, DybbukTales in JewishLiterature(Jerusalem:RubinMass, 1983)(Heb.).

DYBBUKANDMAGGID

349

Judgingfrom the reportedcases, successfulexpulsionof the spiritwas the outcomeof most exorcisticrituals. Documentedcases of dybbukpossessionappearin Jewishsourcesfrom the mid-sixteenthcenturyto the firstdecadesof the twentiethcentury.Only basin) mysticallyorientedcommunities,firstSephardic(in the Mediterranean and then also Ashkenazi(in HasidicEasternEurope),were exposed to the phenomenon,and this selective distributionatteststo the strong mystical basis of the dybbukphenomenon.The majorkabbalisticdoctrineunderlying of souls, which dybbukpossessionwas that of gilgul, or the transmigration emergedin the twelfthcentury.In the late thirteenthcenturythe doctrineof transmigrationwas expandedto include the entry of a spirit into a living personafterhe was born.This addition,designatedibbur("impregnation"), paved the way for the appearanceof dybbukpossession. Specifically,it contendedthat dybbukimwere spiritsof the wicked who, in retributionfor their mortal sins, were doomed to remain in limbo, exposed to ruthless persecution,withouteven being allowedto enterhell, wheretheirsins could be eventuallyrepented.The inhabitationof humansgave these tormented spiritsa temporaryshelteras well as an opportunity(realizedthroughthe intercessionof the exorcist)to gain access to the worldof the dead.23 The disappearanceof the dybbukin the firsthalf of the twentiethcentury of the Jewishtraditionalcentersin was apparentlyrelatedto the disintegration Europeand the MiddleEast due to modernization,emigration,and physical extermination. In Jewish mysticism the term maggid was used to indicatea celestial entity, usually an angel, who delivered mystical secrets to a kabbalist. Unlike the relativeuniformityof dybbukpossession episodes,the ways in which maggidimrevealedthemselvesto mystics were quitevaried.Dreams constituteda fertilegroundformaggidicvisitations,butno less commonwere wakeful apparitionsin which the kabbalistsaw the heavenlymessengeror heardhis voice, or both.Automaticspeechand,to a lesserdegree,automatic writingwere also meansof maggidicrevelation. The maggidphenomenoncould be seen as one chapterin a long-lasting chain of propheticrevelationsin Judaismwhich were relatedto diverse celestialpowers,fromRu'ahHa-Qodeshandthe heavenlyvoice (bat-qol)to Elijahthe Prophetand the archangelMetatron.24 Historically,revelationsof 23. GershomScholem,s.v. "Gilgul,"EncyclopaediaJudaica(1971),vol. 7, cols. 573-577. 24. JosephDan, s.v. "Maggid,"EncyclopaediaJudaica(1971), vol. 11, cols. 699-701.

350

YORAM BILU

maggidimin mysticalcircles spanneda two-hundred-year period,fromthe to sixteenth the eighteenthcentury.Subsequently,the termcame to be used mainly as a designationfor sermonistsor preachers,particularlyin Hasidic communities,a meaning of maggid that also dated back to the sixteenth century.In this essay,however,the nonrevelatorydesignationof maggidwill not be discussed,even thoughit is unlikelythatthe two meaningsof the term were entirelyunrelated. The figureof the maggidas an angelicmessengerwas apparentlycrystallizedin the firstdecadesof the sixteenthcenturyin the circleof kabbalists aroundRabbiJosephTaytazakin Salonica.25Fromhim maggidicrevelations spreadto Safed in the Galilee,which at thattime was emergingas a world centerof Jewishmysticism.Some of the most renownedmysticsof the era, Rabbi Solomon Alkabets,Rabbi Moses Cordovero,and even Rabbi Isaac LuriaAshkenazi,the prominentfounderof the Lurianicschool of Kabbalah, areknownto have hadmaggidim,butthe natureof theirrevelationsremains virtuallyunknown. The most famous maggid of sixteenth-centurySafed, and perhapsof all times, was that of Rabbi Joseph Karo, one of the greatestfigures of rabbinicJudaismand the authorof ShulhanArukh.26A talmudistby day and a kabbalistby night,Karoleft a diary,MaggidMesharim,recordingthe messages fromhis heavenlymentor,who was none otherthanthe Shekhina embodied in the anthropomorphized figure of the Mishnah.Aside from the Torah of and mystical secrets,these messages included interpretations personalcommunicationswhich moved from agonizing chastisementand harshdemandsfor self-mortification to aggrandizingpraisesandpromisesof the greatestachievements. Throughoutthe first half of the seventeenthcentury,maggidim kept appearingto mysticallyorientedrabbisin Italy and Poland,but the number grew with the rise of the messianic movementof SabbataiSevi around 1665--66,and the exuberanthopes for redemptionthathe stirred.Manyof the Sabbatean"prophets,"includingNathanof Gaza,the primemoverof the 25. Accordingto various sources from the seventeenthcentury,Sefer ha-Meshiv("The Book of the Responding[Entity]"),a famousmysticalcompilationof maggidicrevelations and the techniquesto obtainthem, was writtenby Taytazak.See Moshe Idel, "Inquiriesin the Doctrineof Sefer ha-Meshiv,"Sefunot 17 (1983): 185-266 (Heb.); GershomScholem, Kabbalah(Jerusalem:Keter,1974),p. 67. JewishPubli26. R. J. Zwi Werblowsky, JosephKaro:Lawyerand Mystic(Philadelphia: cationSociety,1977).

DYBBUKANDMAGGID

351

movement,claimedto have had maggidicrevelations.Maggidimplayed an importantrole in Sabbateangroupsafterthe deathof SabbataiSevi. Among otherthings,they servedto reconcilethe shockedbelieversto theirMessiah's conversionto Islamfollowedby his imprisonmentandexile, andthento his prematuredeath.A particularlybusy periodof maggidicactivityoccurredin the religiousacademyof RabbiAvrahamRevigo in Italy.AnotherSabbatean circle where maggidic revelationswere prominentwas that of Avraham Kardozoin Turkey.27 The maggidicepochwas sealedin the firsthalf of the eighteenthcentury with the mystical revelationsof Rabbi Moses Hayyim Luzzattoin Padua, Italy.The secretMessianicgroupthatformedaroundthis brilliantkabbalist andwriterreceivedits inspirationfromthe revelationsof Luzzatto'smaggid. However, the social and religious climate in the post-Sabbateanera was very inauspiciousfor maggidim.Luzzatto'smessianicfervorwas viewed by many of his contemporariesas nurturedby hereticalSabbateansources.He was persecutedand excommunicatedby the rabbinicalauthoritiesand was forcedto forsakehis mysticalstudies,not to mentionhis involvementwith his maggid.28Since Luzzatto'stime, the steadyflow of propheticrevelations reportedfromHasidicand othermysticallyorientedcircleshas not included apparitionsof maggidim.

DybbukandMaggidas CulturallyPatternedAlteredStatesof Consciousness The obvious contrastsbetweendybbukandmaggidonly seem to accentuatetheiraffinityandcommontemplate.They emerged---ormoreprecisely, appearedin written sources--at the same time and in the same area: in the first half of the sixteenthcenturyin the Sephardiccommunitiesof the Mediterranean basin.Moreover,the two phenomenapeculiarlyconvergedin the life historiesof some prominentmystics of thatera.Thus,RabbiJoseph Karo, whose heavenly mentorwas the most well known in the history of maggidim,was recently identifiedas the exorcist in the first documented 27. GershomScholem,SabbataiSevi (Princeton:PrincetonUniversityPress, 1973), pp. 645-647. 28. Meir Benayahu,"The Maggid of R. Moses Hayyim Luzzatto,"Sefunot5 (1961); 297-336 (Heb.).

352

YORAM BILU

case of dybbukexpulsion,which took place in Safed in 1545.29In the same vein, RabbiShlomoAlkabets,Karo'sclose friend,who in a detailedepistle describedthe impressivemanifestationsof the latter'smaggid,andwho was knownto have a maggidof his own,30was also the firstwitnessto sign one of the earliestreportsof dybbukexorcism,dated 1571.31It is interestingto note that the term dybbukwas first employedin the context of a specific case of controversialmaggid-likepropheticrevelations.It was RabbiJacob Emden, one of the fiercest opponentsof the Sabbateanmovement,who describeda Sabbateanprophet,Zaddokof Grodno,as "anignorantrudeman .. who in all probabilitywas possessedby some dybbukfromthe foreign AnotherSabbateanprophet, [demonic]beings,like all his derangedfriends."32 RabbiLeib Prossnitz,who claimedto have enlistedSabbataiSevi andRabbi Isaac Luria as his maggidim,was compelledto admit, after having been interrogatedby the rabbinicalauthorities,thatthe sourceof his prophecies was none other than a dybbukin the guise of dog.33Thus, it appearsthat at a time of dispute, the boundariesbetween these seemingly contrasting phenomenacould become blurred.Maggidicrevelationsand prophecies,a source of highly cherishedmystical secrets and spiritualinsights for the believer,could easily be defamedby opponentsand relabeledas negative possessionby a demonor a dybbuk. Scholarsof Jewish mysticism could not fail to notice the parallelism betweendybbukand maggid. Scholem,who was not fond of psychological analysisof mysticalphenomena,neverthelessstatedthat: Froma psychological pointof view,thesemaggidimwereproductsof the on the consciouslevel of the level of the psyche,crystallizing unconscious mindsintopsychicentities.Maggidim, kabbalists' holyangelsorthesoulsof hismouth... often orthrough saints,speakingeitherto thekabbalist departed demonsorevilsouls on the"otherside"in thedibbuks, hadtheircounterparts 29. MosheIdel, "JewishMagicfromthe EarlyRenaissancePeriodto EarlyHasidism,"in Religion,Science, and Magic, ed. JacobNeusner,ErnestS. Frerichs,and Paul V. M. Flesher (New York:OxfordUniversityPress, 1989),p. 108. 30. Werblowsky, JosephKaro,pp. 19-21. 31. Nigal, DybbukTales,p. 65. 32. GershomScholem,Researchesin Sabbateanism(Tel Aviv: Am Oved, 1991), p. 575 (Heb.). 33. YehudaLiebes,"TheAuthorof theBook TsaddikYesodOlam-The SabbateanProphet RabbiLeibProssnitz,"Da 'at2-3 (1978-79): 159-174 (Heb.)

DYBBUKANDMAGGID

353

thatpossessed some unhappyor mentallysick creature.... Psychologically, the twophenomenahave commonroots.34

Idel has emphasizedthe historicalconcurrenceof dybbukand maggid as well as the "invertedaffinity"between them."3Some of the contrasts he highlightedwill be discussed below. As statedbefore, I would like to make this invertedaffinitymeaningfulby anchoringdybbukand maggidin Bourguignon'sworldwidetypificationof culturallypatternedalteredstates of consciousness.The textualevidenceindicatingthatthese two phenomena indeedinvolveddissociationis ample.The reportson dybbukpossessionand exorcism leave little doubt as to the profoundshifts in consciousnessthat the possessed underwentonce the spirit invadedher body. No less abrupt and dramaticwas the returnto normalconsciousnessupon the exit of the spirit.Wheredetailedreportsof maggidicapparitionsexist, behavioraland phenomenalmanifestationsof tranceor dissociationcanbe easily recognized duringthe revelatoryperiod. Yet there is room to assume that not all the cases subsumedunderdybbukandmaggidcan be definedas alteredstatesof consciousness. In linking the two phenomenato Bourguignon'sbifurcation,the association of the dybbukwith possession trance appearsself-evidenton all relevant dimensions. The very essence of the dybbukphenomenonwas groundedin the idiom of possession, with the mysticaldoctrinesof gilgul and ibburas "naturalmodels"for shapingthe behaviorof the possessed in manner.As a negativepossession forcedon the victim a taken-for-granted and deemed an afflictionor an illness, it did not include religious rituals for summoningthe spirits,so centralin positive possession. Ritualscame to the fore in the exorcisticphase, which was designedto put an end to the possession episode. As in otherculturalformsof possessiontrance,the spirit took absolute control of the victim by temporarilyobliteratingher individualidentity.In mostof the cases the dissociativeepisodewas followed by amnesia,andas a resultthe reportson the caseswereneverprovidedby the victims themselves.The public characterof dybbukpossession,particularly salient in the dramaticexorcistic ritual, providedmany eye-witnesses to documentthe cases. 34. Scholem,SabbataiSevi,p. 82. The italicizedfinalsentenceof the quotedpassagedoes not appearin the English version of Scholem'sbook and was translatedfrom the Hebrew original. 35. Idel,"JewishMagic,"pp. 107-108.

YORAM BILU

354

The near-universalpreponderanceof females in possession trance is echoed in the case of the dybbuk,as the ratio of females to males among the possessed was approximately2:1. One of the distinctivefeaturesof the male possessed was their significantlyyounger age. In fact, most of the possessed males were childrenand adolescents.Like otherpossession trancecases, dybbukpossessionexhibitedan inherenttensionbetweenactive performance,repletewith hypermotorandaggressivebehaviors,andpassive imageryemergingfrom the absoluteloss of individualityand controlvisA-visthe spirit. Since dybbukpossession has never been transformedinto a positive, willfully sought state, it altogetherlacked inductionrituals.Yet the spontaneouslyemergingfactorsunderlyingthe possession attackscan be identifiedas emotionalintensificationor arousal.In terms of Ludwig's these factorsclearly belong to the classificationof inductiontechniques,36 categoryof stimulationincrease,so typicalof possessiontrancestates. Whereasdybbukpossession appearsas a clear-cutcase of possession trance,the position of the maggid as an alteredstate of consciousnessis more complicatedand requiresa thoroughexamination.Scholarsof Jewish mysticism,while emphasizingthe aforementionedinvertedaffinitybetween dybbukand maggid,tendedto place the contrastsbetweenthem withinthe domainof possessionby designatingthe maggidas positivepossession."In whatfollows, I proposea criticalexaminationof this view by evaluatingvarof maggidicrevelationagainstBourguignon'sdichotomy ious characteristics of sociallypatternedalteredstatesof consciousness. A strongsupportfor viewingmaggidicrevelationsas positivepossession comes from the main mystical accountsof these phenomena.A pertinent exampleis the doctrineof propheticrevelationdevelopedby RabbiMoses Safed. Cordovero,one of the mysticalluminariesof sixteenth-century Fortheholyspiritcanrestuponman... andthiswasthecasewithallprophets him." ... andtheoppositeis thecaseof Saul,where"anevil spirittroubled or an evil be another soul-a man entered can one-and holy by Similarly them. menandtroubling we haveseendemonsorevilspiritsentering similarly ... Similarlyan angelmay entermanandspeakwithinhim wordsof wisdom,

calledmaggid.38 andthisis whatis generally

36. Ludwig,"AlteredStatesof Consciousness," pp. 12-14. 37. Idel,"JewishMagic,"p. 107. 38. Quotedin Werblowsky, JosephKaro,p. 80.

DYBBUKANDMAGGID

355

The classificationof mysticalassociationswith positiveandnegativebeings proposedby Cordoverorestssolely on thenotionofpossession.Itis interesting that even when he deals with the mysticalrevelationsof Elijahthe Prophet (gilluy Eliahu), which he describedas an internallygeneratedinsight or version of illumination,Cordoverostill sticks to an intellectual-abstract without trance at all: the intellect of possession,apparently "Elijahentering It seems thatCordoverowas totally man and teachinghim hiddenthings.""39 engulfedin the possessionidiom, which he employedto accountfor a wide spectrumof propheticrevelations. It shouldbe emphasized,however,thatCordoveropresenteda theory,or conceptualscheme,thatwas designedto accountforempiricalfacts(prophetic revelations)but was not identicalwith them.True,the articulatorypowerof explanatorymodels like Cordovero'smay have a significantbearingon the behaviorallevel. But in this case it is not at all clear whetherCordovero's esoteric doctrinestemmedfrom a widespreadfolk-modelof maggidismor subsequentlybecomeone. At any rate,otherdoctrinalaccountsof maggidim held by noted kabbalistswere not necessarilylinked to possession as the guiding idiom. Thus the maggidic theory of Rabbi Hayyim Vital, Luria's great disciple and the promulgatorof his teachings,assertsthat the study of the Law and dutiful performanceof the commandmentsby the mystic bringaboutthe creationof an angel who revealshimself to his creatorand discloses mysticalsecretsto him. Vital's formulationleaves it entirelyopen whetherwe are dealinghere with a nonpossessiontranceexperience(i.e., a boundedencounterwith the angel)or with a possessiontrance.40If we move level to the phenomenological-behavioral fromthe doctrinal-theoretical one, the strongestsupportfor definingthe maggidas a case of positivepossession is automaticspeech, one of the most commonpathsof maggidicrevelation. Manyreferencesin MaggidMesharim,Karo'smysticaldiary,attestto the fact thathis maggidrevealedhimselfthroughautomaticspeech(e.g., "Beholdthe voice of my belovedknockethin my mouthandthe lyre soundedof itself').41 Alkabets,in his famousepistle,testifiedthat"we heardthe voice speakingin Automaticspeechwas quitecommonamongthe the mouthof the virtuous."42 Sabbateanprophets.One of them, JosephBen-Surof Meknesin Morocco, 39. 40. 41. 42.

Ibid.,p. 81. Ibid.,p. 79. Ibid.,p. 260. Ibid.,p. 21.

356

YORAMBILU

reportedin amazementthat"Ido not knowwho speakswithme, andI neither see nor speak but my lips are speakingand I hearthe voice that proceeds fromthem."43 The importanceand central place of automaticspeech in prophetic revelationswas manifestedin variousreligiouscommentariesin whichit was arguedthatMoses and the otherprophetsused this methodto communicate with heavenly forces.44Some kabbalistsleft us vivid descriptionsof the experienceof automaticspeech. Consider,for example,the excitementof the authorof Sha'areySedeq("TheGatesof Justice"),a mysticaltext of the thirteenthcentury,after he had experiencedautomaticspeech: "And then, some utterancescame out frommy heartand reachedmy lips, forcingthem to move. And I was worriedlest this was a senselessspirit,but then I found out thatthe talk was sagacious.And I cameto the conclusionthatthis was a wise-heartedspirit."45 Again, this self-testimonyapparentlyconstitutesstrongevidence for the presenceof the speakingforcewithinthe bodyof the mystic.It seemsthatthe author'spersonalnotion of automaticspeechis consistentwith Cordovero's maggid-as-possessiontheory.A similar notion appearsin the doctrineof propheticrevelationof Nathanof Gaza,theprominentSabbateanprophetand SabbataiSevi's harbinger:"Andthenhe [theprophet]sees the speech[sic] of the prophecyin the formof lettersprotrudingin frontof him. ... afterthat, an angel is created[fromthese letters]andinhabitsthe body of the manwho sees this vision. And [the angel]uttersthroughhis [theprophet's]mouththe lettersthathe had seen abovehim."46 Note that in this passage the phenomenologyof prophecyand its interpretationare confounded.The propheticsequence,accordingto Nathanof Gaza, begins with a visual message, more typical of nonpossessiontrance than of possession trance,and ends with automaticspeech. The mediating link between these two sets of experience is a theory of possession. I believe that this separationbetween theory and subjectivereality reflects the natureof the an epistemologicalgap which is crucialfor understanding Before of consciousness. further as an altered state elaboratingon this maggid 43. Scholem,SabbataiSevi, p. 897. 44. Idel,"Inquiries," pp. 220-221. 45. Ibid.,p. 221. 46. Scholem,SabbataiSevi, p. 206. Seeingthe speechis not a case of synesthesia(fusion formthe letters of sense modalities).The prophetis imaginedto see in a three-dimensional fromwhichthe wordsof the prophecyarecomposed.

DYBBUKAND MAGGID

357

gap (but in line with the argumentthatunfoldspresently),it shouldbe noted that RabbiHayyimVital contendsin his Sha'ar ha-Gilgulim("TheGate of that the spiritualvoice of the Divine cannotbe heardby Transmigrations") the prophetbecauseit lacksmaterialdimensions.Hence,to be communicated it mustbe embodiedin the corporealvoice of the prophet.47 Does the embodimentof the spiritualvoice in the humanvoice of the prophetimply a possession trancestate?The phenomenologyof automatic speech, so lucidly demonstratedin the above-citedpassage from Sha'arey Sedeq,leadsme to a negativeanswer.Thereflexiveawarenessexpressedhere indicatesthatthe individualidentityof the kabbalistwas far fromabolished in the courseof automaticspeech.In manyof the reports,the trancer'sability to be attentiveto the utterancesthat his own lips generatedand to process them correctlywas taken for granted.Furthermore, the state of automatism did not involve dissociationstrongenough to obliteratethe recollectionof the messages thus delivered,as many mystics were able to rememberthem long afterwards.Karo's ability to rememberthe messages that the maggid deliveredto him on Fridaynight, the preferredtime for revelations,was particularlyimpressive,since he could write them down only many hours later,afterthe holy Sabbathhad ended. Thus, although maggidic revelations often involved automatic speech-after all, this was the only way to hear the spiritualmessage of the Divine accordingto influentialkabbalistslike Vital-and althoughthe phenomenonof automaticspeechwas oftenexplainedin termsof possession, the boundariesbetweenthe trancerandhis divinementorwerenot dissolved. The associationwith the maggid generallytook the form of an encounter in which the humanand spiritualparticipantsappearedas distinctentities. Karo'smaggid demonstratedthis point by stating,"I am talkingto you as If we add to this dimensionof clearly a man (would talk) to his friend."48 the persistenceof the cognitive interaction revelation demarcated during attributesof reflexivity,attention,andmemory,it seemsthatwe cannotescape the conclusionthatphenomenologicallythemaggidis closerto nonpossession trancethanto possessiontrance. The associationof the maggid with nonpossessiontrancegains further supportwhen we examine other forms of maggidic revelation.Dreaming, a state of alteredconsciousnesssharingmany affinitieswith nonpossession 47. Werblowsky,JosephKaro,pp. 78-79. 48. Ibid.,p. 258.

358

YORAMBILU

trance,constituteda fertile matrix for germinatingmaggidim.In fact, the context in which the termmaggidfirst emergedwas that of she 'elat halom (dreamquery),a magicaltechniqueforinducingdreamrevelations.49Thewide varietyof dreamrevelationsled Werblowskyto arguethat"allknownforms and kinds of mystical experiencecould be doubledon the dreamlevel."50 Indeed, the phrase "dreamingor awake"appearsin many descriptionsof maggidicrevelation.Thatthe dreamprecedesthe wakingstatein this phrase is indicativeof its perceptionas the "natural"settingfor apparitions.In the mysticaltextSeferha-Meshivmentionedabove,the dream'sprimacyis stated quiteexplicitly:"[onecan ask questions]first manytimes in the dream,then laterin wakingstate."5'It is possiblethatmaggidicapparitionsin dreamsare in the texts becausethe dreamingandwakingstatesare so underrepresented oftenconfoundedin mysticalexperiences,particularlyif the dreamapparition underwentmassiverevisionafterthe dreamerawakened.The fact thatmany maggidic visitationsoccurredat night lends supportto this conjecture.In addition,many revelationstook place in twilight states,just before falling asleep (hypnagogicstates)or, more frequently,immediatelyafterwakingup (hypnopompicstates). The first visitation of the maggid of Rabbi Moses HayyimLuzzattobelongedto the second type: "Andas I woke up, I heard a voice speaking."In anotherpassage he statedthat "I do all these things (incantationsfor summoningthe maggid)whenI fall downandI see all of the The SabbateanprophetJosephBen-Surwas holy souls as if I am dreaming."52 in a twilightstate,when he was "neitherdreaming frequentedby his maggid He reporteda clear-cutdissociativestate ("all my senses are nor awake."53 in abeyance,and I do not know whetherI am in Heavenor on earth")of a hypnopompicnature("andhe wants to open his eyes and he cannot,as if they are coveredwith lead").54 As a privatehallucinatoryexperience,the dreamis akinto nonpossession trance.Indeed,the two tracksof visual and auditorysense modalitiesthat weredominantin visitationaldreamsprevailedin wakingrevelationsas well. The only differenceis thatthe auditorymode, inferiorto the visual mode in dreamrevelations,was more dominantin wakefulness.The doubletrackof 49. Idel,"Inquiries," p. 222. 50. Werblowsky, Joseph Karo, p. 41.

51. Idel, "Inquiries," p. 204. 52. Scholem,SabbataiSevi, p. 897; Benayahu,"Maggidof Luzzatto." 53. Scholem, Sabbatai Sevi, 897. 54. Ibid.

DYBBUKAND MAGGID

359

sensemodalitiesin nondreamrevelationsis evidentin Seferha-Meshiv,which was designatedby Cordovero"a book speakingaccordingto a maggid,"55 while anothermystic, RabbiOvadiahHamon,called it "thebook of visions Againstphrasesin this text emphasizingvocal accordingto the maggid."56 discourse(e.g., "Youwill come at once to have a face-to-facedialoguewith me"),57otherexpressionsstressthe visual mode (e.g., "Youwill see in your eye thefigureof the angelhimself')."5Needlessto say,theauditoryandvisual tracksdid not exclude each otherand could be integratedinto one coherent system.59 Sefer ha-Meshivspecifies an interestingtechniquefor summoningmaggidim in which the visual andauditorytrackswere separated.Therevelation here entailed a conjurerwho was able to see the summonedangel, and a naive scribe who was called upon to write down the maggid's spoken communicationbut could not see him.60Whetheror not the voice that the scribe was supposed to hear was in fact the conjurer's(in the form of automaticspeech) is left an open question. The auditorysense modalitywas salient in the maggidicrevelationsof Luzzatto,who, like Karo, could not see his heavenly mentor.However, Luzzatto'smystical experienceapparentlywas not automaticspeech, even though he explicitly stated that "I could hear his voice speaking in my Based on the reportof one of Luzzatto'sstudents("This angel mouth."''61 speaks out of his mouth,thoughwe, his disciples, do not hear anything"), Werblowskycogently concludes that his was a case of endophasia(inner speech).62A strongemphasison the visual mode was typical of Kardozo's maggidicrevelations.To a modemreader,his techniquesappearto havebeen to guidedimagery) basedon massivehypnoticsuggestions(almosttantamount his to see the in his mystical to But disciples maggidim. designed bring 55. Idel,"Inquiries," p. 189. 56. Ibid.

57. Ibid.,p. 190. 58. Ibid.

59. Some mysticaltechniquesfor inducingprophecyincludedan elaboratemultisensory systemencompassingvisual, auditory,olfactory,tactile,and gustatorysensations.See Moshe Idel, The Mystical Experience in Abraham Abulafia (Jerusalem: Magnes Press, 1988), pp. 33-34

(Heb.). 60. Idel,"Inquiries," p. 219. 61. Benayahu,"Maggidof Luzzatto." 62. Werblowsky, JosephKaro,p. 23.

360

YORAMBILU

circle the latter could also be heard. To conclude, the sensory-perceptual dimension,so prominentin maggidic revelationboth in ("hallucinatory") dreamsandin wakefulness,once againsituatesthe maggidin the categoryof nonpossessiontrance. A differentkind of revelation,regardedby most mystics as superiorto maggidism,was the revelationof Elijah(gilluyEliahu).As mentionedbefore, some mystics believed thatElijahcould impingehimself on the intellectual faculties of a sage and create an experiencefelt as an abruptinsight or inspiration.But the typical way in which he disclosed himself was in his figure,eitherin a dreamsor in a wakingstate.The idealrevelationof Elijah, as depictedin Karo'sMaggidMesharimandin Seferha-Meshiv,was a private encounter,based on a clearlydemarcatedinteraction,in which Elijahwould reveal himself to the mystic and talk to him "mouthto mouth."Cordovero arguedthat before his earthlyvisitationsElijah incarnatedin his material body and appearedto his mortalcompanion"in his body and soul."63This notion,which highlightsthe natureof Elijahas a distinct"embodied"entity duringapparitions,makes him, in fact, incapableof taking possession of humans.Like maggidicrevelations,then,gilluy Eliahuappearsto be firmly linkedwith nonpossessiontrance. Let us explorenow the inductiontechniquesfor summoningmaggidim. While these techniqueswere less rich and elaboratethan those employed by mysticsinvolvedin ecstaticKabbalah,like the thirteenth-century Spanish kabbalistRabbi AvrahamAbulafia and his circle,64they were based on structuredmethodswhich had to be meticulouslyfollowed. These methods includedthe ceremonialrecitationof appropriatescripturalverses, passages fromthe Mishnah,or Divine Names (yihudim).Sometimesspecificincantations were employedto summonthe angel duringsleep ("dreamquery")or in wakefulness.65The seriouspreparations requiredfor conjuringthe maggid are evidentin the case of Luzzatto,who "wascompelledto preparehimself for threedays ... by takingritualbathsandotherthingsdesignedto appease the maggidicangel who was speakingto him."66 Beyond these techniques,seclusion,penance,and abstinencewere also used to establishan auspiciousbackgroundfor summoningmaggidim.The 63. 64. 65. 66.

Ibid., p. 270. Idel, Abraham Abulafia, pp. 15-42. Idel, "Inquiries,"pp. 201-218. Benayahu, "Maggid of Luzzatto," p. 307.

DYBBUKANDMAGGID

361

includedsleepdeprivation,fasting,andself-mortification. asceticpreparations From Alkabets'sepistle, it comes out that the dramaticrevelationsof the maggid of Karo during the vigil of Shavuot occurredin the context of two sleepless nights. Karo's maggid pursuedthe notion of asceticism to the extreme.He pushedKaroto ever-increasingself-inflictedsufferingand castigatedhimharshlyforthe tiniestdeviationfromhis Spartandemands.The ultimaterewardhe promisedKarofor maintainingthis penitentialdiscipline was martyrdomon the stake("Ishallmaketheeworthyto be publiclyburned in Palestine,to sanctifymy namein public"),followingthe exemplarymodel of the messianic martyrSolomon Molkho, who was burnedin Mantuain 1532.67Againstthisasceticlifestyle,Werblowsky's psychodynamic readingof themaggidas theproductof Karo'sdemandingsuperegoappearswell-taken.68 The ascetic preparationsfor summoningmaggidimmay be psychologically interpreted,then, as stemmingfrom the unconsciousneed to appease tormentinginternalizedobjects crystallizedin a harshsuperego.From the native mystical perspective,these activitieswere consideredto be suitable meansof purifyingthe soulbeforemeetingwithdivineforces.Theperspective espousedin this essay putsthe mainemphasison yet anotherlevel of analysis, the preparatory inspanningthe psychophysiologicalandthe psychocultural: ductionsmay have createdphysicalandpsychologicalconditionsconducive to enteringa culturallyfashionedstate of alteredconsciousness.It should be notedthateven the apparitionof Elijah,which accordingto Werblowsky was in factfacilitated "wasnot amenableto anymystico-magicalcoercion,"''69 by lengthyfasts. Karo'sasceticallyorientedmaggid,who urgedhim to fast seven times for three consecutive days each, in orderto see Elijah, only echoed an old traditiongoing backto the talmudicera.70 While the techniquesfor summoningmaggidimwere varied, most of them belong to the cluster of inductionmeans based on the reduction of stimulationand motor activity. The abstinenceand seclusion, together with the engrossmentin nightly prayersand incantations,were likely to increasesensorydeprivation.In addition,the lengthyfastsmayhaveproduced hypoglycemiaanddehydrationconduciveto analteredstateof consciousness. 67. Werblowsky,JosephKaro,p. 98. 68. Ibid.,p. 285. 69. Ibid.,p. 50. 70. Louis Ginzberg,TheLegendsof the Jews (Philadelphia:JewishPublicationSociety, 1913),vol. 4, p. 215.

362

YORAMBILU

All of theseinductionsaretypicalof nonpossessiontrance.Possessiontrance, as mentionedabove, is more likely to be inducedby stimulationincrease, eitherexternalor internal. Positive Possession Trance in Judaism

If maggidicrevelationsarenot instancesof positivepossessiontrance,as has been commonlyassumed,where in Jewishmysticalcircles can we find positivelyevaluatedmanifestationsof thistypeof dissociation?Afterreviewing many historicalcases of propheticrevelationin Judaism,I would like to suggestthatthe groupand individualrevelationsof entrancedSabbatean prophetsbore significantresemblancesto the behavioralmanifestationsof possessiontrance. The messianic fervor of 1666, the year of redemptionaccordingto SabbataiSevi, gave birthto a mass movementof prophetsthatencompassed men and women, childrenand adults.The ecstatictranceinto which these prophetsenteredstartedwith a comatosestate and continuedwith violent convulsions,excessive foaming,andloudutterancesof mysticalformulae.It is importantto note thatthese stateswere followedby amnesia:"Thereafter whattheyhaddoneor said."7'Thistype theywouldrisewithoutremembering of collectiveprophecyappearsakinto dybbukpossessionin termsof boththe populationinvolved(whichincludedwomen,children,andthe ignorant)and thebehaviorsexhibited(coma,convulsions,foaming,amnesia).As in thecase of dybbukim,here too epilepsy ("fallingsickness")was used as a common frameof reference.It is hardto determinethe extentof femaleparticipation in Sabbateanprophecy,but in any case the stronglyfelt presenceof women stood in sharpcontrastto the near-absenceof femaleswith maggidim.72 The individualpropheticperformancesof Sabbateanmystics were also quite similar to possession trance.In the propheciesof Nathanof Gaza, for example,hypermotorexcitationwas partof the inductionto the trance state. In one of the reportshe is describedas wobblingand dancingwildly 71. Scholem, Sabbatai Sevi, p. 420.

72. I have been able to locate only one case of a womanwho had maggidicrevelations. This woman, La Francesa,lived in Safed at the beginningof the seventeenthcentury,and amazedthe town's sages by her abilityto foretellthe future.H. Z. Hirschberg,"TheAuthor of Divrey Yosefand His AttitudeTowardthe Duty of Settlingin EretzIsrael,"in SeferShazar (Jerusalem:IsraelExplorationSociety,1971),pp. 132-137 (Heb.).

DYBBUKANDMAGGID

363

in the room while taking his clothes off. Following a particularlyfrenetic movement,he collapsedinto a comatosestate so deep thata physicianwas calledfor andannouncedhis death.Onlythen,to the surpriseof all attendant, was his voice heard from underneaththe sheet that coveredhim, uttering praisesof SabbataiSevi.73AnotherSabbateanprophet,RabbiMoses Suriel, entereda trancein a stimulus-loadedsetting. of the Sabbatean Andthey[adherents weresittingwithhimand movement] Sabbatai and of for Sevi, singingsongs praises theywereplayingtheharpand Andin the midstof all that,RabbiMoseswould othermusicalinstruments. startdancinglikea youngman,andin themiddleof thedancehe wouldfall heavenforbid,thefallingsickness.Aftersome downas if he hadcontracted, he wouldcommence onhisface talking.Andtheyputa handkerchief agitation ... andhe woulddisclosesecrets.... Andtwoscribesweresittingathis side, he made.74 quicklywritingdowneveryutterance Again,RabbiMosesSuriel'spropheticbehaviorcorrespondsto thebehavioral configurationof possession.Themobilizationof thetwo scribesto writedown his revelationsat the momenttheywereutteredmaybe takenas an indication thatSurielwas unableto recallthem. Even thoughthe associationof Sabbateanecstaticprophecywith possession trancestrikesme as quite sound,two reservationsare appropriate here. this association is on based behavioral and First, solely phenomenological criteria.We do not know whether Sabbateandoctrinehad any notion of In any case, note thatmy analysisof maggidimas prophecy-as-possession. nonpossessiontranceis based in parton the existenceof some discrepancy or incongruencebetweennativetheoryandbehavior. Second, some of the literatureon Sabbateanismwas writtenby antiSabbateanrabbis after the fall of the false Messiah. In these sources the explanationfor the salvo of propheciesin 1666 is often presentedin terms of possessionby evil spiritsor demons.Interestinglyone of theseopponents, RabbiJacobSasportas,suggestedthreepossibleways of accountingfor these prophecies-psychological ("theirlust and desirearousedtheirimagination 73. Scholem,SabbataiSevi, p. 423. 74. Leib Ben Ozer,TheStoryof SabbataiSevi (Jerusalem:ZalmanShazarCenter,1978), pp. 59-60 (Heb.).

364

YORAMBILU

until they beheld visions"), medical ("fallingsickness"),and demonological ("possiblythe spirit also rested upon them accidentally,speakingand announcingvariousthings,as does one who is possessedby a demon").7 Summaryand Conclusions Dybbuk and maggid were portrayedas representingtwo contrasting paths of culturallyshaped altered states of consciousnesssimilar to the universaldivision of possessiontranceand nonpossessiontrancesuggested by Bourguignon.Even though some mystical accountsof maggidimwere basedon thepossessionidiom,andeventhoughthephenomenonof automatic speechapparentlylends supportto this association,most of the experiential attributesof maggidismwere akin to nonpossessiontrance.If one looks for positive possession trancein Jewish mysticism,the ecstatic individual and collective propheciesprevalentin the Sabbateanmovementoffer an appropriate example.Let us summarizethe differencesbetweendybbukand maggid.The dybbukwas a negativeandinvoluntarypossessionphenomenon in which an evil spiritimposedhimself on the victim, usuallya womanor a child, and was eventuallyexpelled aftera public and dramaticexorcistic ritual.Duringthe possessionepisode,the alteredconsciousnesswas clearly manifestedin the realizationof the identity of the invadingspirit to the exclusionof thevictim'sself-identity.Theepisodewas apparently precipitated by a strongemotionalarousalandwas followedby totalor partialamnesia. Themaggidwas a positiveandwillfullysoughtencounterwithanangelor anotherspiritualaide experiencedmostlyby male mystics.The maggidwas summonedby variousritualinductionscharacterized by sensorydeprivation and self-mortification,and his presencewas experiencedas an interaction based on visual or auditorysense modalitiesor both. The experiencewas typicallyprivateand "internal,"and thereforehad to be remembered.Since the associationwith the maggidwas desirable,unlikethe compelledpresence of the dybbuk,we find summoningritualsin the instanceof the former,as opposedto exorcisticritualsfor the latter. The contrastsbetweenthe two Jewishvariantsof alteredstatesof consciousnesshighlightthe differentsocial positionsandculturalevaluationsof the typicaltrancersin the two pathsof alteredconsciousness-a mystically 75. Quoted in Scholem, Sabbatai Sevi, p. 423.

DYBBUKANDMAGGID

365

orientedrabbior sage on the one hand,an ignorantwomanor a young lad on the other.The fact thatthe principalculturaloptionopento womenin trance, unequivocallynegative, was conceived as an illness is a gloomy reminder of female inferiorityin Jewish traditionalsociety. Note that in Judaism into the ceremonial negative possession did not undergoa transformation context of a possession cult, wherein possession is not stigmatizedbut socially approved.76In Lewis's terms,77the dybbuk spirits were amoral, and the peripheralityof their carrierswas objectifiedby the possession idiom. Moreover,dybbukpossession left the victim as a passive object, temporarilybereft of self-awarenessand withoutself-controlvis-a-vis two externalauthorities:the possessingspiritwho deprivedthe possessedof her individualidentityandthe rabbi-exorcistwho compelledthe spiritto leave. In the maggidicexperiencethe trancermaintainedhis identity,reflexivity, andindividuality.Evenif we espousethe possessiontheoryof Cordoveroand acceptthatthe angel inhabitedthe mysticwhenhe spokethroughhis mouth, we mustconcedethathe did not eliminatehis soul as in the dybbuk. From a psychologicalviewpoint, it might be arguedthat the extreme passivityof the possessedin dybbukcaseswas nothingbuta convenientguise for rebelliousacting out, amply manifestedin the aggressive,sexual, and grotesquebehaviorof the spirits.But this subversiveaspectwas confronted and effectively eliminatedby the exorcisticritual.In a dramaticseries of movements,the spiritswere overpoweredby the exorcists,confessed their sins, andvividly reportedthe persecutionsthatwere theirlot in the afterlife. In doing all this, the rebelliousspiritswere transformedinto conservative agents of the social order,promotingconformityand religiousobservance. Paradoxicallyit was the positivelyevaluatedmaggidthathadthe potentialto become trulysubversive,as the revelationsinitiatedby him could facilitate mysticalinnovationsand stirmessianicexpectations.The recognitionof this subversivepotentialsometimesled rabbinicauthoritiesto stigmatizesuch revelationsand excommunicatethe mystics who were involvedwith them, era (e.g., Luzzatto). particularlyin the post-Sabbatean Finally, after discussing the points of similaritybetween maggid and nonpossessiontranceandbetweendybbukandpossessiontrance,I wouldlike to risk a speculationregardingthe ecologicalvariablethatdifferentiatedthe 76. YoramBilu, "TheMoroccanDemonin Israel:The Caseof Evil SpiritDisease,"Ethos 8 (1980):24-39. 77. Lewis,EcstaticReligion,p. 127.

366

YORAMBILU

two types of alteredstatesof consciousness-huntingandgatheringsocieties (associatedwith nonpossessiontrance)and agriculturalsocieties(associated with possession trance).Needless to say, this distinctiondoes not apply to traditionalJewish society. Yet it is worth asking whetherthe socialization pressurestowardcompliance,obedience,and conformitythatwere evident in agriculturalsocieties were not also the fate of the Jewishfemale victims of dybbukim?And in this vein, is it not possible to metaphoricallyponder the Jewishmysticsas hunters,relentlesslypropelledby the adventurousdrive to find their own path to the Divine and to stalk mystical secrets?In this independentpursuitof esotericknowledge,the maggidservedas a kind of a guardianspiritor a spiritualally, a chaperonand guide in the dangerous orchardof mystical enigmas, who helped to dispel doubt and insecurity amongthe kabbalistsand suffusedthemwith assurancein theircalling. HebrewUniversity Israel Jerusalem,

Review: [untitled] Author(s): Scott B. Noegel Source: AJS Review, Vol. 21, No. 2 (1996), pp. 367-369 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486700 . Accessed: 11/07/2011 16:31 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



BOOKREVIEWS David A. Glatt.ChronologicalDisplacementin Biblicaland RelatedLiteratures.Societyof BiblicalLiteratureDissertationSeries139.Atlanta:Scholars Press, 1994. xii, 220 pp. For centuriesbiblical scholarshave employedthe talmudicdictum 'en muqdamu-me'uharba-torah, literally "thereis nothing early or late in the Torah,"as a rationale for the "anomaliesin the Bible's sequential (i.e., whatmodernswould call the patternsof formulationand arrangement Bible's 'editorial'practices)"(p. 2), even thoughit fails to explainwhy such displacementexists. It is this questionwhich DavidGlattattemptsto answer in this insightfulcontribution. ThroughoutGlattcarefullydistinguishesbetweenchronologicalmisplacement, or accidentaldislocationof textualdata,and chronologicaldisplacement,by whichhe means"asituationin whichanauthororeditorintentionally transfersan episodefromits originalchronologicalcontext(of whichhe knew throughgeneralhistoricalawarenessor from anotherwrittensource)into a exists "wherever differentsetting"(p. 1). ForGlatt,empiricaldocumentation one text divergesfromthe chronologicalframeworkof an extantearliertext, was demonstrablyaware"(p. 8). or externaldata,of whichthe author/editor As for those non-empiricallydemonstrableexamplesof displacement, Glattcontendsthat"patternsemergingfromempiricallyrecognizedexamples of chronologicaldisplacementcan pointthe way to the elucidationof similar patternswhich appearto be presentin the examplesthat lack an empirical basis" (p. 9).

Withthis in mind, Glattbegins by discussingexamplesof chronological displacementin Mesopotamianmaterials,specificallySargonII's Nineveh annals(edition Babylonianinscription,theAssurbanipal prisms,Esarhaddon's the Nabonidus' and Sipparcylinder, Adad-guppiinscription, theAtrahasis A), text. FromhereGlattmoves into the biblicalmaterial,specifically2 Sam 5-6, 2 Kgs 2:1-9, 2 Kgs 22:49-50, and2 Kgs 22-23, andtheirparallelaccountsin 367

368

BOOK REVIEWS

Chronicles.Glattthen illustratesthe presenceof chronologicaldisplacement in otherpericopesby comparingthem with theirpostbiblicalcounterparts. Thus Gen 35-41 is comparedwith Jub 34-41, Josh 8:30-35 with T. Sotah 8 and Josephus'Antiquities5:68-70, Judg 17-21 with Seder 'Olam 12 and Josephus'Antiquities5:132-179, 1 Kgs 14:1-18 and 1 Kgs 20-22 withLXX 3 Reigns 12:24,20-22, Ezra1-6 with 1 Esdras2-7 andJosephus'Antiquities 11:1-113,andEsther2:21-23 with the LXX's EstherAdditionA. Afterwards,Glattexaminesthoseinstancesof chronologicaldisplacement for which there are no extantcomparativesources,namely Gen 35:27-29, Exodus 18, Judges17-21, 1 Kgs 11, Ezra2:1-4:5, 1 Chronicles11:4-9, and 2 Chronicles20:1-30, 25:25-27. Despite the lack of comparativematerial, Glattconcludesthat "featureswhich are characteristicof empirically-based displacementsare recognizablein cases of internally-derived displacements as well" (p. 185). Glatt's approachis refreshingand appropriatelycautious.When confrontedwith conflictingevidencehe refrainsfromimposingpersonalbiases. Forexample,regardingthe ambiguousevidenceof the Nabonidusstele from Harranhe concludes:"as long as the evidencein favorof the Harranstele isn't crystalclear,we must proceedalong the assumptionthat eitherof the varianttime framescouldbe correct"(p. 28). One of Glatt's most interestingdiscoveriesis that the Mesopotamian instances of chronologicaldisplacementtend to date events before they actually occurred(p. 53), and that chronologicaldisplacementhas as a motivationa desireto boost the ruler'smilitaryprowess,quellopposition,or boastof the king's culticpiety (p. 54). Anotherof Glatt's contributionsis that chronologicaldisplacementin Josephusoften resultsfrom his tendencyto employ the logic of a military commander(pp. 88 [withn. 40], 92). Also of some importanceis his insightthatthe ancientscribessometime employedambiguousterms,e.g., Akkadianpalh "yearof reign,"ina umes-u "on that day,""andHebrewbayydmimhahim "in those days,"to achieve chronologicaldisplacement. Glatt'swork is well organizedand thoroughlydocumented.Only two criticalremarksseem warranted.First,the readershouldknowthatthe study is not exhaustive.Missing, for example,are severalwell-knownexamples of the phenomenon,e.g., the mysterioussettingof the sun in Gen 15:12(cf. 15:5),the conquestof Rabbahin 2 Sam 12:26-31 (cf. 11:1;did it reallytake two years, i.e., two of Bathsheba'sfull-termpregnancies,and then some?),

369

BOOK REVIEWS

and Saul's lack of recognitionof David in 1 Sam 17:55-58 (cf. 1 Sam 16:18-23). Second,when highlightingliterary"associativelinks,"especiallyin the book of Genesis, e.g., the deathand burialof Abraham(Gen 25:7-11) and the deathandburialof Isaac(Gen35:27-29) (pp. 151, 186),Glattcouldhave garneredadditionalsupportby citing GaryA. Rendsburg,TheRedactionof Genesis(WinonaLake,Ind., 1986),pp. 75-76. Finally,andthis is not a criticism,the authormakesreferenceto Tremper (p. 44, n. 150)which Longman'sworkon fictionalAkkadianautobiographies illustratesfeaturessimilarto some of his texts. Thoughpublishedtoo late to be included,the readershouldknow that a few Sumerianexamplesalso Journalof exist; see the reviewer's"FictionalSumerianAutobiographies," theAssociationof GraduatesofNear EasternStudies4, no. 2 (1993):46-55. In all, Glatt'sworkis a welcome additionto the morecursorystudieson the subjectthat precededit. The chartswhich concludeevery chapterand outlinethe comparisonsmadeare extremelyhelpful.One now would like to see otherstake up Glatt'smethodologyand applyit to Sumerian,Egyptian, and Greek sources (e.g., the New Testament)which display evidence of chronologicaldisplacement. ScottB. Noegel RiceUniversity Houston,Tex.

RichardA. Henshaw.FemaleandMale: TheCulticPersonnel.TheBible and the Rest of the AncientNear East. PrincetonTheologicalMonographSeries 31. Allison Park,Pa.:PickwickPublications,1994. xiii, 385 pp. Womenwere marginalizedin the cult of ancientIsrael,as reflectedin the HebrewBible in general,and in the legislationof the PentateuchalPriestly sourcein particular.This practicewas a precedentfor the minorrole granted women in Jewish communalworshipuntil this day. Yet marginalizationin templeritualdoes not entailexclusionfromreligiouslife. Recentscholarship, sensitizedby feminist concerns,has done much to place women in their properpositionin ancientIsraelitereligiouspractice.Althoughwomenwere excludedfrom the priesthood,they participatedin sacrifice,made and paid

Review: [untitled] Author(s): Victor Avigdor Hurowitz Source: AJS Review, Vol. 21, No. 2 (1996), pp. 369-372 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486701 . Accessed: 11/07/2011 16:31 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



369

BOOK REVIEWS

and Saul's lack of recognitionof David in 1 Sam 17:55-58 (cf. 1 Sam 16:18-23). Second,when highlightingliterary"associativelinks,"especiallyin the book of Genesis, e.g., the deathand burialof Abraham(Gen 25:7-11) and the deathandburialof Isaac(Gen35:27-29) (pp. 151, 186),Glattcouldhave garneredadditionalsupportby citing GaryA. Rendsburg,TheRedactionof Genesis(WinonaLake,Ind., 1986),pp. 75-76. Finally,andthis is not a criticism,the authormakesreferenceto Tremper (p. 44, n. 150)which Longman'sworkon fictionalAkkadianautobiographies illustratesfeaturessimilarto some of his texts. Thoughpublishedtoo late to be included,the readershouldknow that a few Sumerianexamplesalso Journalof exist; see the reviewer's"FictionalSumerianAutobiographies," theAssociationof GraduatesofNear EasternStudies4, no. 2 (1993):46-55. In all, Glatt'sworkis a welcome additionto the morecursorystudieson the subjectthat precededit. The chartswhich concludeevery chapterand outlinethe comparisonsmadeare extremelyhelpful.One now would like to see otherstake up Glatt'smethodologyand applyit to Sumerian,Egyptian, and Greek sources (e.g., the New Testament)which display evidence of chronologicaldisplacement. ScottB. Noegel RiceUniversity Houston,Tex.

RichardA. Henshaw.FemaleandMale: TheCulticPersonnel.TheBible and the Rest of the AncientNear East. PrincetonTheologicalMonographSeries 31. Allison Park,Pa.:PickwickPublications,1994. xiii, 385 pp. Womenwere marginalizedin the cult of ancientIsrael,as reflectedin the HebrewBible in general,and in the legislationof the PentateuchalPriestly sourcein particular.This practicewas a precedentfor the minorrole granted women in Jewish communalworshipuntil this day. Yet marginalizationin templeritualdoes not entailexclusionfromreligiouslife. Recentscholarship, sensitizedby feminist concerns,has done much to place women in their properpositionin ancientIsraelitereligiouspractice.Althoughwomenwere excludedfrom the priesthood,they participatedin sacrifice,made and paid

370

BOOKREVIEWS

vows, playedauxiliaryroles,etc.' Theywerealsomajorplayersin community events,such as victorycelebrationsor publicandprivatemourningrites. The restrictionof women in the cultic spherecontrastsmarkedlyto the cultic systemsof contiguoussocieties,such as thatof ancientMesopotamia, in whichwomen assumedmajorroles. RichardA. Henshawnow offersus a massivevolume intendedto place women'sroles in Israelitereligiouslife in cults.It casts a wide properperspectiveagainsta backdropof contemporary net, identifyingandexaminingall religiousfunctionariesof bothgendersand various sexual inclinationsfrom ancientIsrael,ancientMesopotamia,and Ugarit.The purposeis to point out and,presumably,to explainthe varying in thesesocietiesandgeographical extentof women'sandmen'sparticipation areas. The majorsource for this study is a host of professionaltitles gleaned fromMesopotamianlexical lists. The titles in these ancientthesaurusesare examinedindividually,explainedwith relationshipto adjacenttermsin the lists, and illuminatedby evidenceferretedout fromhundredsof nonlexical texts. This huge amount of materialis presentedin four chaptersdealing, respectively,with the main cultic functionariesresponsiblefor conducting divine worshipand caringfor the temples,performersof cultic music and dance, practitionersof magic and mantic ritualsaimed at communicating with and influencingthe divine sphere, and roles relatedto sexuality or fertility.The last-mentionedchapteraddressessacredmarriagerites, cultic prostitution,and the use of harlotryas a metaphorfor Israel'sinfidelityto God.In each chapterthe Mesopotamianevidenceis comparedandcontrasted with parallelmaterialfoundin the Bible. The subject of the book is fascinating,significant,and of great contemporaryinterest.It may be said to its creditthat the volume reflectsno particularsocial agenda.It makes availablehuge amountsof raw material, much of which is novel and strangeto anyonewho is not an Assyriologist. Studyingcultural,social,andeconomicphenomenaby analysisof therelevant nativevocabularytakes its cue fromsuch classics of Assyriologyas Benno Landsberger'sstudy on the date-palmindustryor A. Leo Oppenheim's volumeson glass-makingandbeer-brewing.2 1. See especially the philologicallysound study of M. Gruber,"Womenin the Cult Accordingto the PriestlyCode,"in JudaicPerspectivesofAncientIsrael,ed. J. Neusner,B. A. Fortress,1987),pp. 35-48. Levine,andE. S. Frerichs(Philadelphia: 2. B. Landsberg,TheDate-Palmand Its By-products Accordingto the CuneiformSources

BOOKREVIEWS

371

UnfortunatelyHenshaw'sbook is seriouslyflawed. The orderin which the materialis presentedis vague. Chapterdivisionsareclear,butindividual sections are in a serious state of disarray,the titles studiedin the various chaptersappearinghaphazardly.Titles are not arrangedfully by topic, nor do they consistentlyfollow the order found in any particularlexical text. So, for example,the discussionof Akkadiansangu (highpriest)is followed immediatelyby a forayintothe Bible.Not only is the high priestinvestigated here, but all otherfunctionariesin the Israelitecult, majorand minor.Two sectionsdealingwithwitchcraftinterrupt treatments of thefunctionallysimilar and diviners. Numerous ecstatics,prophets, scholarlyopinionsaboutsacred and cultic in no obviousorder,without are reviewed prostitutes prostitution any attemptto combinethe suggestionsof authoritieswith similarpointsof view. Biblical materialhas been slighted.Thereis no systematicstudyof the Levites who performedcultic and paraculticroles, amongthem singersand musicians,nor is thereany thoroughdiscussionof the high priest'srole. Castingaroundtryingto catchevery fish in the sea, Henshawinevitably dredgesup some boots, bottles,and tires. For example,the Akkadianword palihtu,"fearer"(feminineparticiple)is presentedas if it werea professional title,whereasit is clearlyonly an adjective.Hebrew'Ildmot,"youngwomen" is includedas if it were a cultictitle andnot a designationof the youngladies coincidentallyengagedin culticsinging.Thereareoccasionalconfusionsand inconsistenciesin the use of Englishtermssuchas witchcraftanddivination. Goddessesworshippedin the cult arebarelydistinguishedfromfemalecultic functionaries. The most serious shortcoming,however,is a lack of synthesis.Indeed, the centralproblemof the book-that of the relativeroles of women in the cults of the variouscultures-is neveraddressedin a sustainedmanner.It is butno well-developedconclusions alludedto sporadicallyandperfunctorily, are presented.Althoughthe plethoraof women's roles in Mesopotamiais occasionallyrelatedto the existenceof numerousgoddessesin the pantheon, this correlationis never developed seriously.Since the role of goddesses seems to have diminishedin Mesopotamiancult over the years,thereshould (Graz, 1967); A. L. Oppenheim,Glass and Glassmakingin AncientMesopotamia(Corning, N.Y., 1970);L. F. HartmanandA. L. Oppenheim,"OnBeerandBrewingTechniquesin Ancient Mesopotamia,"Journal of the AmericanOrientalSocietySupplementSeries 10 (Baltimore, 1950).

372

BOOK REVIEWS

have been a decreasein women's roles. Was there?In general,thereis no historicaldimensionto the work. A gold mine of informationlies buriedbetweenthe covers of this book, butmuchpatienceis demandedto extractit andgive it speech. VictorAvigdorHurowitz Ben-Gurion University Israel Beersheva,

FrederickH. Greenspahn.WhenBrothersDwell Together:ThePreeminence of YoungerSiblingsin theHebrewBible.New York:OxfordUniversityPress, 1994. xi, 193 pp. This book surveysbroadlyand in depthvarioussourcesfromthe Bible, and from extrabiblicalmaterialof Israelite and foreign origin, with the intentionof investigatingthe positionof the firstbornandbirthrightas well as the youngersiblings in the frameworkof the Israelitefamily duringthe biblicalperiod.F. E. Greenspahn presentsvarioussourcesaccordingto which the hegemony in certain families was in the hand of the youngest child ratherthanin thatof the firstborn.The authorexaminesthe relevantbiblical material,some of which belongs to the judicial areaand otherto narrative sources.An importantpartof Greenspahn's or historiographical monograph is occupied by the numerousparallelsfrom differentsources includedin the book. These parallelshave judicial implications,on the one hand,and sociologicalones, on the other. Thisstudyis baseduponnarratives,laws,historicalmaterial,mythological materials,andthe like. Theauthordrawscomparisonswithvarioustextsfrom the ancientNearEast,talmudicliterature,classicalsourcesfromGreeceand Rome,medievallegend,andthe modemera.The outcomeof this methodis a rich monographfull of very importantand interestingdetailsdealingwith the mainissues of this research. The book opens with a valuablesurveyof the historyof the researchon family hegemony.The authormentions,interalia, J. Jacob'sinterpretation of the junior's rights in ancient Israelitesociety as against the common conceptionof the hegemony of the firstborn.Greenspahndoes not accept Jacob'sview regardingthis issue and seeks a differentsolution. The bibliographyat the end of the book is very richandno doubtcovers most of the items availableon the subject.However,the authordoes not

Review: [untitled] Author(s): Gershon Brin Source: AJS Review, Vol. 21, No. 2 (1996), pp. 372-375 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486702 . Accessed: 11/07/2011 16:31 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



372

BOOK REVIEWS

have been a decreasein women's roles. Was there?In general,thereis no historicaldimensionto the work. A gold mine of informationlies buriedbetweenthe covers of this book, butmuchpatienceis demandedto extractit andgive it speech. VictorAvigdorHurowitz Ben-Gurion University Israel Beersheva,

FrederickH. Greenspahn.WhenBrothersDwell Together:ThePreeminence of YoungerSiblingsin theHebrewBible.New York:OxfordUniversityPress, 1994. xi, 193 pp. This book surveysbroadlyand in depthvarioussourcesfromthe Bible, and from extrabiblicalmaterialof Israelite and foreign origin, with the intentionof investigatingthe positionof the firstbornandbirthrightas well as the youngersiblings in the frameworkof the Israelitefamily duringthe biblicalperiod.F. E. Greenspahn presentsvarioussourcesaccordingto which the hegemony in certain families was in the hand of the youngest child ratherthanin thatof the firstborn.The authorexaminesthe relevantbiblical material,some of which belongs to the judicial areaand otherto narrative sources.An importantpartof Greenspahn's or historiographical monograph is occupied by the numerousparallelsfrom differentsources includedin the book. These parallelshave judicial implications,on the one hand,and sociologicalones, on the other. Thisstudyis baseduponnarratives,laws,historicalmaterial,mythological materials,andthe like. Theauthordrawscomparisonswithvarioustextsfrom the ancientNearEast,talmudicliterature,classicalsourcesfromGreeceand Rome,medievallegend,andthe modemera.The outcomeof this methodis a rich monographfull of very importantand interestingdetailsdealingwith the mainissues of this research. The book opens with a valuablesurveyof the historyof the researchon family hegemony.The authormentions,interalia, J. Jacob'sinterpretation of the junior's rights in ancient Israelitesociety as against the common conceptionof the hegemony of the firstborn.Greenspahndoes not accept Jacob'sview regardingthis issue and seeks a differentsolution. The bibliographyat the end of the book is very richandno doubtcovers most of the items availableon the subject.However,the authordoes not

BOOKREVIEWS

373

actuallyuse all the items in the courseof his discussion.Hadhe done so, he would have given fullercreditto some importantandpertinentstudies(e.g., see p. 18, n. 30; p. 24, etc.). In the firstchapter,the authorsurveysselectedscriptureswhich describe the hegemony of the firstborn.He also providessome sociologicaljustificationsfor this situation.He examinesthe term"I= fromvariouspoints of view, e.g., for its usage in texts concerninginheritance,transferof family hegemony,etc. On the basis of this discussion,one can see the importanceof the statusof thosewho hold the title 11m.I muststatethatI cannotacceptthe author'sinterpretation regardingthe issue of thosewho hold the title 11•3.In my opinion,this title belongsto the firstbornalonethroughouthis entirelife, and none of his close relatives,not even his father,was allowedto appoint any otherpersonto hold it in his place. One of the most importanttexts regardingthis issue is 1 Chr5:1-2: "The sons of Reuben,the firstbornof Israel,for he was the firstborn;but because he pollutedhis father'scouch,his birthrightwas given to the sons of Joseph the son of Israel,so thathe is not enrolledin the genealogyaccordingto the birthright,thoughJudahbecamestrongamonghis brothersanda princewas fromhim, yet the birthrightbelongedto Joseph." Accordingto this source,Reubencontinuesto be consideredthe firstborn This is so even thoughthe privileges of the familyandto hold the title •i~. of the birthrighthad alreadypassed to Joseph.There is a furthertension betweenJoseph,who receivesthe birthright,andJudah,who "becamestrong amonghis brothersand a princewas fromhim." Accordingto this,one may statethatthetitleIa= cannotbe removedfrom the originalfirstborn,who is entitledto it as the real and historicfirstborn. On the otherhand,the privilegesof the birthrightcould have passedto one of the othersons of the family,even if he was not really the firstborn.The complicatedsituationin 1 Chr 5:1-2 arises from the fact that some of the rightshave been given to an additional,thirdparty,namely,Judah. In the case of Hosahof the sons of Merari(1 Chr26:10-11), it is said: "AndHosah... had sons: Shimrithe chief (wvin), for thoughhe was not the firstborn,his fathermadehim chief; Hilkiahthe second,Tebaliahthe third. ." The phrase"his fathermadehim chief (VKni)"clearlyrefershereto the appointmentof one who was not a firstbornto the office of chief; generally applyto the samefigure.Thus,the intention speaking"chief"'and"firstborn" of this sentenceis to designateShimrias chief (t•KI;i.e., appointed)andnot as firstborn(nan; natural).Hencethis verseindicatessomethingof the power

374

BOOKREVIEWS

that the fatherhad to appointone of his other sons as heir insteadof the firstborn. One may neverthelessinfer from this and from othercases that even a firstbornwho has been removed from his task as head of his brethrenis still calledthe firstborn(11n): thatis, the naturalfirstbornretainsthe title of firstborneven in those cases wherethe title has been emptiedof its contents, followingthe transferof the privilegesof the birthrightto another. The case of Hosahandhis son Shimrilikewiseindicatesthathegemony andthe titleof firstbornarenotnecessarilyidentical.Theversereads,"Shimri the chief, for thoughhe was not the firstborn,his fathermade him chief." indicatesthe need felt by the The comment"thoughhe was not the firstborn" authorof these lines to explainwhy Shimriwas made chief despitethe fact thatthis was not the usualpractice. Nevertheless,this commentis insufficientlyclear,as it does not clearly explain to whom it refers. On the one hand, it may have been intended as generalinformation,statingthat therewas no firstbornin this particular familyfor whateverreason:e.g., thatthe firstbornwas a daughter,or thatthe naturalfirstbornhaddied or beendeposed,or the like. Onthe otherhand,the commentmay referto Shimri,who is the last personmentionedpriorto the in the verse. appearanceof the word"firstborn" It seems reasonableto assumethatthe choice of Shimrifor the position of chief was connectedwith arrangementsof birthright.Even before he was appointedchief, Shimriwas second to the firstborn,being perhapsthe firstbornof anotherwife of Hosah,etc. Once he was appointedchief of the brothers,he was called chief (•t•i; "Shimrithe chief... his fathermade him chief') and not firstborn.For all the implicationsof this case, compare Greenspahn,pp. 60-61, 66, 79.' We turnnow to the issue of the preeminenceof the youngersiblings. Greenspahndemonstratesgreatindustryherein collectinga largequantityof of Israeliteandforeignorigin)representing sources(biblicalandextrabiblical, the phenomenonof the preeminenceof youngersiblings in their families. The sourcesthathe discussesreferto variousperiods,no doubtreflectinga cleartendencythatwas dominantin the frameworkof social structureof the biblicalperiod. 1. For variousissues pertainingto the firstbornin Israel,see my recentbooks,Studiesin Biblical Law: From the Hebrew Bible to the Dead Sea Scrolls, JSOT Monograph Series 176 (Sheffield, 1994), pp. 166-281, and Issues in the Bible and the Dead Sea Scrolls (Hebrew) (Tel

Aviv, 1994),pp. 13-75.

BOOKREVIEWS

375

In the opening chapter,and more especially in the concludingone, Greenspahnsees theological as well as ideological-sociologicalfactors in the hegemony of younger siblings. He interpretsthis phenomenonas an expressionof God's tendencyto arrangehistory and society. This means, accordingto Greenspahn,thatone can explainthese eventsneitheras mere coincidencenor as the resultof the abilitiesof the personalitiesinvolvedin them, nor as an outcomeof the historyof these families.Accordingto his everythingis perceivedas a resultof God'splan. interpretation, is I thinkthatin manycases the attemptto providesuchan interpretation ratherartificial.To be clear:I do not disagreewith the data broughtby the author,but with his, interpretationof the sources in several places. One cannotdeny thatIsraelitesociety-in its broadform,and on the level of its leadershipand the heads of families-did not consist of firstbornsalone. Therefore,as the people at large compriseda minorityof firstbornsand a majorityof ordinarychildren,there is no doubt that many othershad an opportunityto enhancetheir social position. Withinthis frameworkthere was no impedimentagainstyoungersiblingsreachingan importantposition. However, one cannot see a uniform principle acting in all those cases in which younger siblings became the leaders of their families or of the country. Even if God's hand is involved in everythingthathappens,there is no justificationfor findinga systemof choosingthesepersonsto becomeleaders on the basis of theirfamilystatus.Nor can I see any good reasonto combine the issues of primogenitureand ultimogeniture,which belong to the family framework,with the generalandnationalcontexts,as the authordoes in the last chapter. Despite these reservations,Greenspahn'sbook is a very basic and importantmonographregardingthe issues of the structureof family and society in Israelduringthe biblicalperiod.It is rich with many sourcesof variousorigins, and will doubtlessserve as an importantsource for future research. GershonBrin Tel Aviv University Ramat Aviv, Israel

Review: [untitled] Author(s): Mayer I. Gruber Source: AJS Review, Vol. 21, No. 2 (1996), pp. 376-379 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486703 . Accessed: 11/07/2011 16:32 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



376

BOOK REVIEWS

LeilaLeahBronner.FromEve to Esther:RabbinicReconstructions ofBiblical Women. GenderandtheBiblicalTradition.Louisville:Westminster JohnKnox Press, 1994. xxii, 214 pp. Thepurposeof thisbookis bestpresentedby the authorherselfatthe very on p. 186:"Thereconsideration endof her"Conclusions" andreinterpretation of texts is an excitingproject,and I hope thatthis studymightbe takenas partof a largertrendtowardlookingat the womenof the Bible andTalmud afresh, and that it encouragesfurtherstudies in the emergingtraditionof interpretation." depatriarchalizing LeilaLeahBronnerseeksto contributeto thegoal of assemblingnonpatriof some of the narrativesconcerningwomenin Hebrew archalinterpretations Scriptureby presentingandanalyzingsome of thematerialsconcerningthese womenfoundin rabbinicliterature.Inadditionto anautobiographical preface, introduction,conclusion,bibliography,and indices of names, subjects,and rabbinicreferences,the book containseightchaptersdealingwiththe following topics respectively:Eve, Serahdaughterof Asher,Hannah,the ups and downs of daughterhood(Dinahdaughterof Jacob,Tamardaughterof King David, the daughtersof Lot, the daughtersof Zelophehad,the daughterof Jephthah),harlots(TamarandRahab),andprophetesses.In herfirstchapter, "AggadicAttitudestowardWomen,"Bronnerpointsout: HuldahandEsther... achieveda stature Deborah, unparalleled byanywoman literature.... of rabbinic wasnotasinflexibly Thepreceding examples suggestthatbiblicalliterature as was the Talmud.... there Moreover, leadership regarding gender-conscious thepropriety is nomentioninbiblicalsourcesof anyoneinauthority discussing of womenactingin a leadership role,as the latertalmudicsageswoulddo andothers.... laterwhendiscussing centuries Huldah, Deborah, Thesocietalandreligiousstructure [oftherabbinic period]placedwomen of influenceandpowerandgavethemonlythe limited outsidethe corridors instruction theywouldneedto functionas homemakers.... thattheaggadic Giventhissocietalandhalakhiccontext,it is remarkable of biblicalwomenwhoventured treatment beyondthesecircumscribed spheres wasso forthcoming. (pp.14-16) Inthebodyof herbookBronnerassemblesanddiscussesvariouspassages fromrabbinicliterature,fromthe Aramaictranslationsof HebrewScripture,

BOOK REVIEWS

377

and even from the Zohar, some of which enhance the status, role, and alleged accomplishmentsof female charactersin Hebrew Scripture,and some of which denigratethe status, roles and alleged accomplishments of female charactersin Hebrew Scripture.Especially intriguingare the variousquotationsfromancientandmedievalJewishandSamaritanliterature assembledin chapter3, "Serahbat Asher: The Transformative Power of that of which the to Invention," alongside suggest tendency denigrate Aggadic biblical heroines there operateda tendencyto create heroinesalmost out of whole cloth. Since, however,as Bronner'sset of quotationsshows, the treatmentof SerahbatAsheras heroinewas sharedby earlyandlaterabbinical C.E.SamaritanMemarMarqah,perhapsthe literatureand the fourth-century specialtreatmentof Serahbat Asherderivesnot fromimaginationbut from Jewishscholars to ancientoraltraditions.Morefundamentalist subordination would see an abundanceof traditionand a minimumof imaginationat the root of the rabbinicretellingsof biblicalnarrative,while nonfundamentalist scholarstend to maximize imaginationand minimize tradition.It should go without saying that for the primarilyChristianaudienceto which the publisherof Bronner'sstudyaddressesitself,it wouldbe mostusefulto know which of the exegeses and/oreisegeses quotedby Bronnercould be shown to representauthenticoral traditionsgoing back to the Israeliteperiodand whichrepresentsimplythe opinionsof some Jewishleadersof late antiquity andthe MiddleAges, whichhave no compellinginterestformost studentsof the sacredbooks commonlycalledthe Old Testament. Had Bronnerchosen to examine in depth, either for any one heroine or for a group of heroines, who are the rabbis or schools of rabbis or documentsor periods which tend to denigrateheroines,and who are the persons,schools,or documentswhichtendto enhancethe imageof heroines, we mighthavethe beginningsof anhistoricalcriticismof rabbinicalliterature or nonpatriarchalizing fromthe standpointof patriarchalizing exegesis. Such an examinationof the various Targumim,the Talmudim,and the various midrashicworks accordingto their respectiveprovenancewould be most and usefulfor whatit mightbe abletell us aboutthe prehistoryof patriarchal feministhermeneutics.Sucha studymightalso providehistoricalperspective debateas to whetherthe study betterto understandthe ongoingcontemporary of the status of women in the world of Hebrew Scriptureis a legitimate branchof the academicstudyof the Bible. however,Bronner'sworkdoes not in any way distinguish Unfortunately, between individualrabbiswho may have been open to depatriarchalizing

378

BOOKREVIEWS

exegesis andthose who may have engagedin misogyniceisegesisof biblical narrativesconcerningwomen who achievedhigh status.Nor does she tell her readersvery much aboutthe relativedatingof the sourcesshe uses. It mightbe usefulto know,forexample,thatthe Aramaicrenderingof the Early and LaterProphets,TargumJonathan,is alleged in the BabylonianTalmud to have been composedearly in the tannaiticperiod,and thatsages quoted in BabylonianTalmud,Megillah 14b, who find difficultywith the fact that Huldahandnot Jeremiahwas consultedconcerningthe meaningof the book of the Torahfound in the Templein 622 B.C.E. belong to the early amoraic period. The worst thing aboutBronner'sbook is that it containsassertionsfor which thereis no textualbasis. Typicalis the following:"TheTargumlooks favorablyupon Huldah'spublicrole and explainsthe word bamishnehas a placeof studywhereshe instructedmenin thelaw"(p. 175).Inthe end-noteto this statementBronnerrefersthe readerto Tg. Ps-J.on 2 Kings22. In factTg. Ps.-J. is the commonscholarlydesignationof an Aramaicparaphrase of the from the seventh to Pentateuch eighth centuryC.E.,the printededitionsof which commonly attributeit to a disciple of Hillel named Jonathanben Uzziel, the traditionalauthor(accordingto BabylonianTalmud,Megillah 3a) of the Targumon 2 Kgs. 22, which is called not Ps.-J but Targum Jonathan.It would have been extremelyuseful for English readershad Bronnerstated2 Kgs 22:14 ratherthanleavingthe readerto go throughthe Hebrewtext looking for mishnehand the AramaicTargumlooking for the traditionattributedto it by Bronner.In fact,the Targumuses two words,bet is, it shouldbe noted,a 'ulpdnd' "houseof study."TheTargum'sinterpretation of mishneh,which reasonablealthoughprobablyan incorrectinterpretation canmean"placeof studying(Torah),"althoughin its originalbiblicalcontext in both 2 Kgs. 22:14 and Zeph 1:10 it means"thesecond(district),"and it probablydesignatesthe suburbsof the City of Davidwhichdevelopedon the WesternHill of Jerusalemtowardthe close of the FirstTempleperiod.'In fact, the traditionattributedto the Targumby Bronneris found in printed editions of the medieval biblical commentaryof Rashi (1040-1105 C.E.). It is absent,however, from the authoritativemedievalmanuscriptsof his commentary. At the end of chapter8 Bronnerstates,"Therewas no monolithicview 1. See, forexample,MordechaiCoganandHayimTadmor,IIKings,AnchorBible,vol. 11 (NewYork:Doubleday,1988),p. 283.

379

BOOK REVIEWS

amongthe sages regardingwomanleadersany morethantherewas on other topics."It is abundantlyclearthatforBronner,who grewup in a Hasidichome where "the [Hebrew]Bible was never taughtby itself; its every word was mediatedthroughrabbinicsources"(p. ix), a summaryof what some rabbis from the beginning of the Christianera to the High Middle Ages said about biblical heroines is a naturaloutgrowthof her biography.It is not clear what value this collection of data has to offer the largerworld of Bible scholars,Bible readers,andthejust plaincurious,beyondthe author's making accessible in one handy volume a collection of statements,some of them philogynic and some of them misogynic, found in Jewish and Samaritanwritings spanningroughlythe first fifteen hundredyears of the Christianera. MayerI.Gruber Ben-Gurion University Israel Beersheva, in the Bible: A FeministApproach.CamIlana Pardes.Countertraditions Harvard Mass.: UniversityPress, 1992. x, 194 pp. bridge, Feministapproachesto religiousstudieshave so frequentlymet hostility from within and without religious and academiccommunitiesthat many feminist religious scholars have turnedlargely away from the canonical texts like the HebrewBible, insteadcreatingand recreatingthe sourcesand resourcesof a religiouscultureperceivedto be morehospitableto feminism. Some feminist literarycritics, however,consideringthe Bible ratherthan religious practicesderivedfrom it, have found traces of hospitalityin the in text. In this tradition,Ilana Pardes'srewardingbook Countertraditions the Bible: A FeministApproachexplores"the tense dialoguebetweenthe discoursesof the Bible andcounterfemalevoices which dominantpatriarchal forth other truths"(p. 4). to attempt put Pardesinterpretsa rangeof texts fromthe HebrewBible, referringto the Noting,for example, originalHebrewas well as variousEnglishtranslations. that most women in the Bible are not shown as well-developedcharacters, Pardesdiscusses Ruth, a rare exceptionto this generalrule. Pardescalls her "doublyother-both a foreignerand a woman.As such, her honorable withinthe house of Israelcalls for a differentperceptionof this incorporation house and a greaterrecognitionof its female 'builders"'(p. 99), for though

Review: [untitled] Author(s): Anne K. Krook Source: AJS Review, Vol. 21, No. 2 (1996), pp. 379-381 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486704 . Accessed: 11/07/2011 16:32 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



379

BOOK REVIEWS

amongthe sages regardingwomanleadersany morethantherewas on other topics."It is abundantlyclearthatforBronner,who grewup in a Hasidichome where "the [Hebrew]Bible was never taughtby itself; its every word was mediatedthroughrabbinicsources"(p. ix), a summaryof what some rabbis from the beginning of the Christianera to the High Middle Ages said about biblical heroines is a naturaloutgrowthof her biography.It is not clear what value this collection of data has to offer the largerworld of Bible scholars,Bible readers,andthejust plaincurious,beyondthe author's making accessible in one handy volume a collection of statements,some of them philogynic and some of them misogynic, found in Jewish and Samaritanwritings spanningroughlythe first fifteen hundredyears of the Christianera. MayerI.Gruber Ben-Gurion University Israel Beersheva, in the Bible: A FeministApproach.CamIlana Pardes.Countertraditions Harvard Mass.: UniversityPress, 1992. x, 194 pp. bridge, Feministapproachesto religiousstudieshave so frequentlymet hostility from within and without religious and academiccommunitiesthat many feminist religious scholars have turnedlargely away from the canonical texts like the HebrewBible, insteadcreatingand recreatingthe sourcesand resourcesof a religiouscultureperceivedto be morehospitableto feminism. Some feminist literarycritics, however,consideringthe Bible ratherthan religious practicesderivedfrom it, have found traces of hospitalityin the in text. In this tradition,Ilana Pardes'srewardingbook Countertraditions the Bible: A FeministApproachexplores"the tense dialoguebetweenthe discoursesof the Bible andcounterfemalevoices which dominantpatriarchal forth other truths"(p. 4). to attempt put Pardesinterpretsa rangeof texts fromthe HebrewBible, referringto the Noting,for example, originalHebrewas well as variousEnglishtranslations. that most women in the Bible are not shown as well-developedcharacters, Pardesdiscusses Ruth, a rare exceptionto this generalrule. Pardescalls her "doublyother-both a foreignerand a woman.As such, her honorable withinthe house of Israelcalls for a differentperceptionof this incorporation house and a greaterrecognitionof its female 'builders"'(p. 99), for though

380

BOOK REVIEWS

the marriageto Boaz marksherinclusionwithinIsraelitesociety,Ruthnever loses the nameof a foreigner:she "remains'Ruththe Moabite'untilthe very end" (p. 115). Pardesdemonstratesjust how otherthis woman Ruth is by showingthatthe book's authoror authorsdescribeRuth'srelationto Naomi, her mother-in-law,with the word"cling,"sometimestranslatedas "cleave," the same Hebrewtermused to describethe relationbetweena man and a womanin Genesis2:24. Pardesarguesthatthe bookof Ruththuschallenges as Genesis, showing a relationshipbetweentwo women as interdependent thatbetweena man and a woman,andnot primarilyinvolvingrivalry,as do the relationshipsbetweenRachelandLeah,and SarahandHagar. The Song of Songspresentsan even sharperchallengethanRuthto tradiof biblicalwomen.Pardespointsout "theconspicuous tionalinterpretations absenceof God;the lack of nationalthemes;andthe daringeroticcharacter of the dialoguebetweenthe two lovers,"as well as "anotherdeviantfeature. bent"(p. 118).She speculateson how allegorical . . the Song'santipatriarchal have made the readingsmay Song'seroticismandantipatriarchalism palatable, of the male lover as God and the even attractive.Allegoricalinterpretations female lover as the Israelitenation may have made the Song's eroticism acceptablein a religious context (pp. 122-126). Similarly,Pardesargues, "theantipatriarchal model of love in the Song"may have "function[ed]as a countervoiceto the misogynistpropheticdegradationof the nation"(p. 127), forprophetsrepresentthe covenantas a relationbetweenIsraeltheunfaithful wife and God the superiorhusband,but the Song shows a relationbetween two morenearlyequalpartners. While her interpretations of such storiesare persuasiveand interesting, they do not provide an integratedapproachto the Hebrew Bible as a whole or indicatewhetherPardesconsiderssuch an approachpossible or desirable.The absence of an articulated,overarchingapproach,combined with the heterogeneityof her critical terms, often allows those terms to retaintraditionalpatriarchalimplications,seeminglycontradicting her stated that For she writes the narrator of Ruth interpretivegoals. example, privileges "notthe all-powerfulfather,but an adoredmother.Whatthe Book of Ruth thus completes in its rewritingof Genesis is the possible impact of the preoedipalphase on women's relations"(p. 103). Preoedipalimplies an oedipalphase to come, and Ruth does end with a traditionalfather-to-son genealogy pointing toward David, the predominantmale monarchin the HebrewBible. Yet the genealogyand the male-centeredevents that follow the book of Ruth need not dictatethe descriptivetermsPardesapplies to

381

BOOKREVIEWS

it. "Preoedipal" places the book of Ruthfirmlywithinan oedipalteleology, but Ruth'sown irreducibleforeignnessindicatesthat the book resists such inclusion.A term such as "heteroglot,"which Pardesbrieflydiscusses (p. 4), mightbetteracknowledgethe powerful,anomalouscharacterof this book Pardes'schoice of translationslikewiserefers thana termlike "preoedipal." thatdoes not alwayscoincidewith herown. Her to a systemof interpretation well-foundedreservationsaboutthe dangersof uncriticallyusing Christian concepts to describeelements of the HebrewBible might have precluded hergeneralrelianceon the King JamesVersion,long the dominantChristian translationin the English-speakingworldbutby no meansthe most accurate renderingof the HebrewBible. Pardes'sstimulating,intelligentanalyThesedifficultiesnotwithstanding, ses providerewardingfeministchallengesto moretraditionalways of reading theBibleandhoneourabilityto hearvoices andnarrativeswe maybe tempted to neglect. AnneK. Krook of Michigan University AnnArbor,Mich. MosheAberbach.Labor,Craftsand Commercein AncientIsrael. Jerusalem: MagnesPress, 1994. xii, 294 pp. This book opens with a clear statementof purpose:in the face of antisemiticchargesthat Jews are parasites,and unwillingto work, Moshe Aberbachassertsthe high moral value associatedin Jewish traditionwith manualworkas a meansof earningone'slivelihood.Hispurposeis to "correct widespreadmisconceptionsconcerningJewisheconomicactivitythroughout history;to demonstrateJewishparticipationin every facetof economiclife . .. aboveall, to emphasizethe moralsignificanceattachedto laborin biblical andrabbinicliteraturealike"(p. xi). This seemsto promisea studyof biblical and rabbinicattitudesto labor,based on a surveyof Jewishinvolvementin economicactivity.Whatwe get is somewhatdifferent:a vast compendium of anecdotalevidencerelatingto labor,crafts,andtrade,muchof it of great intrinsicinterest.But seriousdeficienciesof substanceand methodmake it unlikelythatAberbachhas achievedhis statedaim. To begin with issues of substance,Aberbachhas here assembledan

Review: [untitled] Author(s): John H. Corbett Source: AJS Review, Vol. 21, No. 2 (1996), pp. 381-384 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486705 . Accessed: 11/07/2011 16:32 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



381

BOOKREVIEWS

it. "Preoedipal" places the book of Ruthfirmlywithinan oedipalteleology, but Ruth'sown irreducibleforeignnessindicatesthat the book resists such inclusion.A term such as "heteroglot,"which Pardesbrieflydiscusses (p. 4), mightbetteracknowledgethe powerful,anomalouscharacterof this book Pardes'schoice of translationslikewiserefers thana termlike "preoedipal." thatdoes not alwayscoincidewith herown. Her to a systemof interpretation well-foundedreservationsaboutthe dangersof uncriticallyusing Christian concepts to describeelements of the HebrewBible might have precluded hergeneralrelianceon the King JamesVersion,long the dominantChristian translationin the English-speakingworldbutby no meansthe most accurate renderingof the HebrewBible. Pardes'sstimulating,intelligentanalyThesedifficultiesnotwithstanding, ses providerewardingfeministchallengesto moretraditionalways of reading theBibleandhoneourabilityto hearvoices andnarrativeswe maybe tempted to neglect. AnneK. Krook of Michigan University AnnArbor,Mich. MosheAberbach.Labor,Craftsand Commercein AncientIsrael. Jerusalem: MagnesPress, 1994. xii, 294 pp. This book opens with a clear statementof purpose:in the face of antisemiticchargesthat Jews are parasites,and unwillingto work, Moshe Aberbachassertsthe high moral value associatedin Jewish traditionwith manualworkas a meansof earningone'slivelihood.Hispurposeis to "correct widespreadmisconceptionsconcerningJewisheconomicactivitythroughout history;to demonstrateJewishparticipationin every facetof economiclife . .. aboveall, to emphasizethe moralsignificanceattachedto laborin biblical andrabbinicliteraturealike"(p. xi). This seemsto promisea studyof biblical and rabbinicattitudesto labor,based on a surveyof Jewishinvolvementin economicactivity.Whatwe get is somewhatdifferent:a vast compendium of anecdotalevidencerelatingto labor,crafts,andtrade,muchof it of great intrinsicinterest.But seriousdeficienciesof substanceand methodmake it unlikelythatAberbachhas achievedhis statedaim. To begin with issues of substance,Aberbachhas here assembledan

382

BOOKREVIEWS

uncriticalcollectionof storiesconcerningvariouscrafts,trades,andprofessions, organizedchronologicallyinto seven chaptersdealingwith biblical, Hellenistic,rabbinic,andtalmudicmaterialsin order;two chapters(4 and6) explicitlyaddressattitudestowardphysicallaborandvarioustrades,desirable and undesirable.The last chapterassemblesanecdotesconcerningthe relationshipbetweenmastersand apprentices.Thereis no explicit conclusion; similarlywe areplungedin mediasres withoutthe benefitof an introduction discussingmethodologicalissues or the historyof the subject. Perhapsno study of this sort could be meaningfulif it did not present us with a mass of detail about a wide variety of occupations.And the of evidencecertainlydemonstratesthatJews did participate superabundance in every facet of economiclife. Too often Aberbachappearsto digressinto the studyof the occupationsthemselves-a vast inquirywhichis necessarily superficialand largelyderivedfrom the traditionalmodernauthorities(M. Jastrow,S. Krauss,J. Preuss,for example)andfromsome specializedstudies (especiallyevidentis Aberbach'sdebtto M. Wischnitzer). Manyof the storieswhich Aberbachassemblesareamusingandinstructive, thoughtheirdeepermeaning,as often, seems hiddenfromAberbach's passingglance:thefulleron theroofwho committedsuicidebyjumpingdown soon afterthe deathof R. Judahthe Patriarch,for instance(p. 216)-what does knowledge of his trade add to our understandingof the story--or knowledgeof this storycontributeto an evaluationof the fullingtrade?"It close relationsbetweenthe Patriarchandan ordinaryfullerwho demonstrates him"(ibid.).This mightsuggestthatthe fullingtradewas visited frequently perfectlyrespectable-or thatthe relationshipwith the Patriarchtranscended the barrierof social status!The anecdotalstructureof this collectionandthe lackof any sophisticatedmethodologytoo oftenleadsthe authorto pass over issues of substancein favor of a patronizingor flippantremarkwhich tells us more aboutthe attitudesof the authorthanaboutthe values implicitin the "sources"(e.g., pp. 47, 99, 100, 128, 141, 188, 202 n. 1052, 237--to list only the egregious examples).The readerwill searchin vain for any protractedcriticaldiscussionof ancientattitudestowardmanuallabor,crafts, or professions.Also missing is any systematicstudyof texts which have as theirexplicitpurposethe expressionor evaluationof ancientattitudestoward work. To what extent can we expect texts to provideanswersto questions which are not on theiragenda(the storyof the saintlyshepherdretoldon p. 230 does not intendto cast light on the shepherd'strade-nor does it do so Wouldit not be wiser to focus our attentionon texts which unintentionally).

BOOK REVIEWS

383

have more to offer? Inspectionof the index of sourcescited by Aberbach revealsa characteristic propensityto cite one set of textsmorefrequentlythan from Kiddushinin the BabylonianTalmud,forinstance, others.Severalpages speakrathereloquentlyof the worthof variouscraftsor occupations;similar "clusters"of citationsare found from Baba Batraand Berakhot.It would seem moreefficientto focus on thesemajortextswhichdealdirectlywiththe valueof laborandto examineclosely theirstructureandcontents,ratherthan attemptingto infer the values and the agendaimplicitin a whole collection of anecdotes. Aberbach'sworkis also flawedby methodologicaldeficiencies.He shows no awarenessof the rhetoricalvalues,practices,andstructuresof his "source" documents.In particular,many of these anecdotesshow a markedtendency to hyperbole;amusingmisconceptionsarisefromreadingthemwith a naive literalism (e.g., pp. 67, 112, 187; by contrastthe role of hyperbole is recognizedon p. 122). Again each text has its own agenda;some few deal directlywith the issues in which Aberbachis interested,but most contribute only indirectlyto thisdiscussion.A moresubtlemethodologywouldfacilitate the classificationand use of most of these anecdotes,as I have suggested. The tendencyto assess all anecdotesas a priori equalin value regardlessof theircontextandpurposein thatcontextoften leads to an amusingimpasse: camel-driversare eitherrobbersor worthymen;sailorsare uniformlypious, unless we are to readone text as referringto sailorsratherthanbarbers(pp. 220, 232). Of course, paradoxis a rhetoricaldevice much favoredby the rabbis;but many apparentcontradictionsmay best be understoodas arising from the apologeticneeds of differentcontexts--or simply from the fluid natureof oral tradition.On one occasiona "fullerwas sent by the rabbison a confidentialmissionto R. Eleazarben Azariah";but "accordingto another version it was R. Akiba (who is not known ever to have been a fuller) who carriedout this task"(p. 215). How are we to assess these narrative variations?Familiarto every studentof rabbinicliterature,they representan insolubleproblemfor a scholarwho takesevery traditionliterallyand as of equalvalue. Aberbach'sstudy provokes a very fundamentalquestion: Can these sourcesbe madeto answerthequestionswhichhe addressesto themregarding changingattitudesto labor,craftwork,andthe professionsin ancientJewish tradition?The innocentor naive reader,howeverdelightedby the narrative richeson displayhere,may be temptedto despair.Eventhe greatestoptimist will concedethata moresophisticatedmethodologymustbe broughtto bear

384

BOOKREVIEWS

on these data,if they are to help us understandwhat value was attachedto laboramongJews in ancienttimes. JohnH. Corbett of Toronto University Ont. Scarborough, SaulM. Olyan.A ThousandThousandsServedHim:ExegesisandtheNaming ofAngels in AncientJudaism.Texteund Studienzum AntikenJudentum36. Ttibingen:J. C. B. Mohr(PaulSiebeck),1993. xiv, 148 pp. A vexing conundrumthat has periodicallypuzzled studentsof Jewish angelologyinvolves the originof the angels' propernames.Whilethe older strataof biblicalliteratureseem contentwith anonymity,SecondTempleand postbiblicalsourcesattesta veritableexplosionof interestin the identification of individualsubordinatesupernalentities. Scholars(predictably)have put forwarda varietyof proposalsin theirattemptsto explainthis phenomenon. Some stress the persistentinfluenceof prolongedcontactwith Babylonian and/orIranianideasregardingthe corporatestructureof heaven.Othersview the emergenceof angelsto be a logicalconsequenceof an allegedconceptual shift away froman anthropomorphic deity;divineactivityin the cosmosand be could thus simultaneouslypreserved.Still others supernatural integrity andpersonification the for a processinvolving gradualhypostatization argue of particulardivineattributesor qualities. The presentvolume by Saul Olyan is a significantcontributionto the discussion about the origin of and impetusbehind angelic nomenclature. Thereinhe hasmounteda carefulandsustainedargumentforthecrucialroleof biblicalexegesis in the generationandapplicationof propernamesfor certain individualangelsand for certainangelicbrigadesor groups.The cogencyof character Olyan's thesis is bolsteredby the demonstrably"text-centered" of both Second Temple-eraand postbiblical Jewish literature,whether "classical"or "sectarian"in provenance.As long as the biblical text is regardedas a well-nigh inexhaustiblesource of continuingrevelationby variousreligious communities,it will invariablyattractinterpretiveefforts bent upon extractingthe divine mysteriesthoughtto be encoded therein, including, as Olyan ingeniously demonstrates,new informationabout angels.

Review: [untitled] Author(s): John C. Reeves Source: AJS Review, Vol. 21, No. 2 (1996), pp. 384-386 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486706 . Accessed: 11/07/2011 16:32 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



384

BOOKREVIEWS

on these data,if they are to help us understandwhat value was attachedto laboramongJews in ancienttimes. JohnH. Corbett of Toronto University Ont. Scarborough, SaulM. Olyan.A ThousandThousandsServedHim:ExegesisandtheNaming ofAngels in AncientJudaism.Texteund Studienzum AntikenJudentum36. Ttibingen:J. C. B. Mohr(PaulSiebeck),1993. xiv, 148 pp. A vexing conundrumthat has periodicallypuzzled studentsof Jewish angelologyinvolves the originof the angels' propernames.Whilethe older strataof biblicalliteratureseem contentwith anonymity,SecondTempleand postbiblicalsourcesattesta veritableexplosionof interestin the identification of individualsubordinatesupernalentities. Scholars(predictably)have put forwarda varietyof proposalsin theirattemptsto explainthis phenomenon. Some stress the persistentinfluenceof prolongedcontactwith Babylonian and/orIranianideasregardingthe corporatestructureof heaven.Othersview the emergenceof angelsto be a logicalconsequenceof an allegedconceptual shift away froman anthropomorphic deity;divineactivityin the cosmosand be could thus simultaneouslypreserved.Still others supernatural integrity andpersonification the for a processinvolving gradualhypostatization argue of particulardivineattributesor qualities. The presentvolume by Saul Olyan is a significantcontributionto the discussion about the origin of and impetusbehind angelic nomenclature. Thereinhe hasmounteda carefulandsustainedargumentforthecrucialroleof biblicalexegesis in the generationandapplicationof propernamesfor certain individualangelsand for certainangelicbrigadesor groups.The cogencyof character Olyan's thesis is bolsteredby the demonstrably"text-centered" of both Second Temple-eraand postbiblical Jewish literature,whether "classical"or "sectarian"in provenance.As long as the biblical text is regardedas a well-nigh inexhaustiblesource of continuingrevelationby variousreligious communities,it will invariablyattractinterpretiveefforts bent upon extractingthe divine mysteriesthoughtto be encoded therein, including, as Olyan ingeniously demonstrates,new informationabout angels.

BOOK REVIEWS

385

The book begins with an informativeintroductionwhich surveys and assesses previous theories regarding"the articulationof the angelic host" (p. 11), and which also includesan initialpresentationof the author'smain argument.This is followed by four chaptersof "case-studies"that support his thesis, each chapterconvenientlyarrangedarounda particulartheme: "Patternsin Angelic Exegesis" (chap. 1), "The ExegeticalOriginsof the AngelicBrigades"(chap.2), "Exegesisandthe Namesof IndividualAngels" (chap. 3), and "AngelicNames Derived from Divine Attributesand Cultic Terms"(chap.4). A final chapter("Conclusion")summarizesthe resultsof the investigationand restatesthe author'sthesis of the primacyof biblical exegesis in creatinga frameworkthat supportedthe developmentof Jewish angelology.An appendix,bibliography,and indicesof passagesand authors completethe book. Olyanshows thatthe most fruitfulbiblicalpassagesfor the textualgenerationof angelicgroupsor individualnamesarethose featuringhierophanies, particularlyones exhibitingmilitaryterminology,a textualcrux, or a rare word. Althoughmost of his examplesare convincingto this reader(a tour of the exegeticallink between de force is Olyan'sexemplarydemonstration Psalm 78:49 and LXX Job 40:11 [pp. 98-100]!), thereare a few instances wherehe resortsto specialpleadingor goes beyondthe availableevidence. For example,since 4QShirShabdoes not mentionthe Hayyotas an angelic brigade,butdoes cite the Cherubim,it "maysuggestthatthewriter.. accepted [Ezekiel's]equationof Hayyot and Cherubin"(p. 33). Perhaps.Yet given the extremelyfragmentarynatureof the QumranShirShabremnants,this constitutesa dangerousargumentfrom silence. Olyan'sidentificationof the Ma'asim(pp.42-47; cf. Ezekiel 1:16)as "angels"in the ShirShabfragments, although derivative from Newsom, seems peculiarlyforced. Could they d la the not be viewed simplyas personifiedcultic articlesor appurtenances, in his 4? A own similar demonstrated dissatifaction chapter emerges tendency fromhis suggestedexegeticaloriginforthe grouptermedDegelimfromSong of Songs 5:10 ( pp. 55-58); here one suspectsthat the evidence is being unnecessarilyforcedinto a Procrusteanbed. Finally,the author'sdiscussion of the intriguingentity named Azazel (pp. 109-111) would have profited from a fresh considerationof the relatedlaterformslike Asael, Azael, and Uzziel. As is, it presentsno new insights,exegeticalor otherwise. The following misprintswere noticed:(1) p. 45, n. 58: Newsom's transcriptionis rqy'pl') not rqypl') andthe page referenceto the 11Qfragment shouldread364, not 264; (2) p. 62, n. 117:readde Jongefor de Jong;(3) p.

386

BOOKREVIEWS

it does not match 65, n. 128:the wrongclausefromDaniel7:9 is transcribed; the translationprovided. JohnC. Reeves University Winthrop RockHill,S.C. JamesH. Charlesworth,ed. The Dead Sea Scrolls:Hebrew,Aramaic,and Greek Texts with English Translations.Vol. 1: Rule of the Community and RelatedDocuments.PrincetonTheologicalSeminaryDead Sea Scrolls Project.Tibingen:J. C. B. Mohr(PaulSiebeck),andLouisville:Westminster JohnKnox Press, 1994. xxiii, 185 pp. The work underreview is the first volume in a series designedto be "the first comprehensiveedition of texts, translations,and introductionsto all the Dead Sea Scrolls that are not copies of the [biblical]books" (p. xi). Accordingly,we are dealing with a massive project,especially since every fragment,no matterhow small in size, is to be includedin the series. has assembleda fine andwide array ProjectdirectorJamesH. Charlesworth of scholars(the list of contributorsto the entireprojectincludesforty-five names)to assisthim in this undertaking. Ten volumes are planned,as follows: (1) Rule of the Communityand Related Documents(i.e., the present volume); (2) Damascus Document, WarScroll, and RelatedDocuments;(3) DamascusDocumentFragments, More Preceptsof the Torah,and RelatedDocuments;(4) Angelic Liturgy, Hymnsand RelatedDocuments;(6) Prayers,and Psalms; (5) Thanksgiving and Related on Documents;(7) TempleScroll and Pesharim, Job, Targum RelatedDocuments;(8) GenesisApocryphon,New Jerusalem,and Related Documents;(9) CopperScroll, GreekFragments,andMiscellanea;and(10) BiblicalApocryphaand Pseudepigrapha.The divisionof the texts into these volumesseems generallysound,butone mustquestionwhy the CairoGeniza text of the DamascusDocument(alongwith two fragments5Q12 and6Q15) will appearin volume2, while the nine DamascusDocumentfragmentsfrom Cave 4 will appearin volume 3 (this explicit informationis suppliedon p. 184 in a list of all the texts to be presentedin the series). Themainintentof theprojectis "topresentanimprovedcriticaltext-with andpossible--to all the non-biblical an apparatuscriticuswhereappropriate documentsfound in the eleven Qumrancaves" (p. xiii). The translations

Review: [untitled] Author(s): Gary A. Rendsburg Source: AJS Review, Vol. 21, No. 2 (1996), pp. 386-389 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486707 . Accessed: 11/07/2011 16:33 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



386

BOOKREVIEWS

it does not match 65, n. 128:the wrongclausefromDaniel7:9 is transcribed; the translationprovided. JohnC. Reeves University Winthrop RockHill,S.C. JamesH. Charlesworth,ed. The Dead Sea Scrolls:Hebrew,Aramaic,and Greek Texts with English Translations.Vol. 1: Rule of the Community and RelatedDocuments.PrincetonTheologicalSeminaryDead Sea Scrolls Project.Tibingen:J. C. B. Mohr(PaulSiebeck),andLouisville:Westminster JohnKnox Press, 1994. xxiii, 185 pp. The work underreview is the first volume in a series designedto be "the first comprehensiveedition of texts, translations,and introductionsto all the Dead Sea Scrolls that are not copies of the [biblical]books" (p. xi). Accordingly,we are dealing with a massive project,especially since every fragment,no matterhow small in size, is to be includedin the series. has assembleda fine andwide array ProjectdirectorJamesH. Charlesworth of scholars(the list of contributorsto the entireprojectincludesforty-five names)to assisthim in this undertaking. Ten volumes are planned,as follows: (1) Rule of the Communityand Related Documents(i.e., the present volume); (2) Damascus Document, WarScroll, and RelatedDocuments;(3) DamascusDocumentFragments, More Preceptsof the Torah,and RelatedDocuments;(4) Angelic Liturgy, Hymnsand RelatedDocuments;(6) Prayers,and Psalms; (5) Thanksgiving and Related on Documents;(7) TempleScroll and Pesharim, Job, Targum RelatedDocuments;(8) GenesisApocryphon,New Jerusalem,and Related Documents;(9) CopperScroll, GreekFragments,andMiscellanea;and(10) BiblicalApocryphaand Pseudepigrapha.The divisionof the texts into these volumesseems generallysound,butone mustquestionwhy the CairoGeniza text of the DamascusDocument(alongwith two fragments5Q12 and6Q15) will appearin volume2, while the nine DamascusDocumentfragmentsfrom Cave 4 will appearin volume 3 (this explicit informationis suppliedon p. 184 in a list of all the texts to be presentedin the series). Themainintentof theprojectis "topresentanimprovedcriticaltext-with andpossible--to all the non-biblical an apparatuscriticuswhereappropriate documentsfound in the eleven Qumrancaves" (p. xiii). The translations

REVIEWS BOOK

387

are secondary,then. They are "dependenton the text"and serve as "an aid to comprehendingit" (ibid.). But since so many individualsare working on the texts and translations,variousgroundrules had to be laid to ensure presentsa "Consistency consistencyin thisregard.Accordingly,Charlesworth Chart"to indicatehow varioustechnicaltermsare renderedthroughoutthe series.Forexample,rTn'i= "theCommunity"; i~fain= "Examiner"; ptwrrini• = "RighteousTeacher";'wrn = "Master";andso on. The texts treatedin this openingvolume of the series, and theireditors andtranslators,areas follows: 1QS(E. QimronandCharlesworth); 1QSaand L. T. and Stuckenbruck); 4Q159 (= 4QOrda),4Q513 (= 1QSb(Charlesworth 4QOrdb),and5Q13 (L. H. Schiffman);and4Q514 (= 4QOrdc)(J. Milgrom). Each text receives an introductionof severalpages (except for the very smalltexts, whose introductionsmay be only a page or so in length)treating such issues as the contentsof the document,the extanttexts, the language, the date, the theology of the document,relationto other writings, and a selected bibliography.Then on facing pages appearthe text itself and the Englishtranslation;below the Hebrewtext (orthe Aramaicor Greekin future volumes)is the criticalapparatus,and below the translationare notes to the translationjustifyingthe renderingor offeringalternativerenderings. The criticalapparatusdiffers dependingon the text. In a case such as 1QS, with ten fragmentsfrom Cave 4 as a guide, the apparatusoffers all the variantsfromthese fragments.In a case such as 1QSa,our only witness to this document,the apparatuspresentsothersuggestions;for example,at 1QSa1:5the maintext readsiat' 1(translatedas "theyerr"),anda note states "Licht:tw5"(thoughno additionalinformationis presented,noris a workby J. Lichtlisted in the SelectedBibliographyto this scroll). The notes to the translationsare both numerous(e.g., there are 307 of themto 1QS) and unusuallyrich (e.g., thereare referencesto otherQumran texts, biblicaltexts, bibliographiccitations,and so on). Most of the popular one-volume compendiumsof the Dead Sea Scrolls in translationdo not provide such information,so the readercannot always determinehow a translatorarrivedat a particularrendering.Not so in this volume, where the notes guide the user throughthe Englishtranslation.So while the final productis not a commentary,it is morethana meretranslation.And though the main purposeof this work is to presenta criticaledition of the Dead Sea Scrolls,many users of the series will referto the translationsprovided, especiallysince so muchcarehas gone into them. It is in thatspiritthatI offerhere extendeddiscussionsof the translations

388

BOOKREVIEWS

of two Qumranpassages. The first is 1QS, 7:15 which has elicited much discussionover the years.Abouta dozen differentinterpretations have been translateit as "torecline" given to the wordmnv?.QimronandCharlesworth and the whole passage as "Whoeverstretchesout his left hand in orderto reclineon it shallbe punished(for) ten days"(p. 33). Oddly,thereis no note on the rendering"to recline,"thoughon "lefthand"the authorsstate,"'Left hand' is apparentlychosen to distinguishfromthe euphemisticuse of yd in line 13" (p. 33, n. 188). Indeedtwo lines earlierT'is used for "penis,"and Qimronand Charlesworthjustify this meaningwith a very long note. But given the diverse attemptsby scholarsthroughoutthe years to understand mrn, it is strikingthatno commentis addedto theirrendering"to recline." My own approachis to translatethis crucialword as "to defecate,"based on biblicalusage and an Arabiccognate,andthusto explainthe "lefthand" which in variousrabbinictexts (and indeedin many culturesworldwide)is the preferredhandfor defecation.'But whethermy approachis acceptedor not, Qimronand Charlesworthshouldhave includeda note at this point. of the Qumransect is 1QS 9:12-21, More crucialfor our understanding delineatingthe dutiesof the Master.Thewordnzi appearsthreetimesin this elect to renderit as "theEndtime,"so that section.QimronandCharlesworth the pericoperefersto an eschatologicalera. But othershave translatednum simply as "the time," and this yields an altogetherdifferentinterpretation. Contrastthe followingtwo renderingsof 1QS9:17-18, t?~tni n ~x nr ,nnmi ) "Onemust arguewith true rnwmnrn 7p= irni~~: t•~r ',nw , 1 P•T: ,•r the chosen of the each Way, knowledgeand righteousjudgment(only with) accordingto his spiritandaccordingto thenormof theEndtime"(Qimronand Charlesworth, p. 41), with the last two wordsattachedto the next sentence; and "He shall guide them all in knowledgeaccordingto the spiritof each andaccordingto the rule of the age,"2with the firstseven wordsattachedto the previoussentence.Herethereis a majordifferencenot only as to where to divide the sentences,but also as to the intentand meaningof the crucial wordnun.As statedabove, the formerrenderingpointsto an eschatological intention.But the latter suggests somethingvery similar to the Pharisaic positionthatTorahwas to be interpreted"accordingto the rule of the age." And while thereis no doubt,especiallyafterthe publicationof 4QMMT,that 1. See G. A. Rendsburg,"mrntin 1QS 7.15," Journalfor the Studyof Pseudepigrapha (1989): 83-94. 2. G. Vermes, The Dead Sea Scrolls in English, 4th ed. (London, 1995), p. 83.

REVIEWS BOOK

389

the law at Qumranfollowed Sadduceanpractice,this may have been in a practicalsense only. But in a theoreticalsense, the Qumransect, whichI and mostothersconsiderto havebeenEssene,agreedwith the Pharisaicapproach (a) thatthereexistedlaw beyondthewrittenTorahof Moses(forthe Pharisees this wouldbe the Mishnah;for the Qumrangroup,witnesstexts suchas 1QS, CD, and 11QT),and (b) thatthe law could be interpreted"accordingto the rule of the age."Again, I understandthatCharlesworth's mainvision in this series is a criticaledition of the texts, and not a translationto replace all othertranslations.But because so much work has gone into producingthe translations,I have takenthe time to highlightthese two specificpassages, the formerof little importance,andthe latterof greatsignificance. Therecanbe no doubtthatforyearsto comethis serieswill be the starting has put point for many scholarsresearchingthe Qumrantexts. Charlesworth us all in his debtfor this undertaking,andwe wish him andhis colleaguesall success in bringingthe projectto completion. GaryA. Rendsburg CornellUniversity Ithaca,N.Y. BilhahNitzan.QumranPrayerand ReligiousPoetry.Studieson the Textsof the Desertof Judah,vol. 12. Leiden:E. J. Brill, 1994. xxi, 415 pp. This revised and translated1989 dissertationfrom Tel Aviv University (directedby J. Licht) is a comprehensiveform-criticalstudy of the prayers found at Qumran.Bilhah Nitzan's book is dividedinto threeparts:In part I, the developmentfrom occasionalprayersin the Bible to fixed prayersin rabbinicliteratureis described.In partII, Nitzan studiesthe uniqueprayers of the Qumransect. In partIII the prayersfoundat Qumranare contrasted with the Hodayothymns. thatthe Qumranprayersexhibita transitional InpartI Nitzandemonstrates the occasional between spontaneousprayersfoundin the Bible andthe stage worship throughfixed prayersestablishedby the rabbis.Nitzan describes prayersfoundin the Bible, Apocrypha,andrabbinicsourcesin chapter1. In chapter2 she shows that the people at Qumranused regularpublicprayers at fixed times. In chapter3 she compares4QDivreiha-Me'orot(which she calls Tehinnot)with the fixed rabbinicprayers(ShemonehEsreh)and finds strikingparallelsbetweenthem.

Review: [untitled] Author(s): Hanan Eshel Source: AJS Review, Vol. 21, No. 2 (1996), pp. 389-392 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486708 . Accessed: 11/07/2011 16:33 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



REVIEWS BOOK

389

the law at Qumranfollowed Sadduceanpractice,this may have been in a practicalsense only. But in a theoreticalsense, the Qumransect, whichI and mostothersconsiderto havebeenEssene,agreedwith the Pharisaicapproach (a) thatthereexistedlaw beyondthewrittenTorahof Moses(forthe Pharisees this wouldbe the Mishnah;for the Qumrangroup,witnesstexts suchas 1QS, CD, and 11QT),and (b) thatthe law could be interpreted"accordingto the rule of the age."Again, I understandthatCharlesworth's mainvision in this series is a criticaledition of the texts, and not a translationto replace all othertranslations.But because so much work has gone into producingthe translations,I have takenthe time to highlightthese two specificpassages, the formerof little importance,andthe latterof greatsignificance. Therecanbe no doubtthatforyearsto comethis serieswill be the starting has put point for many scholarsresearchingthe Qumrantexts. Charlesworth us all in his debtfor this undertaking,andwe wish him andhis colleaguesall success in bringingthe projectto completion. GaryA. Rendsburg CornellUniversity Ithaca,N.Y. BilhahNitzan.QumranPrayerand ReligiousPoetry.Studieson the Textsof the Desertof Judah,vol. 12. Leiden:E. J. Brill, 1994. xxi, 415 pp. This revised and translated1989 dissertationfrom Tel Aviv University (directedby J. Licht) is a comprehensiveform-criticalstudy of the prayers found at Qumran.Bilhah Nitzan's book is dividedinto threeparts:In part I, the developmentfrom occasionalprayersin the Bible to fixed prayersin rabbinicliteratureis described.In partII, Nitzan studiesthe uniqueprayers of the Qumransect. In partIII the prayersfoundat Qumranare contrasted with the Hodayothymns. thatthe Qumranprayersexhibita transitional InpartI Nitzandemonstrates the occasional between spontaneousprayersfoundin the Bible andthe stage worship throughfixed prayersestablishedby the rabbis.Nitzan describes prayersfoundin the Bible, Apocrypha,andrabbinicsourcesin chapter1. In chapter2 she shows that the people at Qumranused regularpublicprayers at fixed times. In chapter3 she compares4QDivreiha-Me'orot(which she calls Tehinnot)with the fixed rabbinicprayers(ShemonehEsreh)and finds strikingparallelsbetweenthem.

390

BOOKREVIEWS

Nitzan deals with blessings and cursesat the beginningof partII. She believes that the curses found in the War Scroll were used as a magical weaponagainstthe Sons of Darkness.Thenext chapterdiscussesthe priestly blessingandits appearancein differentQumranprayers.Nitzananalyzesthe literaryformsof the Qumranprayers,dividingthemby liturgicalfunctionas follows: songs of praise(chap. 6), eschatologicalpoetry(chap. 7), magical poetry (chap. 8), and mystical poetry (chap. 9). In partIII (chap. 10), she comparesthe Hodayot to the other Qumranprayersand emphasizesthe individualcharacterof the Hodayot. Nitzanconcludesthatthe parallelsshe findsbetweenthe Qumranprayers and the rabbinicprayersindicatethe existence of fixed prayersin Second TempleJudaism"alongside"sacrificesat the Temple.Nitzanbelievesthatall the prayersfoundat Qumranareof sectarianauthorship.Bothof thesepoints may be contested.Recently E. Fleischerproposedthat duringthe Second TempleperiodJewishprayerswere not fixed.' Fleischernoted that the use of fixed prayersby groupsthat left Jerusalemcannotprovethe existenceof suchprayersamongpeople who took partin the worshipat the Temple. Nitzan'ssecondclaim,thatall theprayersfoundin Qumranareof sectarian Nitzanbelieves,forexample,that authorship,is anunfoundedpresupposition. the "Songsof the SabbathSacrifice"were composedin Qumran.However, the discovery of this compositionin both librariesof the Second Temple periodknow to us, namely, Qumranand Masada,points to the likelihood thatthis was a popularprayerused by differentgroupsduringthis period.2 C. Newsom proposesnon-Qumranicauthorshipfor the "Songs of Sabbath Sacrifice"as well as fortheDailyPrayers(Divreiha-Me'orot)andtheFestival Nitzandealswith Qumranprayersthatwerepublishedpriorto 1990 Prayers.3 and thereforedoes not discuss 4Q448 "the Prayerfor the welfare of king Jonathan,"which seems to prove thatprayerscomposedoutsideof Qumran

1. E. Fleischer,"On the Beginnings of ObligatoryJewish Prayer,"Tarbiz59 (1990): 397-441. 2. H. Eshel,"ThePrayerof JosephfromQumran,a PapyrusfromMasada,andtheSamaritan Templeon APFAPIZIN,"Zion56 (1991): 129, n. 9. 3. C. Newsom, "'SectuallyExplicit'LiteraturefromQumran,"in TheHebrewBible and Its Interpreters,ed. W. H. Propp,B. Halpern,andD. N. Freedman(WinonaLake,Ind., 1990), pp. 167-197. On Divrei ha-Me'orot,see also E. Chazon,"Is Divrei ha'me'orota Sectarian Prayer?"in TheDead Sea Scrolls:Forty Yearsof Research,ed. D. DimantandU. Rappaport (Leiden,1992),pp. 3-17.

BOOKREVIEWS

391

werebroughtto the Qumranlibrary.4 Anotherprayerwhichdoes not seem to have been composedat Qumranis IlQPsApa.5 I would observethatthereseems to be a gap betweenthe Furthermore, researchdoneby severalscholarswhose maininterestis the Qumranprayers and that of others who focus on the biblical scrolls. Some scholarshave identifiedthree scrolls of Deuteronomyfrom cave 4-4QDeutn, 4QDeutj, and 4QDeutkl-as collections of prayers.Two of these scrolls includethe Decalogueand Shema.6Otherscholarsarguethatsome of the PsalmsScrolls found in caves 11 and 4 were copied in order to be used for liturgical purposes.'If we acceptthese conclusions,we shouldask ourselveswhy we find such a difference,in the same community,betweencomposedprayers (suchas Divreiha-Me'orotandthe "Songsof SabbathSacrifice")andprayers consistingof biblicalquotations.We shouldconsiderthe possibilitythatthe differentkindsof prayersoriginatedin differentgroups.8 Despite these specificpoints,Nitzan'sbook representsa significantcontributionto the interpretationof the Qumranprayers.She is the first to 4. E. Eshel,H. Eshel,andA. Yardeni,"A QumranCompositionContainingPartof Ps. 154 anda Prayerfor the Welfareof King JonathanandHis Kingdom,"IsraelExplorationJournal 42 (1992): 199-229. 5. As noted by E. Puech, "11QPsApa:Un ritueld'exorcismes:Essai de reconstruction," Revue de Qumran14 (1990): 377-408. In her discussionof this prayer,Nitzan accepts all of the reconstructionsmade by Puech. In general,Nitzan acceptsmost of the readingsand of theeditorsof theprayersfoundin Qumran,andthusdoesnotoffercorrections reconstructions of her own. or reconstructions 6. For the assumptionthat these scrolls were used for liturgicalprayers,see E. Eshel, "4QDeuta:A TextThatHas UndergoneHarmonisticEditing,"HebrewUnionCollegeAnnual 62 (1992): 151-152; M. Weinfeld,"PrayerandLiturgicalPracticein the QumranSect,"in The Dead Sea Scrolls:Forty Yearsof Research,ed. D. Dimantand U. Rappaport(Leiden,1992), of the Textof 4QDtjin Lightof the 'All Souls pp. 229-240; andJ. A. Duncan,"Considerations Deuteronomy'and Cave 4 PhylacteryTexts,"in TheMadridQumranCongress:Proceedings of the InternationalCongresson the Dead Sea Scrolls,Madrid,18-21 March 1991,, ed. J. TrebolleBarreraandL. VegasMontaner,vol. 1 (Madrid,1992),pp. 199-121. "ThePsalmsScrolls(1lQPsa):A Problemof CanonandText," 7. M. H. Goshen-Gottstein, Textus5 (1966): 22-33; P. W Skehan,"A LiturgicalComplexin llQPsa,"CatholicBible Quarterly35 (1973): 195-205; andM. Haran,"I1QPsaandthe CanonicalBook of Psalms,"in Minhale-Nahum:Biblical and OtherStudiesPresentedto NahumM Sarna in Honorof His 70thBirthday,ed. M. BrettlerandM. Fishbane(Sheffield,1993),pp. 193-201. 8. It is very hardto acceptthe view thatthe same groupof peoplewho recitedthe Grace over the Meal on a regularday by quotingversesfromDeuteronomywouldhave,in a case of mourning,a fixed prayeras Graceafterthe Mealwhichis not basedon biblicalverses.See M. Journalof BiblicalLiterature111(1992):417-439. Weinfeld,"GraceafterMeals in Qumran,"

392

BOOKREVIEWS

classify these prayersaccordingto theirliterarytypes. This classificationis of Jewishprayersin the SecondTemple very importantfor ourunderstanding period. HananEshel Bar-Ilan University Israel Ramat-Gan, Daniel Sperber.Magic and Folklorein RabbinicLiterature.BarHan Studies in Near EasternLanguagesand Culture.Ramat-Gan:Bar Ilan University Press, 1994. 256 pp. Thiscollectionof essays is a significantcontribution to the understanding of some terms and motifs in rabbinicliterature.The authorexplainsthese termsby utilizing comparablephenomenain other cultures.These cultural borrowingsand transformationsof concepts derive from Greek, Roman, Egyptian,and Persianloci, as is to be expected,and additionallyfrom the moredistantareasof the FarEast,suchas china.DanielSperber'sperspective in investigatingvirtuallyincomprehensible expressionsin rabbinicsourcesis In and folkloric. these multipleapproachesthe author philogical,historical, is able to drawupon his extensiveknowledgeof textualand archaeological sources, which is evident from his other works in the field of applies philology.'The firstpartof Magic and Folkloreaddressesissues of folklore, magic, historicalallusion, and the datingof midrashicpassages,while the second part of the book has a lengthy analysis of Yerushalmi,Berakhot, chapter1. The book contains indices, includinga very valuableindex of terms. In many cases the authorprovidesthe readerof rabbinictexts with new and meaningfuldefinitionsof truly misunderstoodterms.For example,the meaningof nwtv in connectionwith storiesaboutthe originof the festivalof Hanukkah,as foundin MegillatTa'anitandPesiqtaRabbati,in analyzedand redefined.The Hebrewtv,'T~r (plural)had been translatedas "rodsof iron which they [the Maccabees]groovedout and then kindledwicks in the oil which they pouredinto the grooves."2Sperberpostulatesthat these "rods" 1. See, forexample,hisA Dictionaryof GreekandLatinLegalTermsin RabbinicLiterature Bar-IlanUniversityPress, 1984). (Ramat-Gan: 2. W. G. Braude,Pesikta Rabbati:Discoursesfor Feasts, Fasts, and Special Sabbaths (New Haven:YaleUniversityPress, 1968)p. 50.

Review: [untitled] Author(s): Brigitte (Rivak) Kern Ulmer Source: AJS Review, Vol. 21, No. 2 (1996), pp. 392-394 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486709 . Accessed: 11/07/2011 16:33 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



392

BOOKREVIEWS

classify these prayersaccordingto theirliterarytypes. This classificationis of Jewishprayersin the SecondTemple very importantfor ourunderstanding period. HananEshel Bar-Ilan University Israel Ramat-Gan, Daniel Sperber.Magic and Folklorein RabbinicLiterature.BarHan Studies in Near EasternLanguagesand Culture.Ramat-Gan:Bar Ilan University Press, 1994. 256 pp. Thiscollectionof essays is a significantcontribution to the understanding of some terms and motifs in rabbinicliterature.The authorexplainsthese termsby utilizing comparablephenomenain other cultures.These cultural borrowingsand transformationsof concepts derive from Greek, Roman, Egyptian,and Persianloci, as is to be expected,and additionallyfrom the moredistantareasof the FarEast,suchas china.DanielSperber'sperspective in investigatingvirtuallyincomprehensible expressionsin rabbinicsourcesis In and folkloric. these multipleapproachesthe author philogical,historical, is able to drawupon his extensiveknowledgeof textualand archaeological sources, which is evident from his other works in the field of applies philology.'The firstpartof Magic and Folkloreaddressesissues of folklore, magic, historicalallusion, and the datingof midrashicpassages,while the second part of the book has a lengthy analysis of Yerushalmi,Berakhot, chapter1. The book contains indices, includinga very valuableindex of terms. In many cases the authorprovidesthe readerof rabbinictexts with new and meaningfuldefinitionsof truly misunderstoodterms.For example,the meaningof nwtv in connectionwith storiesaboutthe originof the festivalof Hanukkah,as foundin MegillatTa'anitandPesiqtaRabbati,in analyzedand redefined.The Hebrewtv,'T~r (plural)had been translatedas "rodsof iron which they [the Maccabees]groovedout and then kindledwicks in the oil which they pouredinto the grooves."2Sperberpostulatesthat these "rods" 1. See, forexample,hisA Dictionaryof GreekandLatinLegalTermsin RabbinicLiterature Bar-IlanUniversityPress, 1984). (Ramat-Gan: 2. W. G. Braude,Pesikta Rabbati:Discoursesfor Feasts, Fasts, and Special Sabbaths (New Haven:YaleUniversityPress, 1968)p. 50.

BOOK REVIEWS

393

were in all likelihoodhollow spearheads.He supportshis positionby citing Greekandtalmudicsourcesandby a quotationfromthe Dead Sea Scrolls. Inanotherapproachto a difficulttextualpassageconcerningtheinstrument whichwas usedin the tortureof Manasseh,Sperbertracesa Persianwordthat appearsin Palestinianrabbinictexts andimmediatelyaddressesthe question of why such a loan-wordappearsin such an unlikely context.The partial answerthathe providesis thatthe text (Midrashha-Gadolon Genesis)is a Babylonianredactionof a Palestiniantext. Sperber'sfindingsare in accord withthe earlierideasof WilhelmBacherandothersaboutthe idol-likeanimal imageinto whichManassehwas place.However,Sperbersuppliesadditional textualand culturalevidencefor his readings. Persiansourcesareagainconsideredin the storyof R. Yohananin Pesiqta de-Rav Kahana.One of the characteristicsof the rabbi was that he had droopingeyelids that needed to be lifted up; Sperbermainly relies upon TheodorNoeldeke's contentionthatthe raisingof the eyelids relatesto the Sassaniantale of a generalnamedWahriz.As reportedby Tabari,Wahriz could only shoot his arrowswhen his droopingeyelids were lifted. This to a new, rabbiniccontextandused motif was transferred Persian-Sassanian to describe R. Yohanan,who was able to kill with his gaze only when his eyelids were raised.Anotherinterestingexampleof an "alien"motif in rabbinicliteratureis the derivationfromChinesesources.Sperbercontends thatsome passagesin Palestinianrabbinictexts referringto "stonethatshine by night"owe their origin to a Chinesework of the fifth centuryC.E.The criticalquestionin all comparativestudiesis, whatis the methodologyupon which the comparisonsaremade?Sperberinuitivelyconnectscertainmotifs andrejectsothers;he exhaustivelysearchesdifferenttypesof sourcessharing a commontheme. On the otherhand, Sperbercalls special attentionto the dangerof emendationsof texts relying upon presumedscribalerrors;e.g., of galeotae, as foundin emendingtrril (whichhe views as a transcription He to furthermore De divinatione Cicero, 1.39) wlut,. objectsto emending tl~nn(habarin= Magi, as in J. Neusner,A Historyof theJews in Babylonia, vol. 2 [Leiden:E. J. Brill, 1966],p. 149) to an'1an. Accordingto Sperber,a majorreasonfor the appearanceof incomprehensible terms in rabbinicliteratureis that some words were transcribedback and forthfrom one languageto another.SuchwordsincludeHebrewwords thatweretranscribedinto Greekandthereaftertranscribed backinto Hebrew, as demonstratedin manymagicaltexts. The book containsa few minorerrors,mainlywhen secondaryliterature

394

BOOKREVIEWS

is cited (e.g., the List of Abbreviationsshouldread:Blau, Das Altjiidische

Zauberwesen. . ., not "Blum;" p. 128, nn. 4 and 5 should read: Krauss,

Griechen,not "Griecher;"p. 13, n. 1 should read:"the referencethere is to Vl•'u

vS," not "the reference there is to 1""n= Midrash Rabba"). These

minorproblemsdo not in any way diminishthe qualityof the book, andthe scholarlyreaderis still able to findthe referenceswithoutdifficulty. However,the rationalefor the inclusionof the secondpartof the book, a translationand explanationof Yerushalmi,Berakhot,chapter1, was not clearto this reader.Said passageis primarilyoutsidethe realmof "folklore and magic."Itwas include,in the wordsof the author,"to give the readera of the natureof Rabbinicliterature" (p. 175). greaterunderstanding Sperberis a masterof the sources and secondaryliteraturein diverse languages,andhe is a creativethinkerwho skillfullyconnectselementsfrom non-Jewishcontextsto rabbinicliterature.This book by Sperberis essential in the referencesection of any rabbiniclibraryand will be of benefit to scholarsinterestedin the literatureof late antiquity. Brigitte(Rivak)KernUlmer, HebrewUnionCollege-Jewish Institueof Religion NewYork,N.Y. JewishLiterature. RichardG. Marks.TheImageofBar Kokhbain Traditional False Messiah and National Hero. University Park: PennsylvaniaState UniversityPress, 1994. xiii, 266 pp. of the events The complexhistoricalimagesanddisparateinterpretations of Bar Kokhba'slife and deathare the subjectof this volume. It seeks to be a "historyof perceptionsand meanings"(p. 3). RichardMarksstrives to understandand evaluatethe differentperceptionsthatJewishwriters,in diversetimesandplaces,formedof BarKohkba,andthe changingmeanings which disparateages attachedto this enigmaticfigure.We readof "political andreligioushistoryrevealedin the changinggarbof a legendaryhero-villain andhis story"(p. 4). Marksbegins with an overview of miscellaneousimages and interpretationsof Bar Kokhba,and assertsthatrabbinicliteraturecame to see him eitheras a messianicimpostor"associatedwith eschatologicalexpectations" or a flawedhero"associatedwith the downfallof Betaras it was retoldeach Ninthof Av"(p. 56). Bothtraditionspointto an anxietyaboutself-determined

Review: [untitled] Author(s): Stephen D. Benin Source: AJS Review, Vol. 21, No. 2 (1996), pp. 394-396 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486710 . Accessed: 11/07/2011 16:33 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



394

BOOKREVIEWS

is cited (e.g., the List of Abbreviationsshouldread:Blau, Das Altjiidische

Zauberwesen. . ., not "Blum;" p. 128, nn. 4 and 5 should read: Krauss,

Griechen,not "Griecher;"p. 13, n. 1 should read:"the referencethere is to Vl•'u

vS," not "the reference there is to 1""n= Midrash Rabba"). These

minorproblemsdo not in any way diminishthe qualityof the book, andthe scholarlyreaderis still able to findthe referenceswithoutdifficulty. However,the rationalefor the inclusionof the secondpartof the book, a translationand explanationof Yerushalmi,Berakhot,chapter1, was not clearto this reader.Said passageis primarilyoutsidethe realmof "folklore and magic."Itwas include,in the wordsof the author,"to give the readera of the natureof Rabbinicliterature" (p. 175). greaterunderstanding Sperberis a masterof the sources and secondaryliteraturein diverse languages,andhe is a creativethinkerwho skillfullyconnectselementsfrom non-Jewishcontextsto rabbinicliterature.This book by Sperberis essential in the referencesection of any rabbiniclibraryand will be of benefit to scholarsinterestedin the literatureof late antiquity. Brigitte(Rivak)KernUlmer, HebrewUnionCollege-Jewish Institueof Religion NewYork,N.Y. JewishLiterature. RichardG. Marks.TheImageofBar Kokhbain Traditional False Messiah and National Hero. University Park: PennsylvaniaState UniversityPress, 1994. xiii, 266 pp. of the events The complexhistoricalimagesanddisparateinterpretations of Bar Kokhba'slife and deathare the subjectof this volume. It seeks to be a "historyof perceptionsand meanings"(p. 3). RichardMarksstrives to understandand evaluatethe differentperceptionsthatJewishwriters,in diversetimesandplaces,formedof BarKohkba,andthe changingmeanings which disparateages attachedto this enigmaticfigure.We readof "political andreligioushistoryrevealedin the changinggarbof a legendaryhero-villain andhis story"(p. 4). Marksbegins with an overview of miscellaneousimages and interpretationsof Bar Kokhba,and assertsthatrabbinicliteraturecame to see him eitheras a messianicimpostor"associatedwith eschatologicalexpectations" or a flawedhero"associatedwith the downfallof Betaras it was retoldeach Ninthof Av"(p. 56). Bothtraditionspointto an anxietyaboutself-determined

BOOK REVIEWS

395

attemptsfor redemption,and both images"askpeopleto look beyondhim . . . and turntheireyes to heaven,fromwhich alonewould come redemption andthe powerto attainit" (ibid.). The secondchaptersurveysthese imagesin the writingsof IbnDaudand Maimonides.Forthe former,BarKokhba"stoodas a warningagainstsupport for anymessianicclaimant"(p. 97), while the lattertriedto reducethe danger of messianic movementsby seeking to discover laws that made support "foreven a tentativemessiahunlikely"(ibid.).Marksthenexaminesmaterial fromIsaacAbravanelandseveralsixteenth-century authors,includingSamuel A Usque, Azariahde' Rossi, and David Gans. very shortchapterconsiders the images of Bar Kokhbain the "laterKabbalah,"and a brief summary completesthe volume. Marksconcludes that up to the seventh century,the two rabbinictraditions about Bar Kokhba-that he was a false messiah and a military hero-dominatedJewishthought.ForIbnDaudandMaimonides,BarKokhba seemed to assume the characteristicsof a humanruleracting throughthe natural,politicalprocess.While Abravanelsaw Bar Kokhbaas "a divinely historiansdiffered appointedagentof vengeance"(p. 202), sixteenth-century widely in theirviews of him.Laterkabbalists--HayimVital,JacobSasportas, and Nathanof Gaza---cameto see in Bar Kokhbadifferentshades of the messianicsoul developingtowardfull messianicstatus. Throughoutthe millennia,Jewishwritersdidnot ignorethe darkerside of the flawedherowho appearsbeforeus wartsandall-failing to throwoff the yoke of Romanoppression,falsely appearingas a messianicpretender,and, throughhis failed rebellion,unleashingdire and catastrophicconsequences uponhis people.YetJewishwritersneverleftBarKokhbawhollyunredeemed. Subsequentliteraturefoundhope and significancein the agony andruinsof Betar.History,theodicy,the yearningfor redemption,andpoliticalquietism could all be defendedby appealto BarKokhba'slife anddeath. Even thoughMarks'smonographreliablyexploresthe myriadfacets of Bar Kokhbaas reflectedin the sourcesunderscrutiny,each chapterseems somewhatlimitedin scope andintellectualdaring.Perhapsthe volumewould have been morecompelling,the imagesmorememorable,the overallimpact greater,had the materialbeen presenteddifferently.For example,Ibn Daud seemsto fit betterin the chapteron historicalwritingsthanwith Maimonides. And a broaderanalysis of Maimonideswould have revealed,more clearly and vividly than does the presentarrangement,how Maimonidesadapted andinterpretedrabbinicdictain his writings.Also, a deeperconsiderationof

396

BOOKREVIEWS

the whole issue of messianismwithinthe Maimonideancorpuswouldhave enrichedimmeasurablythe section on Rambam,and located Bar Kokhba withintherichvein of Maimonides'thought.Thefew pageson laterkabbalism also needto be situatedwithinthe broadercontextof Jewishmessianismand generalJewishmysticalthought,especiallythose areasdealingspecifically with messianicideas. Because the authormentionsa children'sgame, "BarKohkbaand the Romans,"playedearlierin this centuryin EasternEuropeand nowadaysin Israel,he perhapshints at the uses andabusesof BarKokhbain the modern period.PerhapsMarkswill go on, in futurestudies,to explorehow Zionist thinkersand their opponentsappropriatedor discreditedthe past, thereby addinga rich chapterto this engagingtopic. His even-handedand objective volume illuminatesthe treatmentof this most enigmaticfigureby Jewish authorsthroughthe centuries. StephenD. Benin of Memphis University Tenn. Memphis, MarkR. Cohen. UnderCrescentand Cross. TheJews in the MiddleAges. Princeton:PrincetonUniversityPress, 1994.xxi, 280 pp. In the last generationa somewhatstrangeargumenthas developedamong Jews (primarilyin Israel) that has translatedinto a propagandaweapon and an intellectualproblem.It revolves aroundthe questionwhetherJews suffered or flourishedmore under medieval Christiansor Muslims. The who debateinvolvesAshkenazisurvivorsof the Holocaust,proud.Sephardim were amongthe staunchestZionistseven if they did not succeedto political power,andOrientalJews who were absorbedinto the Stateof Israelafterits reactionto the "other"in creation;and althoughit reflectsa contemporary the infelicitous it based on is comparisonsintroducedby principally power, GermanJewishscholarsto promotetheirown apologyfor nineteenth-century emancipation(pace IsmarSchorsch).In a way, this argumentis a contemin poraneouslygeneratedresponseto the reawakeningof the "Sephardim" Israel(the lattertermbeing a misnomerthatdeservesits own essay) during the 1980s. WhatMarkCohenhas donewith this book is to raisethe level of the debateto thatof scholarlyinquiry. Once the reason for the inquiryhas been cogently stated,the question

Review: [untitled] Author(s): Steven Bowman Source: AJS Review, Vol. 21, No. 2 (1996), pp. 396-400 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486711 . Accessed: 11/07/2011 16:33 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



396

BOOKREVIEWS

the whole issue of messianismwithinthe Maimonideancorpuswouldhave enrichedimmeasurablythe section on Rambam,and located Bar Kokhba withintherichvein of Maimonides'thought.Thefew pageson laterkabbalism also needto be situatedwithinthe broadercontextof Jewishmessianismand generalJewishmysticalthought,especiallythose areasdealingspecifically with messianicideas. Because the authormentionsa children'sgame, "BarKohkbaand the Romans,"playedearlierin this centuryin EasternEuropeand nowadaysin Israel,he perhapshints at the uses andabusesof BarKokhbain the modern period.PerhapsMarkswill go on, in futurestudies,to explorehow Zionist thinkersand their opponentsappropriatedor discreditedthe past, thereby addinga rich chapterto this engagingtopic. His even-handedand objective volume illuminatesthe treatmentof this most enigmaticfigureby Jewish authorsthroughthe centuries. StephenD. Benin of Memphis University Tenn. Memphis, MarkR. Cohen. UnderCrescentand Cross. TheJews in the MiddleAges. Princeton:PrincetonUniversityPress, 1994.xxi, 280 pp. In the last generationa somewhatstrangeargumenthas developedamong Jews (primarilyin Israel) that has translatedinto a propagandaweapon and an intellectualproblem.It revolves aroundthe questionwhetherJews suffered or flourishedmore under medieval Christiansor Muslims. The who debateinvolvesAshkenazisurvivorsof the Holocaust,proud.Sephardim were amongthe staunchestZionistseven if they did not succeedto political power,andOrientalJews who were absorbedinto the Stateof Israelafterits reactionto the "other"in creation;and althoughit reflectsa contemporary the infelicitous it based on is comparisonsintroducedby principally power, GermanJewishscholarsto promotetheirown apologyfor nineteenth-century emancipation(pace IsmarSchorsch).In a way, this argumentis a contemin poraneouslygeneratedresponseto the reawakeningof the "Sephardim" Israel(the lattertermbeing a misnomerthatdeservesits own essay) during the 1980s. WhatMarkCohenhas donewith this book is to raisethe level of the debateto thatof scholarlyinquiry. Once the reason for the inquiryhas been cogently stated,the question

REVIEWS BOOK

397

arises:can it be done?Is this not a case of comparingapplesandoranges,a comparisonwhose bitterfruithas been allowed to putrefypolemicallyand apologeticallyin the wake of the most recentdemographicdisasterto smite the Jewishpeople?Onlyrarelydoes one see comparativestudiesof this kind carriedout satisfactorily.One successful example is JonathanSteinberg's All Or Nothing: TheAxis and the Holocaust, 1941-1943 (London, 1990), where he asks why the Italianarmy protectedJews, whereasthe German army assisted the process and even destroyedJews in the same occupied areas.His investigationleads to a deep and fascinatinghistoricalanalysisof the respectivesocial charactersof bothsocieties.Similarly,ShlomoShoham, in his forthcomingValhalla,Auschwitz,and Calvary,contraststhe polar froma varietyof oppositesof the Germanand Jewish social characteristics disciplinesto explainthe inevitabilityanduniquenessof the Holocaust.These two books, then, can be used as models for the studyof the effect opposite social characteristicshave on the functioningof analogousinstitutionsin similarhistoricalsituations. Cohencourageouslymakes an attemptto comparehow people with the same religious and culturallegacies faredunderdifferentcivilizations.He divides his inquiryinto five topics. In the firstparthe offers a statementof the myth and countermyththatnecessitatethe study.Herehe accumulatesa broadstreamof literaturethat indicateshow far the problemhas permeated contemporarysociety.This is most valuableto the readerwho is unawareof the dimensionsof the question.It is very like theKhazar-Ashkenazi argument originallyproposedby Jews that laterbecamea fickle fingerof Soviet and Arab propaganda,or even like the vicissitudes surroundingthe Elders of Zion phenomenon.Most recentlythe polemichas been extendedby Ammiel Alcalay in his vitriolic yet stimulatingAfter Jews and Arabs: Remaking LevantineCulture(Minneapolis,1993). Part2 is a survey of the religious disputes among the three monotheisticreligions and, after the respective conquests,the legal statusof the Jews in differentorbits(althoughit ignores Zvi Ankori'sthesisthattheCarolingianchartersreflectJewishconcernswhich were negotiatedinto the structureof the charters).Parts3 and 4 deal with economic and social phenomena,i.e., how the systemsworkedin practice, while Part5 summarizespolemicsandpersecutions,namely,how each group (Jews vs. Christiansand Jews vs. Muslims)developeda fightingspirit,the "bully-victim"fights,andthe respectivememoriesof those involved. Thisbook is a firsteffortat a difficulttask,as the authorcorrectlyadmits. Whereit succeedsis in forcingspecialistsin one areaof the MiddleAges to

398

BOOKREVIEWS

confrontanotherareawithwhich,morelikelythannot,theyareunfamiliar,let alone competent.Thus,for its surveysandbibliographical critiques,Cohen's essay will be of significantuse to teachersand studentsstrugglingto make some sense out of the cosmopolitanrangeof medievalJewishstudieswhose prior "masternarratives"are being challengedby a younger generation of deconstructionists.In addition,the intermixof contemporarymedieval sourceswiththe author'scommentarybringsalive forthereadera senseof the medievalJewishdilemma:how to live as a toleratedyet despisedminority.On a broadernotetheauthorhasintroducedintohis narrativea "new"sociological approachthathas long been familiarto studentsof othermedievalhistories. or an Americanizationof the French Thejargonis thatof multiculturalism, Annales school, now tendingto lose its appealin generalmedievalstudies (pace NormanCantor'sInventingTheMiddleAges). Cohen deftly weaves thisnew (i.e., Englished)languageof marginalityandhierarchyintothe older conceptsof aliennessand feudalism.Again studentswill be gratefulfor the hard-earned,well-explicated,self-taughtlessons he offers in this area. He readsdeeplyandwell, andhis sharingis welcome. It is perhapstime to ask whethertherewas one medievalJewishhistory or many,and, if therewas one, whetherit can be writtenindependentlyof the general frameworkof a Middle Ages dating from ca. 300-1500. The RomanEmpireand its attendantcivilizationwas divided,like Gaul,among threeheirs:a ruralGermanicLatinChristianwest, a polyethnicurbanGreek Orthodoxeast, and a cosmopolitanArabic Muslim south. To understand the vicissitudes of the Jews in the Middle Ages (however defined),one has to understandthe legacies of the three heirs (Byzantiumis noticeably absentfromthe book), and only then can comparisonsand valuejudgments be usefully made about the powerless Jews who influencedpower. What relationship,if any, did the Byzantinepersecutionsof the seventhto tenth centurieshaveon thewest fromthe tenthto thirteenthcenturies?Whywas the OrthodoxGreekChurch'sattitudeoppositeto thatof the LatinChurchwith respectto baptism,forcedconversion,and the use of apostatesto challenge professingJews? Can the Islamic Jewish revolts of the seventhto eighth centuriesbe usefully comparedwith the situationin the west? Whatof the Spains:Visigothic,Islamic,the Reconquistakingdoms,andthe denouement attendingunification?To whatcan the millenniumof Spainbe compared,or must it be dissectedfor synchroniccomparisonwith the easternmarchesof ArabIslamin southernRussiaor Persia? Thereareotherproblemsthatarisefroma comparisonof disparatetopics.

REVIEWS BOOK

399

Already in his chaptercomparingthe attitudesof Christianityand Islam towardJudaism,the problemof chronologicalsymmetrymanifestsitself. In earlierpublicationsCohen restrictedhis inquiryto the Islamic society of the Geniza world, in which he is eminentlyat home, and to the northern Christianlands of CrusaderAshkenazisociety.While he bows to the more tolerantChristiansocieties, e.g., Poland,Spain,Italy,one looks in vain for Byzantium,where therewere far more Jews thanever were in the lands of medievalAshkenaz.Herea synchronicstudywouldshowhow contemporary contendingreligious states (the empire and the caliphate)forced attitudes towardthe Jews that were similarlyreligiouslybut opposedpolitically.In Cohen'sconstruct,however,the diachronicdifferencesraiseseriousquestions aboutthe efficacyof comparingsuch disparatephenomenaas fourth-century Christiansin vituperativecompetitionwith Judaismand fourteenth-century Muslims who were in power and comfortablypossessive of "the truth"; hence, the latterwere contemptuouslytolerantof both Jews and Christians. In generalthe argumentwould have been strengthenedif the persecutions in west and east had been periodized,placedin context,andthen compared MuslimSpainandtheCrusadesin western (e.g., eleventh-andtwelfth-century Europeand the Levant).Thereseems also to be a hint of apologyaboutthe treatmentof JewsunderIslamthatis totallylackingin the descriptionsof the Jews in the west. Recourseto theByzantinecenterwouldhighlightotherperspectiveson the Jewish situation and provide links for more fruitful comparisons.Islam inheritedRomanJewrylaw (pertainingto synagogueconstructionandmany fromByzantium,as well as its earlycoinage otherdisabilities)andmartyrdom and classical wisdom. Byzantiumcontinuedto influencethe Islamicworld, especiallythroughthemediumof theTurkicleaderswhoultimatelyforgedthe bothamong Ottomansultanate.Byzantium,inwesterneyes,wastheimperium, the CentralEuropeanSalian emperorsand the Hebrew authorof Sepher Yosippon(the lattermuchmore influentialthanCohensuggests).On certain pointstheauthoris ambiguous:was it UmarI orUmarIIto whomthenotorious Inanothervein:thelegalsystemsof western Pactof Omarshouldbe attributed? Europeanchurch and state deserve a fuller treatmentin regardto their mutualrelationshipsvis-a-vis the Jews, if not in general.Othersubjectsare lacking:the questionof women in the Jewish world and a comparisonof the effects of the local majoritycultureupon their situation;the lack of persecutionsin the era of Mongol expansion(the latter thirteenth-century were seen in the west as the avenging Ten Lost Tribes)comparedto the

400

BOOKREVIEWS

twelfthand fourteenthcenturies;the Davidic exilarchyand the receptionof Jewishpowerby Muslimscomparedto the fearof Jewishpowerby western churchmen(Agobardshouldbe readthroughthe filterof his hyperbolerather thanliterally). These questionsaside, the authorhas shownus thatputtingold wine in new bottles does not give a satisfactoryoverallpictureof the periodafter Rome/NewRome and until the Expulsion.For that we shouldbe grateful. of thewholeperiod, Now perhapswe canmove on to a new conceptualization one that looks at the Middle Ages from the totalityof its experiencesand at the Jewish role within those worlds as distinctfrom our contemporary projections. StevenBowman

of Cincinnati University Ohio Cincinnati, Arie Schippers.SpanishHebrewPoetry & the Arabic LiteraryTradition: Arabic Themesin HebrewAndalusianPoetry.Leiden:E. J. Brill, 1994. 345 pp. Seriousscholarshipon medievalHebrewsecularpoetryfromSpainis still verymuchin its infancy.Withthe exceptionof somefinework,mostlyarticles but includingsome books, by Israelischolars(whose work,nevertheless,is mostly limited to translationsand anthologieswith little or no analysis), virtuallyno substantialinvestigation,especially monographs,exists. Thus, the appearanceof an English-languagebook with the promisingtitle of this one, by a Dutch scholarwhose researchis primarilyon medieval Arabic poetry but who neverthelesscommandsan acceptablelevel of Hebrew,is most welcome. The introductionpromisesan analysisof "most"of the themesandmotifs from of medievalHebrewsecularversewhich(supposedly)were"borrowed" in few studies to date Arabic.In fact, therehave been very any languageof the motifs of Hebrewpoetry,and the authoradmitsthat the same is true, to a lesser degree,with respectto Arabic.Therefore,the questionobviously arises whether such an undertakingis premature,and whetherit can be fromthe Arabic demonstratedthatall such motifswere, in fact, "borrowed" in this book). (somethingwhich is not successfullydemonstrated There are other errorsand methodologicalproblems.The authorstates

Review: [untitled] Author(s): Norman Roth Source: AJS Review, Vol. 21, No. 2 (1996), pp. 400-402 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486712 . Accessed: 11/07/2011 16:34 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



400

BOOKREVIEWS

twelfthand fourteenthcenturies;the Davidic exilarchyand the receptionof Jewishpowerby Muslimscomparedto the fearof Jewishpowerby western churchmen(Agobardshouldbe readthroughthe filterof his hyperbolerather thanliterally). These questionsaside, the authorhas shownus thatputtingold wine in new bottles does not give a satisfactoryoverallpictureof the periodafter Rome/NewRome and until the Expulsion.For that we shouldbe grateful. of thewholeperiod, Now perhapswe canmove on to a new conceptualization one that looks at the Middle Ages from the totalityof its experiencesand at the Jewish role within those worlds as distinctfrom our contemporary projections. StevenBowman

of Cincinnati University Ohio Cincinnati, Arie Schippers.SpanishHebrewPoetry & the Arabic LiteraryTradition: Arabic Themesin HebrewAndalusianPoetry.Leiden:E. J. Brill, 1994. 345 pp. Seriousscholarshipon medievalHebrewsecularpoetryfromSpainis still verymuchin its infancy.Withthe exceptionof somefinework,mostlyarticles but includingsome books, by Israelischolars(whose work,nevertheless,is mostly limited to translationsand anthologieswith little or no analysis), virtuallyno substantialinvestigation,especially monographs,exists. Thus, the appearanceof an English-languagebook with the promisingtitle of this one, by a Dutch scholarwhose researchis primarilyon medieval Arabic poetry but who neverthelesscommandsan acceptablelevel of Hebrew,is most welcome. The introductionpromisesan analysisof "most"of the themesandmotifs from of medievalHebrewsecularversewhich(supposedly)were"borrowed" in few studies to date Arabic.In fact, therehave been very any languageof the motifs of Hebrewpoetry,and the authoradmitsthat the same is true, to a lesser degree,with respectto Arabic.Therefore,the questionobviously arises whether such an undertakingis premature,and whetherit can be fromthe Arabic demonstratedthatall such motifswere, in fact, "borrowed" in this book). (somethingwhich is not successfullydemonstrated There are other errorsand methodologicalproblems.The authorstates

BOOK REVIEWS

401

thatHebrewpoetryin the style of the Arabsbegan in the eleventhcentury and "was virtuallydead in the twelfth"(p. 2); when in fact it began in the tenthcenturyandwas very muchstill "alive"in the twelfth.The authorthen the firstto investigatemotifsin medievalHebrew assertsthathe is "perhaps" poetryat all--a totallyfalse claim(of the numerousarticleswhichthe present reviewerhas written,for example,this bookmentionsonly one, buta few by otherauthorsarealso cited,andhe has unfortunately ignoredseveral).While classic work of David Yellin the (see p. 23), for example, belittling important he ignoresS. D. Luzzatto,B. Klar,andothers. The authorchooses to limit his studyof "HebrewAndalusianpoetry"to the four "great"poets known to every schoolchild:SamuelIbn Naghrillah (Schippersis to be commendedforthe correctspellingof his name),Solomon IbnGabirol,Moses Ibn 'Ezra(h),andJudahha-Levy.Whilethis limitationis perhapsdefensible,it clearlyrestrictsthe areaof investigation,so that,in fact, the book does not deal with "AndalusianHebrewpoetry"but only a portion thereof.Thusthe conclusionsdrawnare automaticallylimitedandshouldbe tentativelystated.Such,however,is not the case, for the conclusionsinclude the statementthat "we" cannotrefrainfrom concludingthat "the Hebrew Andalusianpoets" imitatedOriental(i.e., Iraqi)poets far more than they did AndalusianArabicpoets. However,surprisinglyfew AndalusianArabic poets arein fact discussedin the book,mostof its referencesbeingto Iraqior Iranianpoets. Each sectionof the book, dealingwith (in fact, a verylimited numberof) motifsincludesdiscussionsof theseArabicpoetsfollowedby the four "stars"of Hebrewpoetry,with translations(generallycorrect)of lines from theirpoems. The cumulativeeffect is at times overwhelming,but the patientreaderwill certainlyfind some soundobservations. Thereare several errorsand problemsin the book. One is the constant "invention"of ArabictitlesforHebrewworks(e.g., pp. 1, 6, 7, 62) whichonly confuse the reader.In chapter3 there are frequentreferencesto "editions" of Hebrewworkswhich are only Spanishtranslations;but wherethe author should refer to the Spanish(if not other)translationsof poems or literary works,he does not. The sameis trueof translationsof Arabicworks,bothin the footnotesandin the bibliography. Technicalterms,especiallyArabicones, aretranslatedbutnot definedor explained.Whilethe translationsareusually and correct,in at least one case (AbtiNuwis, p. 121) boththe interpretation the translationof the poem are erroneous.Transliterations of Hebrewwords and titles are often incorrect.Argumentsare sometimesmade, or merely asserted,with no attemptat validationand which are entirelywrong (e.g.,

402

BOOKREVIEWS

Muslimswerenotprohibitedfromdrinkingwine,p. 115;Hebrewpoetrydoes not only referto drinkingin courtsorpalaces;in fact,it rarelydoes so, p. 116; Isaacal-Fasiwas hardlya "grammarian," p. 250; the deathof IbnNagrillah's brotherwas in 881/1041,not 441/1050,p. 247; andhe ignoresaltogetherthe eulogy on the deathof his brotherJudah). In discussingboy-love poetry,while the authoris certainlyto be commendedfor at least recognizingits existence,thereis too much (incorrect) emphasison the supposed"effeminate"natureof the boys, which is totally unsupportedin the Hebrewgenreand only rarelyin the Arabic(nordid the authorapparentlyknow of the articles-at least five!-which this reviewer has publishedon the subject). In sum, this book is useful in providinginsightsfromthe perspectiveof an Arabiston some of the motifsutilizedby fourof the majorHebrewpoets of al-Andalus.It is a significantstep on the long roadyet to be traversedin researchingthese motifs,but the conclusionsare as yet premature. Roth Norman of Wisconsin University Wis. Madison, MichaelFishbane.TheKiss of God:SpiritualandMysticalDeathin Judaism. TheSamuelandAltheaStroumLecturesin JewishStudies.Seattle:University of WashingtonPress, 1994. xii, 156 pp. At the heart of Judaicspiritualitylies the concept of the relationship betweenhumanbeings and the divine. The elucidationof this relationship involvedthe greatestminds of successivegenerationsof Jewishscholarsin of both of texts and of interpretations a process of creativereinterpretation the past.This processhas certainlybeen studiedin manyways, but anything resemblinga comprehensivetreatmenthas remaineda dauntingtask, given the requiredmasteryof a broadspectrumof texts andgenresof thought. It is a testimony to Michael Fishbane'scomprehensivevision of the developmentof spiritualityin Judaismthathe has succeededin treatingone topic--that of spiritualandmysticaldeath-and utilizingit in an exemplary way to createa smallbutwonderfulbook.Bothhe andthe StroumLectureship underwhoseauspicesthelecturescomprising attheUniversityof Washington, this book were originallydelivered,areto be congratulated. It is clearthatthe commandof Deuteronomy6:5, "Youshalllove theLord

Review: [untitled] Author(s): Ira Robinson Source: AJS Review, Vol. 21, No. 2 (1996), pp. 402-403 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486713 . Accessed: 11/07/2011 16:34 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



402

BOOKREVIEWS

Muslimswerenotprohibitedfromdrinkingwine,p. 115;Hebrewpoetrydoes not only referto drinkingin courtsorpalaces;in fact,it rarelydoes so, p. 116; Isaacal-Fasiwas hardlya "grammarian," p. 250; the deathof IbnNagrillah's brotherwas in 881/1041,not 441/1050,p. 247; andhe ignoresaltogetherthe eulogy on the deathof his brotherJudah). In discussingboy-love poetry,while the authoris certainlyto be commendedfor at least recognizingits existence,thereis too much (incorrect) emphasison the supposed"effeminate"natureof the boys, which is totally unsupportedin the Hebrewgenreand only rarelyin the Arabic(nordid the authorapparentlyknow of the articles-at least five!-which this reviewer has publishedon the subject). In sum, this book is useful in providinginsightsfromthe perspectiveof an Arabiston some of the motifsutilizedby fourof the majorHebrewpoets of al-Andalus.It is a significantstep on the long roadyet to be traversedin researchingthese motifs,but the conclusionsare as yet premature. Roth Norman of Wisconsin University Wis. Madison, MichaelFishbane.TheKiss of God:SpiritualandMysticalDeathin Judaism. TheSamuelandAltheaStroumLecturesin JewishStudies.Seattle:University of WashingtonPress, 1994. xii, 156 pp. At the heart of Judaicspiritualitylies the concept of the relationship betweenhumanbeings and the divine. The elucidationof this relationship involvedthe greatestminds of successivegenerationsof Jewishscholarsin of both of texts and of interpretations a process of creativereinterpretation the past.This processhas certainlybeen studiedin manyways, but anything resemblinga comprehensivetreatmenthas remaineda dauntingtask, given the requiredmasteryof a broadspectrumof texts andgenresof thought. It is a testimony to Michael Fishbane'scomprehensivevision of the developmentof spiritualityin Judaismthathe has succeededin treatingone topic--that of spiritualandmysticaldeath-and utilizingit in an exemplary way to createa smallbutwonderfulbook.Bothhe andthe StroumLectureship underwhoseauspicesthelecturescomprising attheUniversityof Washington, this book were originallydelivered,areto be congratulated. It is clearthatthe commandof Deuteronomy6:5, "Youshalllove theLord

BOOK REVIEWS

403

yourGodwithall yourheartandwithall yoursoul andwithall yourmight,"is centralto any analysisof Jewishspirituality. Fishbane'sbookis, in a sense,an extendedcommentaryon this verseandits implicationsas unfoldedin Jewish sources from the midrashthroughBialik, with not infrequentcomparative excursionsto suchnon-Jewishphilosophersandmysticsas PlatoandSt. John of the Cross. thereaderwill findJewsoverthecourse WithinFishbane's"commentary," of millennia seeking God throughattemptsat both physical and spiritual transcendence.This involved them in attemptsat total self-sacrificethat, even if phraseddifferentlyby philosophersand kabbalists,were designed to bring the true worshipperto the ultimatefreedomand happinessof a "dyinginto God"--deathby a divinekiss. This formof "dying"broughtthe withtheprospect worshipper,as well, to a contemplationof andconfrontation of a martyr'sdeatheitheras a preparationfor a possiblerealityor else as a spiritualexercisedesignedto facilitatethe onset of the divine"kiss." Fishbanegives the readeran insightfulglimpseintorabbinicJudaismas it engagedin its processof continualself-definition.As he statesit, Judaismis "a vast intertextualsystemwhose internallife expandsandcontractsthrough exegesis. This is the secretof its spirit;and this is the reasonthateven the love of God in Judaismis an interpretedlove [emphasisin original].Only traditioncan tell the faithfulhow to love truly.But only the living God can confirmthe quest"(p. 13). IraRobinson Concordia University Montreal, P.Q. Elliot Wolfson. Circle in the Square: The Use of Genderin Kabbalistic Symbolism.Albany:StateUniversityof New YorkPress, 1995. xiii, 268 pp. Wolfson. Along the Path: Studies in KabbalisticMyth, Symbolismand Heremeneutics.Albany:StateUniversityof New YorkPress, 1995. xiii, 283 pp. Elliot Wolfson'scomprehensivestudy,Througha SpeculumThatShines: Visionand Imaginationin medievaljewish Mysticism(Princeton:Princeton UniversityPress, 1994), has been recognizedas a workof greatsignificance in the overlappingdisciplinesof religious and Jewish studies.As scholars

Review: [untitled] Author(s): Pinchas Giller Source: AJS Review, Vol. 21, No. 2 (1996), pp. 403-406 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486714 . Accessed: 11/07/2011 16:34 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



BOOK REVIEWS

403

yourGodwithall yourheartandwithall yoursoul andwithall yourmight,"is centralto any analysisof Jewishspirituality. Fishbane'sbookis, in a sense,an extendedcommentaryon this verseandits implicationsas unfoldedin Jewish sources from the midrashthroughBialik, with not infrequentcomparative excursionsto suchnon-Jewishphilosophersandmysticsas PlatoandSt. John of the Cross. thereaderwill findJewsoverthecourse WithinFishbane's"commentary," of millennia seeking God throughattemptsat both physical and spiritual transcendence.This involved them in attemptsat total self-sacrificethat, even if phraseddifferentlyby philosophersand kabbalists,were designed to bring the true worshipperto the ultimatefreedomand happinessof a "dyinginto God"--deathby a divinekiss. This formof "dying"broughtthe withtheprospect worshipper,as well, to a contemplationof andconfrontation of a martyr'sdeatheitheras a preparationfor a possiblerealityor else as a spiritualexercisedesignedto facilitatethe onset of the divine"kiss." Fishbanegives the readeran insightfulglimpseintorabbinicJudaismas it engagedin its processof continualself-definition.As he statesit, Judaismis "a vast intertextualsystemwhose internallife expandsandcontractsthrough exegesis. This is the secretof its spirit;and this is the reasonthateven the love of God in Judaismis an interpretedlove [emphasisin original].Only traditioncan tell the faithfulhow to love truly.But only the living God can confirmthe quest"(p. 13). IraRobinson Concordia University Montreal, P.Q. Elliot Wolfson. Circle in the Square: The Use of Genderin Kabbalistic Symbolism.Albany:StateUniversityof New YorkPress, 1995. xiii, 268 pp. Wolfson. Along the Path: Studies in KabbalisticMyth, Symbolismand Heremeneutics.Albany:StateUniversityof New YorkPress, 1995. xiii, 283 pp. Elliot Wolfson'scomprehensivestudy,Througha SpeculumThatShines: Visionand Imaginationin medievaljewish Mysticism(Princeton:Princeton UniversityPress, 1994), has been recognizedas a workof greatsignificance in the overlappingdisciplinesof religious and Jewish studies.As scholars

404

BOOKREVIEWS

digest the conclusionsof Wolfson'ssweepingoverviewof the Jewishphilosophical,poetic, and mysticaltraditions,certainconcernshave come to the fore. Scholarlyreceptionof the work has been somewhatpreoccupiedwith Wolfson'sidentificationof a phallocentricmythosin Kabbalah.This nascent traditionoriginatesin antiquityandis recrudescentin boththe Zoharandthe Lurianictradition. In fact, the scope of Wolfson'sresearchhas been far broaderthanthis convenientreduction.These collections of earlierarticles,some of which dateto 1987,demonstratethatthe directionof Wolfson'sideashasproceeded along two paths:the definitionof ambiguousgenderroles and functionsin kabbalisticmythos,andthe evolutionof mysticalsymbolismfromits origin in ancient mystery traditionsto kabbalisticmovementsin their classical periods. The volume entitledAlong the Path addressesa numberof themes in kabbalisticmythos.In the essay entitled"TheImageof JacobEngravedupon the Throne,"Wolfsonuncoversan importantlink betweenthe theosophical Rhineland, systemof the hasideiAshkenaz,pietistsof the thirteenth-century andsubsequentschools of thought.Althoughstudiesby AlexanderAltmann, Asi Farber,and Joseph Dan had tracedthe extent to which these pietists received and transmittedthe earliesttraditionsof the Merkavahliterature, Wolfsonidentifiesa startlingaspectof thistradition.TheGermanpietistsalso expressedtherelationshipof theGodheadto thecreatedworldin sexualterms, markinga directrelationshipbetweenthe theologyof the Germanpietistsand of the theosophicalkabbalistsof Spain and Provence.Two "cornerstones" theosophicalKabbalah,the mythologizationof the divinerealmas male and female, and the consequenttheurgicnatureof the commandments,appear in Ashkenazictexts in the critical moment of transitionfrom-the arcane doctrinesof the Merkavahto the dynamismof medievalJewishmysticism. Wolfsonidentifiesthese elementsfrom a readingof extremelydifficultand arcanemanuscripts. In the article"TheTree That Is All," Wolfsonexaminesa traditionregardingthe cosmictreein the earliesttheosophicalkabbalistictext,theBahir. as Wolfsonidentifiesthe traditionas havingits originsin Jewish-Christianity, the filteredthroughintermediateNeoplatonistinfluences.Wolfsonsuggests older Jewish possibilitythat "withinthe frameworkof Jewish-Christianity werepreservedthatarediscerniblein theHebrewtextof the mythologoumena Bahir"(p. 66). AlthoughWolfsondemursfrom suggestingpreciseavenues of transmission,the articlesuggestsa new paradigmfor the examinationof

BOOK REVIEWS

405

ur-traditionsof Westernspirituality.The role of the sacredtree as demiurgic intercessorbetween the divine and the profaneis also phallocentric,a penetrationo fdivinityinto the secularandmundaneworld. A similar penetrationis uncoveredin the essay "Walkingas Sacred Duty,"which addressesthemesof itinerant,mendicantpietismin the central corridorof mainstreamKabbalah,leadingfromthe Zoharthroughthe Safed Renaissanceto Polish Hasidism.The romanticwanderingportrayedin the firsttraditionevolves, in Safed,into an eroticizedunionwith the Shekhinah, who is representedby the land of Israel.ClassicalHasidismcontinuedthis portrayalof walking as a means of expressingthe union of the male and femaleaspectsof the divine,as well as gatheringandredeemingthe scattered sparksthatthe zaddikencounterson the way. The genderstudies in Circle in the Squareaddresswell-knownthemes in theosophicalKabbalah,althoughWolfson often departsfrom the most of these theme,up-endingthemin favorof new widely held understandings to the intentof the text in question.TheTorah that are faithful understandings is portrayedin femininetermsin the earliestmysticaland aggadictexts, as noted in the essay "FemaleImagingof the Torah."InsubsequentKabbalah, the Torahcame to be portrayedin masculineterms,but Hasidictheologians restoredthe earliermotif. Wolfsonillustratesthis phenomenonby analyzing S. Y. Agnon'spoignant"Taleof the Scribe,"illustratingthe resonanceof this image in traditionalJudaism. Visionof GodandTextualInterpretation" Thearticles"Circumcision, and Erasure" address issues drawn from the the overtly phallocentric "Erasing in Kabbalah.Thistraditionis basedon theexistenceof masculine undercurrent libidinalenergyin the divinethatis the agencyof revelation(accordingto the metaphors,halakhicfigures,and literarytropesattendigncircumcision)and creativeanergy(particularlyin the traditionof the buzinade-kardinuta,the "hardenedspark"of theZohar'screationtexts).Finally,Wolfsonredefinesthe antueof divien union in his article"CrossingGenderBoundaries,"arguing thatratherthana mundanetechnicalmodel,the unionof the maleandfemale aspect of the divine is a transformativeact, incorporatinga strongelement of androgyny.The unionproposedby classicalKabbalahdoes not glorifythe masculineand femininemodels,but rathetheirtransformation. Wolfson'sstudiesreveal an unwillingnessto be burdenedwith the conof clusions of the past and a rejectionof glib, platitudinousunderstandings Jewish mythology and symbolism.This rejectionof cant in the pursuitof the core traditionsof Westernspiritualityreflect a restless searchingspirit

406

BOOKREVIEWS

thathas been realizedin the comprehensivestudiesmadeby this important scholar. PinchasGiller Washington University, St.Louis,Mo. Robert Bonfil. Jewish Life in RenaissanceItaly. Translatedby Anthony Oldcorn.Berkeley:Universityof CaliforniaPress, 1994.xiii, 320 pp. RobertBonfil's Jewish Life in RenaissanceItaly is very importantand significant,not only because it providesa fresh, exciting, and thoroughly researchedstudyof an often-misunderstood periodof Jewishhistory,butalso becausein thisoriginalbookhe offersa pioneeringmodelof theapplicationof theAnnalesmentalitemodelof historywritingto the studyof Jewishhistory. It wrestleswith two equally stimulatingquestions:(1) To what extentwas the historyof the Jews in Italy differentduringthe Renaissancethanin the precedingMiddleAges? (2) How can the historiandiscoverthe describethe mentalityof Jewswho lived in differentperiodsof history?Thesequestions, forBonfil,aremoresignificantthanthe conventionalquestionof the extentto whichItaliancultureof the Renaissanceinfluencedthe Jews,becauseforhim this questionassumesthatthese were two distinctcultures,and assumption he will not accept. The key to Bonfil'spresentationis his idea of structures.Eachsectionof the book attemptsto presentthe structuresof a differentaspectof Jewishlife in Italy. These includedsettlementand economy;cultureand society; and mentality,in which he includedtime and space;soundsand silence;colors, tastes, and odors; the days of life, and death. Bonfil, like most historical writerswho use the term,does not definewhathe meansby structure,buthis use of the termis significantand the implicationscan be compelling.Thus, he writes,althoughthe Jews of Italysharedmanyideas,social relations,and even sexualintimacieswiththeirChristianneighbors,thegapbetweenthetwo religions,cultures,or peoples was not reduced,but as two groupsof people "livingin the same historicalcontext"they shared"naturalcommunalityof mentalstructures"(p. 152). One of the contributionsof this view is to show thatsharingstructureswithotherpeoples,commonin Jewishhistory,is notthe same as assimilation,despitemanyaccusationsamongJews to the contrary. Similarly,althoughBonfilsassertsthatthe categoriesof time andspacewere

Review: [untitled] Author(s): Howard Adelman Source: AJS Review, Vol. 21, No. 2 (1996), pp. 406-408 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486715 . Accessed: 11/07/2011 16:34 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



406

BOOKREVIEWS

thathas been realizedin the comprehensivestudiesmadeby this important scholar. PinchasGiller Washington University, St.Louis,Mo. Robert Bonfil. Jewish Life in RenaissanceItaly. Translatedby Anthony Oldcorn.Berkeley:Universityof CaliforniaPress, 1994.xiii, 320 pp. RobertBonfil's Jewish Life in RenaissanceItaly is very importantand significant,not only because it providesa fresh, exciting, and thoroughly researchedstudyof an often-misunderstood periodof Jewishhistory,butalso becausein thisoriginalbookhe offersa pioneeringmodelof theapplicationof theAnnalesmentalitemodelof historywritingto the studyof Jewishhistory. It wrestleswith two equally stimulatingquestions:(1) To what extentwas the historyof the Jews in Italy differentduringthe Renaissancethanin the precedingMiddleAges? (2) How can the historiandiscoverthe describethe mentalityof Jewswho lived in differentperiodsof history?Thesequestions, forBonfil,aremoresignificantthanthe conventionalquestionof the extentto whichItaliancultureof the Renaissanceinfluencedthe Jews,becauseforhim this questionassumesthatthese were two distinctcultures,and assumption he will not accept. The key to Bonfil'spresentationis his idea of structures.Eachsectionof the book attemptsto presentthe structuresof a differentaspectof Jewishlife in Italy. These includedsettlementand economy;cultureand society; and mentality,in which he includedtime and space;soundsand silence;colors, tastes, and odors; the days of life, and death. Bonfil, like most historical writerswho use the term,does not definewhathe meansby structure,buthis use of the termis significantand the implicationscan be compelling.Thus, he writes,althoughthe Jews of Italysharedmanyideas,social relations,and even sexualintimacieswiththeirChristianneighbors,thegapbetweenthetwo religions,cultures,or peoples was not reduced,but as two groupsof people "livingin the same historicalcontext"they shared"naturalcommunalityof mentalstructures"(p. 152). One of the contributionsof this view is to show thatsharingstructureswithotherpeoples,commonin Jewishhistory,is notthe same as assimilation,despitemanyaccusationsamongJews to the contrary. Similarly,althoughBonfilsassertsthatthe categoriesof time andspacewere

BOOK REVIEWS

407

perceivedsimilarlyby Jews and Christians,it was the Jewishreligionthat differentiatedthe Jewishperception,and not "essentialdifferencesbetween the Jews and other peoples" (p. 114). For Bonfil, therefore,these shared structuresproduceda Jewishmentalitydifferentin Italythanin otherparts of the world at the same time and differentduringthe Renaissancefrom what preceded it. Yet Halian Jews of the Renaissanceperiod were no less Jewish than Jews in any othertime or place. Bonfil offers a profound of"liberal"and repudiationof long-standingconceptsin Jewishhistoriography a of how much a as measure Jew was to "rationalistic" willing "assimilate" into the contemporaryculture,and "conservative"and "antirationalistic" as reflectingan attractiontowardisolationand obscurantismin the traditional Jewishworld. In particularhe regularlysingles out for strongcriticismthe writingof Cecil Roth, whose work on the Jews duringthe Renaissanceis widely known. in the writingof Jewish In additionto this methodologicalbreakthrough contains Bonfil's book manysignificant,surprising,well-researched, history, and well-arguedobservationsabout Jewish life in Italy. He undermines notions of Jewish economic necessity for Christiansociety,their extensive settlementin Italy,and their favorablerelationswith Christians.He shows carefullythe factorsthatwentintoJewishsettlementandmigration,including the fact thatvery few refugeesfrom SpainreachedItaly.The establishment of the ghetto, however, contraryto popularopinion, often representedan improvementin the position of the Jews, or at least a reluctanceto expel themanda periodof diminishedaccusationsandviolentpersecutions. Bonfil does not documentevery assertionhe makes, and the laconic style of his book often omits the kind of detail that would edify and intrigueReanissancehistoriansas well as generalreaders.In fact, while the organizationof the book is logical and programmatic,the generalistmay derive more benefit from Bonfil's stunninganalysisby turningfirst to the secondsectionof the book. Some of Bonfil's generalizationsare unsupportedand may in fact be unsupportable.I am not sure what his evidence is for claimingthat there was no dialoguebetweenJews and Christian(p. 238). In my own work on Leon Modena,who never spelled his firstname with an e at the end, there is much evidence for extensive dialogueat many levels betweenJews and Christians.Othergeneralizationsof this type includehis assertionthatthere was no youth or adolescencein the premodernworld(p. 255), thatthe bride ceasedto be partof herparents'family(p. 257), thatnobodymarriedfor love

408

BOOKREVIEWS

(p. 259), thateducationalstructuresinheritedfromprecedingages remained unaltered(p. 129), that study was more demandingthankitchenwork (pp. 133-134), and thatthe degreeof literacyof the Jewishpublicwas high (p. 147). At times Bonfil's terminologycan be complicated.He does not make a clear distinctionbetween "form,""content,"and "structure." He seems to maketoo muchof a distinctionat firstbetween"sacred"and"profane"among the Jews. Whileone may disagreeon minormatters,Bonfil'sJewishLifein Renaissance Italy is a creativeand innovativeundertaking,a seminalworkwhich shows the vast eruditionand the methodologicaldeliberationsof one of the leadingJewishhistoriansof this generation.Bonfilhas succeededin reading the historyof the Jewsof the Reanaissancein a new perspective,a perspective thatwill be appliedto otherperiodsof Jewishhistory.This is an important book, and its influencewill be felt for a long time. Howard Adelman SmithCollege Mass. Northempton, Allan Arkush.Moses Mendelssohnand the Enlightenment.Albany: State Universityof New YorkPress, 1994. 304. In his introductionto InterpretingMaimonides,MarvinFox shows how "representativeJews" have the power to beget conflictinginterpretations of their works. Canonicalfigures are "claimed"by subsequentreadersas emblematicof theirown conceptionsof the traditionandits relationto extratraditionalknowledge.Surely,thephilosophicstatureandcommunalauthority thataccruedto Maimonidescannotbe saidto have been attributedto Moses Mendelssohn.Nonetheless,it wouldappearthatMendelssohnwas enoughof a "representative Jew"to havespawneda rangeof interpretations structurally comparableto somewell-knownportrayalsof Maimonides.Accordingto Ron Sigad,Mendelssohnharboredthoroughlytraditionalmemoriesandhopesfor a Jewishpolity ruledby God, while his "liberal"appealfor the separation of churchand statewas an instrumentalconcessionto the regrettablereality of the Galut.For Julius Guttmann,Mendelssohnwas a man within whom traditionalpiety coexisted "side by side" with the universalisticreligious sensibilityof the Enlightenment,with any possible"innerturmoil"obviated

Review: [untitled] Author(s): Jonathan Cohen Source: AJS Review, Vol. 21, No. 2 (1996), pp. 408-413 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486716 . Accessed: 11/07/2011 16:34 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



408

BOOKREVIEWS

(p. 259), thateducationalstructuresinheritedfromprecedingages remained unaltered(p. 129), that study was more demandingthankitchenwork (pp. 133-134), and thatthe degreeof literacyof the Jewishpublicwas high (p. 147). At times Bonfil's terminologycan be complicated.He does not make a clear distinctionbetween "form,""content,"and "structure." He seems to maketoo muchof a distinctionat firstbetween"sacred"and"profane"among the Jews. Whileone may disagreeon minormatters,Bonfil'sJewishLifein Renaissance Italy is a creativeand innovativeundertaking,a seminalworkwhich shows the vast eruditionand the methodologicaldeliberationsof one of the leadingJewishhistoriansof this generation.Bonfilhas succeededin reading the historyof the Jewsof the Reanaissancein a new perspective,a perspective thatwill be appliedto otherperiodsof Jewishhistory.This is an important book, and its influencewill be felt for a long time. Howard Adelman SmithCollege Mass. Northempton, Allan Arkush.Moses Mendelssohnand the Enlightenment.Albany: State Universityof New YorkPress, 1994. 304. In his introductionto InterpretingMaimonides,MarvinFox shows how "representativeJews" have the power to beget conflictinginterpretations of their works. Canonicalfigures are "claimed"by subsequentreadersas emblematicof theirown conceptionsof the traditionandits relationto extratraditionalknowledge.Surely,thephilosophicstatureandcommunalauthority thataccruedto Maimonidescannotbe saidto have been attributedto Moses Mendelssohn.Nonetheless,it wouldappearthatMendelssohnwas enoughof a "representative Jew"to havespawneda rangeof interpretations structurally comparableto somewell-knownportrayalsof Maimonides.Accordingto Ron Sigad,Mendelssohnharboredthoroughlytraditionalmemoriesandhopesfor a Jewishpolity ruledby God, while his "liberal"appealfor the separation of churchand statewas an instrumentalconcessionto the regrettablereality of the Galut.For Julius Guttmann,Mendelssohnwas a man within whom traditionalpiety coexisted "side by side" with the universalisticreligious sensibilityof the Enlightenment,with any possible"innerturmoil"obviated

BOOK REVIEWS

409

AlexanderAltmannsaw by a kindof unself-consciouscompartmentalization. Mendelssohnas a largelysuccessfulharmonizer, open-mindedlyassimilating Enlightenmentcurrentsinto the fabric of Judaismwhile employing his Jewish perspectiveto make genuine innovationsin Europeanthoughtat the highestlevel. For Leo Strauss,Mendelssohnwas a largelyunsuccessful compromiser,unawareof the degree to which he had modifiedthe sterner featuresof traditionalJudaismby presentingit as a "consolatory" teaching, an "Epicurean"adulterationgiving primacy to the assuranceof felicity. Allan Arkush's new book sets forth yet anotherview of Mendelssohn, presentinghim as a "radical"in traditionalclothing.Arkush'sMendelssohn is a devoteeof "naturalreligion"whosestatementson supernatural revelation are to be taken with a measureof suspicion.while Mendelssohnseems to have anticipateda steady deintensificationof halakhicobservance,as Jews assumedboth the rights and duties of citizenship,Arkushdoes not believe thathe would necessarilyhave bewailedsuchan eventuality. The structureof Arkush'sbook leads fromthe universalto the particular Arkushbegins andfromthe metaphysicalto the politicalandprogrammatic. by settingMendelssohnin the metaphysicaltraditionof Liebnizand Wolff. Subsequently,he takesup the questionof the degreeto which Mendelssohn actuallyremainedwithinthis traditionafterthe adventof Kant'sCritique.In his discussionof Mendelssohn'spoliticalthought,Arkushlocates an inconsistencybetweenhis strenuousinsistenceon the inalienabilityof conscience and some of his more cautiousremarkson the questionof censorshipand statesupervisionof the activitiesof atheists. It is in the chapterentitled"SpinozaandOtherAdversaries"thatArkush begins to lay the groundworkfor his main thesis. In contradistinction to Guttmann,Arkush does not believe that the pervasive ethos of the "conservative"or "moderate"enlightenmentmade it perfectly acceptable for Mendelssohnto profess belief in miracles and supernaturalrevelation. The writingsof Spinoza,Reimarus,Lessing, the EnglishDeists, and Voltairehad made significantinroadsinto Germantheo-politicalthinkingby Mendelssohn'stime.TheBiblehadbeendisparagedas theartlesslycomposed repositoryof irrationalteachings,its heroes cast as unworthyrole-models, and its addresseesas credulouswitnesses. For Arkush,then, it becomes a matterof first importanceto find out whetherMedelssohnactuallytook up these challenges,or merelytriedto "deflect"themby artufulrhetoric. ArkushmaintainsthatMendelssohnstudiouslyavoideda directconfrontation with biblicalcriticismand consciouslyremainedwithinthe confinesof

410

BOOK REVIEWS

medievalargumentsfor the veracityof Scripture,knowingall the while that Saadia'sclaims for the reliabilityof traditionas transmittedby generations of adherents,Halevi's appeal to the consensus of the three monotheistic faiths, and Maimonides'reliance on the public natureof the theophany at Sinai could not really stand up to the likes of Spinozaand Reimarus. Elsewhere,Mendelssohnhimself cautionsagainstthe manipulabilityof the naive "commonheap"by deviousclericsanddownplaysliteralrevelationas meantfor those too insensitiveto an inferiormode of divine communication in readthe divineinscription nature. These inconsistencies,and others,serve as the basis for Arkush'sclaim thatthatMendelssohnmerelywishedto give the appearanceof traditionality, so as not to burn his bridges to the Jewish community.As far as his Germanreadersare concerned,his politicalaim in Jerusalemwas to project a Judaismwhich could never contributeto civil strife, since it contained no discretedoctrinesbeyondthose deemedessentialto the underpinningof moral conduct. In reducingJudaismto a revealed law, meant to provide aid in the maintenanceof universaltruths,he wishedto meresupplementary civil integrationof the Jews, while allowingJudaisma for the the way pave harmlessmodicumof particularity. WhileArkushplacesMenelssohnin the traditionof LiebnizandWolffin respectof his metaphysicalfirstprinciples,he places him in the traditionof SpinozaandLockeas regardshis political"use"of theology.Spinozareduced the "essence"of the Bible tojustice,charity,andlove of neighbor,dismissing the ritual law deriving from the ancientbiblical theocracyas irrevocably superseded.This, in orderto allow for a liberalcivil religionbased on the authorityof the Bible. Similarly,Locke"pareddown"the Bible to the belief in Jesus' messiahshipand the possibilityof repentancein the interestof a similarpoliticalprogram.Mendelssohn,then,is also to be seen as a "reducer" of the Bible, thistimeto "law"alone,in orderto facilitatethe civil integration of the Jews withoutalienatingeitherthe Jewishleadershipor those German forceswho mightconstrueJewishspecificityas a stimulusto civil strife. From a methodologicalstandpoint,Arkushdevotes much attentionto locatingcontradictionsin Mendelssohn'swritings.UnlikeAltmann,he does not undertaketo harmonizethem,andunlikeGuttmann,he does notpreferto leave them in place as evidenceof a bifurcatedconsciousness.In somewhat Straussianfashion,he sees the contradictionsas conscious and deliberate, giving indicationof a "public"anda "private"Mendelssohn. of Mendelssohn, Arkushdoesnotreallyfollow Straussin his interpretation

REVIEWS BOOK

411

however.He rather"out-Strausses" Strauss,as least as far as Mendelssohn is concerned.It would appearthat Straussdid not considerMendelssohn to have been a thinkerof the "rank"that would justify a comprehensive esoteric reading, althoughhe did point to certain discrepanciesbetween Mendelssohn'spersonalbeliefs and his publicstatementson isolatedissues. For Strauss,Mendelssohnrepresentedthe superficialattemptof the "moderateenlightement"to defensively"parry"the quarrelbetweenSpinozaand Orthodoxyby bluntingthe totalityof boththe biblicalandthe philosophical claim. Arkush,on the otherhand,appearsto have inheritedfromAltmann, his teacher,a greaterrespectfor Mendelsohnas a thinkerof rank,who must thereforebe conscious of his own contradictions.Since Altmannleft him "MakomLe'HitgaderBo" (as Arkushstates on p. ix) by leaving many of Mendelssohn'scontradictionsunreconciled,Arkushpicks up where he left off. Ratherthan continue the work of harmonization,however, he gives the enhancedstatusthatAltmannattributed evidenceof havingappropriated to Mendelssohnby makinghim eligible for a full-blownStraussiananalysis. It could be that Arkush'sperspective,namely that Mendelssohnwas secretlya radicalenlightenerwho reflectedon Judaismfromthe positionof one who did not reallybelieve in supernatural revelation,preventshim from consideringthe possibility that Mendelssohnmay also have undertakena radicalcritiqueof the Enlightenmentfroma standpointderivedfromJewish tradition,howeverrefined.Mendelssohn'slong "digression"in Jerusalemon the inadequacyof propositionallanguagefor the embodimentof religious insightsand on the idolatryof the writtenword need not be seen only as a It can also be merepreludeto his praiseof the mitzvotas "action-language." seen as partof a somewhatdisguised,yet nonethelesscomprehensivecritique of the Christiantendencyto doctrinalizethe spirit,a tendencythatpersists in the sterildiscursivecultureof the Enlightenment.If Mendelssohnindeed wrotecircumspectly,then it couldbe thatthe very passageshe downplaysas "digressions"and "surmises"pointto importantcomponentsof his personal worldview.If that is so, and his reservationsaboutthe lack of social and religiousvitality obtainingin the mediatedbook cultureof his time are set as an introductionto a long excursuson the origins of idolatry,then what we may have here is a blisteringcritiqueof the "logocentric"characterof Jew speakingout of an Westerncultureundertakenby an eighteenth-century alternativetradition. Arkush'sportrayalof Mendelssohnas an "avant-garde" enlighteneralso preventshim from consideringthe possibilitythathis connectionwith me-

412

BOOK REVIEWS

dieval Jewishthoughtmay have been morethanmerelymercenary.Even if it is calimedthatMendelssohn"uses"Maimonides'overtstatementson the public natureof the theophanyat Sinai in orderto presenta traditionalist persona, this does not mean that Mendelssohndid not assimilatea ore essential,thoughperhapsless explicit, Maimonideaninfluenceon the issue of the originsandpersistenceof idolatry.Certainfeaturesof Mendelssohn's discourseon the developmentof idolatryin Jerusalemsuggest a link with Maimonides'famous introductionto the Laws ConcerningIdolatryin the Mishneh Torah.For Maimonides,for example, the first deviation from humanity'soriginalacknowledgmentof the absolutesovereigntyof the one God derives from an "error."The stars, accordedglory by God Himself, are deemed worthy of worship by men who wish to adore those beings whom God investedwith heavenlystatus.For Mendelssohn,idolatrybegins when moral attributesof God are representedby the typical qualities of animalswhich are then concretizedby hieroglyphicsymbols.Subsequently, attributeGodlikequalitiesto theanimalsthemselves,and people"mistakenly" proceedto developthe mostrepulsiveformsof animalworship.Furtheron in his account,Maimonidesintroducesthe factorof "clericalexploitation,"as "falseprophets"play on the fearsof thepopulaceandadvisethemthatcertain starshave the powerto bestowearthlybenefitsandwithholdsustenance.The of "wily exacerbationof idolatroustendenciesby the "religioususurpation" well. for in Mendelssohn's version as Ultimately, Maimonides, priests"figures of thepopulace theway backto theoriginalinsightis barredby thehabituation to starworship.The verbaleffortsof philosopherslike Abrahamto reeducate his followers have only a very limited effect in the face of a powerful idolatrousculturelike that of the Egyptians.Only the embodimentof the carries originalinsightin a comprehensive,ubiquitous,legal counterculture the hope of restoration.Likewise, Mendelssohnalso expressespessimism concerningthe effortsof philosophersto reorientthe masses.Onlythe action While symbols of Judaismseem to providesome hope of repristinization. the suggestionof links betweenMaimonideaninsightson the perversionof religionwith Mendelssohn'scritiqueof the idolatryof his own timeneedsto the possibilitythatMendelssohnviewedthe priceof be furthersubstantiated, the proliferationof literacyin modemtimes with Maimonideaneyes should perhapsnot be discounted. Whateveris missingfromArkush'sanalysis,however,is morethanmade up for by whathis book contains:some excellentclose readingsof deliberate smoke screensset up by Mendelssohnto bluntcontroversialstatements(see

REVIEWS BOOK

413

especiallyhis readingof Mendelssohn'saccountof the SevenNoahideLaws), a cogently arguedstructuralcomparisonof Mendelssohn'spoliticalproject with thatof SpinozaandLocke,andcomprehensivecomparisonsof positions expressedby Mendelssohnthroughoutthe whole range of his public and privateworks.Ratherthan"setproperlimits to reverencefor his profundity as a thinker,"however (as KennethHart Green writes in his back-cover appraisal),I believe thatArkushhas accomplishedthe very oppositeby his analysisof Mendelssohn'scontradictions.WhatArkushhas actuallydone is to enhanceour awarenessof Mendelssohn'ssubtletyand skill in hidinghis perhapsnot-so-limitedpersonalviews fromhis less-discerningreaders. Jonathan Cohen HebrewUniversity Israel Jerusalem, Alan Silverstein,Alternativesto Assimilation:The Response of Reform Judaismto Americanculture1840-1930. HanoverBrandeisUniversityPress, 1994. 275 pp. How did ReformJudaismrespondto the pressuresemanatingfrom the generalAmericanenvironment,to demographicand generationalchanges, and to the challengeof tryingto instill religiosityin an increasinglysecularizedpopulation?Alan Silverstein'ssocial and institutionalhistoryoffers an unambivalentlypositive assessment. By adoptingto these pressures, Reformnot only continuedto meet the needs of its adherents,but set the organizationalstandardfor Conservativeand OrthodoxJudaismas well. Emphaticallya bottom-up approach,Silverstein balances the necessary discussions of flagship organizationsand leaders with a bird's eye view of four importanturbancongregations(Philadelphia'sKenesethIsrael,San Francisco'sEmanu-El,New Orleans'sTempleSinai, Cincinnati'sKehillah K'doshahB'nai Yeshurun).The author'sown rabbinicexperienceclearly enhanceshis discussionsof the myriadof programsandinitiativesattempted by these congregations. Silverstein'sworkreflectsthe growingconsensus1) thatJudaismas a religion mustbe describedwiththeAmericanandAmericanreligiouslandscape,' A PeopleDivided(1993). 1. See, for instance,JackWertheimer's

Review: [untitled] Author(s): Milton Shain Source: AJS Review, Vol. 21, No. 2 (1996), pp. 416-418 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486718 . Accessed: 11/07/2011 16:35 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



416

BOOKREVIEWS

offeredus a model analysis of Jewish institutionallife. His careful,sober, well-documentedworkdeservesa wide readership. AlanLevenson Cleveland Collegeof JewishStudies Ohio Cleveland,

DavidCesarani.The "JewishChronicle"andAnglo-Jewry,1841-1991.Cambridge:CambridgeUniversityPress, 1994. xiv, 329 pp. The Jewish Chroniclewas foundedin 1841--one of an ever increasing rangeof Englishdenominationalnewspapersand periodicals.Greatlyinfluenced by the EuropeanJewish press, this "organof Anglo Jewry"played a fundamentalrole in the shaping of Anglo-Jewishidentity and in the of Jewsto the majoritysociety.Indeed,writesDavidCesarani, representation it "definedthe parametersfor debate on communaland other issues; it gave Jews in Britainan awarenessof what was happeningto Jews in other countries;it offeredthema digestof Jewishculturalactivity;andit functioned as a forumfor the discussionof Judaism"(p. ix). In its early decadesthe Jewish Chroniclegrappledessentiallywith the place of Jews in VictorianBritain. ReformJudaism,issues of ritual and decorum,the democratizationof Jewish leadership,and anticonversionist polemics were never far from the paper'sconcerns,as was the position of Jews in other countries,most especially the Balkansand Russia. But two questionsappearedparamount:"how to preventcompleteassimilationand how to be a good English citizen, spurningseparatism"(p. 52). Managing these two polaritieswas never an easy task. A very severe test came in the form of the "EasternQuestion"when Jewish supportfor the Turks againstthe nationalaspirationsof ChristianSlavsraisedquestionsof loyalty. The tenuousnessof Jewish acceptancein Englishsociety was most vividly expressedby Goldwin-Smith,the formerRegius Professorof History at OxfordUniversity,who arguedthatthe EasternQuestionhad shownJewish emancipationto havebeena mistake.LittlewonderthattheJewishChronicle welcomedwith greatpleasurethe attentionlavishedon SirMosesMontefiore on his hundredthbirthdayin 1884 and the ennoblementof Sir Nathaniel Rothschildin 1885. In these two gentlemen one could demonstratethe compatibilityof JewishnessandEnglishness.

REVIEWS BOOK

417

That compatibilitywas sorely tested with the growing influx of alien EasternEuropeanJews in the late nineteenthand earlytwentiethcenturies. Amidstcalls for theirrepatriation, theJewishChroniclepushedfor the anglicizationand remoldingof the newcomers,while ignoringJewishsocialism, anarchism,and crime.The Jews' Free Schoolwas entrustedwith the taskof making"JewsEnglishmen"(p. 78), as werethe JewishWorkingMen'sClubs andthe JewishLads' Brigade. Predictablythe Jewish Chronicledenigratedthe incipientZionistmovement and emergedas "one of Herzl's most bitteropponents"(p. 86). The very notion of an internationalZionist conferencewas anathemaand, as it explained,"aninsultto thepatriotismof Jewsof variousnationalities" (p. 87). Thatpatriotismwas demonstrated by Jewishinvolvementin the Anglo-Boer War.The symbiosisbetweenEnglishnessandJewishnesswas possible! Notwithstandingits antipathytowardthe Jewishnationalmovement,the Jewish Chroniclegave wide coverageto the FirstWorldZionistCongressat Basel in 1897. In additionit paid seriousattentionto all manifestationsof antisemitism.Judeophobia,however,was not perceivedas endemic;rather it was explained as atavistic medieval hatredthat would erode in time. Followinga changein the ownershipof the newspaperandthe appointment of LeopoldGreenbergas editorin 1907, the Jewish Chroniclebecamemuch moresupportiveof the Zionistenterprise.Greenbergalso lookedmoreclosely at the seamierside of Anglo-Jewishlife, includingthe white slave traffic. SeriouschallengeswereposedforJewsduringthe FirstWorldWar,when, amidsta wave of anti-alienism,their position in Britishsociety weakened considerably.Once again the Jewish Chroniclefelt obliged to demonstrate Jewish loyalty, ironicallyat the same time as the groundwas being laid for the BalfourDeclaration.HereCesaraniprovidesfascinatinginsightsinto behind-the-scenesnegotiations. The 1930s presentedmajorchallengesfor the Jewish Chronicleas Jews confrontedthe rise of Nazism, the BritishUnion of Fascists,and the plight of Jewish refugees. Focus duringthe Second WorldWarwas on the home front,domesticantisemitism,andthe MiddleEast,andit was only towardthe end of the warthatthe Jewishcatastropheitself was consideredin any detail. HithertotheJewishChroniclehadtakenthe linethatspecialpleadingforJews was unacceptable.The primarytask was to defeatthe Germans.Sentiment changed rapidly after the war as GreenbergchallengedBritish policy in Palestine. Ultimately he was forced to resign because of his anti-British editorials.

418

BOOK REVIEWS

Thepostwaryearswereless stressful.Emphasiswas on disaffiliationfrom Judaism,the riseof racismin Britain,the natureof the Boardof Deputies,and questionsof Orthodoxy.Withregardto the latter,Cesaraniprovidesdetailed andinterestingcoverageof the battlesbetweenWilliamFrankel,editorof the Jewish Chroniclefrom 1958 to 1977, andthe chief rabbi,IsraelBrodie,over the "JacobsAffair."Besides domesticissues the papercontinuedto cover worldJewry,especiallyevents in Israel. It would have been easy for those wishing to commemoratethe 150th of theJewishChronicleto havedecidedon a glossy,nonacademic, anniversary coffee-tabletribute.Insteadthe scholarlyroutewas chosen, and those concernedareto be commendedforthis. In DavidCesaranitheJewishChronicle has foundits historian.He takeshis readersintothe editorialoffice,acquaints them with proprietarybattles, and remindsthem of business mattersand circulationfigures.Most importantly,he demonstratesadmirablythe axiom enunciatedat the outset of this carefullyresearchedand well-writtenstudy: "Whileit is impossibleto writethe historyof Anglo-Jewryrelyingsolely on the Jewish Chronicle,it is equallyimpracticableto trywritingAnglo-Jewish historywithoutit" (p. xi). MiltonShain of CapeTown University CapeTown,SouthAfrica Aron Rodrigue.Images of Sephardiand EasternJewries in Transition.The Teachersof theAllianceIsraeliteUniverselle,1860-1939. Seattle:University of WashingtonPress, 1993. x, 308 pp. In Imagesof Sephardiand EasternJewriesin Transition,AronRodrigue has translated,organizedthematically,and providedprovocativeand inforrich arrayof letters,reports, mativeintroductionsto the correspondence---a teachers of the AllianceIsraelite and directives, policy guidelines-between Universelleand the Alliance CentralCommitteein Paris. Understandably, modernJewish historianshave tendedto limit their focus to specific geographicareas and to particularcommunitiesof Jews. Yet as this excellent studysuggests,muchcan be learnedwhentheseboundariesaretranscended. By probing the delicate, problematic,and dynamic interactionsbetween westernizedJewry and their Sephardiand Easterncoreligionists,Rodrigue

Review: [untitled] Author(s): Frances Malino Source: AJS Review, Vol. 21, No. 2 (1996), pp. 418-421 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486719 . Accessed: 11/07/2011 16:35 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



418

BOOK REVIEWS

Thepostwaryearswereless stressful.Emphasiswas on disaffiliationfrom Judaism,the riseof racismin Britain,the natureof the Boardof Deputies,and questionsof Orthodoxy.Withregardto the latter,Cesaraniprovidesdetailed andinterestingcoverageof the battlesbetweenWilliamFrankel,editorof the Jewish Chroniclefrom 1958 to 1977, andthe chief rabbi,IsraelBrodie,over the "JacobsAffair."Besides domesticissues the papercontinuedto cover worldJewry,especiallyevents in Israel. It would have been easy for those wishing to commemoratethe 150th of theJewishChronicleto havedecidedon a glossy,nonacademic, anniversary coffee-tabletribute.Insteadthe scholarlyroutewas chosen, and those concernedareto be commendedforthis. In DavidCesaranitheJewishChronicle has foundits historian.He takeshis readersintothe editorialoffice,acquaints them with proprietarybattles, and remindsthem of business mattersand circulationfigures.Most importantly,he demonstratesadmirablythe axiom enunciatedat the outset of this carefullyresearchedand well-writtenstudy: "Whileit is impossibleto writethe historyof Anglo-Jewryrelyingsolely on the Jewish Chronicle,it is equallyimpracticableto trywritingAnglo-Jewish historywithoutit" (p. xi). MiltonShain of CapeTown University CapeTown,SouthAfrica Aron Rodrigue.Images of Sephardiand EasternJewries in Transition.The Teachersof theAllianceIsraeliteUniverselle,1860-1939. Seattle:University of WashingtonPress, 1993. x, 308 pp. In Imagesof Sephardiand EasternJewriesin Transition,AronRodrigue has translated,organizedthematically,and providedprovocativeand inforrich arrayof letters,reports, mativeintroductionsto the correspondence---a teachers of the AllianceIsraelite and directives, policy guidelines-between Universelleand the Alliance CentralCommitteein Paris. Understandably, modernJewish historianshave tendedto limit their focus to specific geographicareas and to particularcommunitiesof Jews. Yet as this excellent studysuggests,muchcan be learnedwhentheseboundariesaretranscended. By probing the delicate, problematic,and dynamic interactionsbetween westernizedJewry and their Sephardiand Easterncoreligionists,Rodrigue

BOOK REVIEWS

419

not only reveals the distinctiveness,self-representation, and self-identityof but also presentsan extraordinary lens withwhichto view the "westernizers" of MiddleEasternandNorthAfricanJewry. sociopoliticaltransformation Fromits inceptionin 1860,theAlliancehadclearlydefinedgoals:"towork throughoutthe worldfor the emancipationandmoralprogressof the Jews;to help effectivelyall those who sufferbecausethey areJews;to encourageall publicationsdesignedto achievetheseresults"(p. 7). Motivatedby a genuine sentimentof Jewish solidarityand a commitmentto the Enlightenment ideology of moral virtue, economic utility, and political liberty,Alliance members,largelyalthoughneverexclusivelyfromFrance,set themselvesthe task of transforming,or in theirown words,of regenerating,the Jews of the world. The means?Modem, intellectuallyrigorousschools for Jewishgirls andboys. By 1939, the Alliance had established127 schools from Morocco to Iran.Some of these schools were coed, most were primary,and a few were vocational.Althoughthe teacherswere originallychosen fromgraduatesof Jewish schools in Franceand the RabbinicalSeminaryin Paris,they were subsequentlyrecruitedfrom the OttomanEmpireand in smallernumbers from North Africa and the Middle East. They then were trainedby the Alliancein Paris--eitherat the EcoleNormaleIsra61ite Orientaleor, if young women, at the InstitutBischoffsheim,Mrs. Isaac's,and Miss Weill-Kahn's, andfinally,after1922,at the Alliancenormalschoolforwomenin Versailles. Predictablytheserecruitswere fromless-well-to-dofamilies.Forthe women, moreover,in additionto prestige,the position of teacheralso providedthe only careerin which they could lead an independentexistence. Letters-for example,from Mrs. Weismann,who arrivedat the Institut Bischoffsheimfrom Adrianopleat the age of fourteen-speak poignantly of the culturalshock experiencedby the young men and women as they arrivedin cosmopolitanParis.Fouryears later,however,they providedthe Alliance with the first indicationthatthe goal of westernizingcould indeed succeed.As Rodriguehas so acutelyobserved,these teachers,"missionaries for modem Westerncivilization"(p. 38), became simultaneouslyethnographers and informants,mediatingthe informationreachingParisthroughan "ambiguousand veiled dialogue"(p. 135) between"self' and"other"which were paradoxicallyone andthe same. Throughoutthis work, Rodrigue'sanalyses,whetherof MiddleEastern society, French Jewry, or the Alliance teachers,are subtle, sophisticated, nuanced,and, in at least one instance,perhapseven controversial.They are

420

BOOKREVIEWS

also so adroitlywoven into the primarydocumentsthat the readernever looses the vitalityand immediacyof the first-handaccounts. The very emergenceof a westernizedelite such as the Allianceteaching corps, Rodrigueargues, suggests that traditionalJewish society may well have been in decline even before the impact of the Alliance made itself felt. As for the teachers,theiroften-scathingcritiquesof this society served to underlinethe distancethey soughtbetweenthemselvesand theirorigins. and self-identity,they had becomeWesternJews Both in self-representation tells us, a "self-legitimizingdramaof emancipation" (p. reenacting,Rodrigue 10). Althoughthe majorityof the lettersand reportsare frommale teachers, women's voices are also heard. As self-defined"feminists,"they decry the condition of women in Muslim lands and advocate radical reforms to improve the position of their coreligionists.Notwithstandingcontrary evidence concerningJewish women in CentralEurope,Rodriguesuggests that in many instancesthese Sephardiand EasternJewish women became "vectors"of the most radicalforms of westernization.Because they were women, they viewed westernizationmore positively than did their male counterparts. The leadersof the Alliance,of course,providedthe blueprintfor muchof the discourseof the teachers.And it is herethatone gains importantinsights into the identity of FrenchJewry,which was, at one and the same time, assimilationistand devotedto Judaism,proudof being Frenchand equally assertiveof its connectionto andsolidaritywiththe Jewishpeople.But if this model representsa new form of Jewishethnicity,it is also clearlyindebted to the EuropeanHaskalah.How often one is remindedof the maskilimof the eighteenthandearlynineteenthcenturies,as the Allianceteachersdiscuss the significanceof dress, decry the "jargon"of theircoreligionists,critique traditionalJewishsocietyandculture,andunderscorethe needforproductive employment.And yet I would also arguethattheirambivalencetowardthe Sephardiandeasterncommunitiesdemonstrateshow easily the attitudesand posture of non-Jewishadvocatesof Jewish reformwere internalizedand a centurylaterby the Jews themselves. appropriated As with all fine works, one wishes for even more. One wonders,for example, how the teachersof the Alliance Israelite,immersedin French culture,language,andcivilization,resembledanddifferedfromtheirFrench counterparts.Recent studies such as JacquesOzouf and Mona Ozouf's La Republiquedes Instituteurs(Paris, 1992) will be helpful in placing the

BOOK REVIEWS

421

Alliance teachersin context.In the meantime,Aron Rodriguehas provided us with a richly illustratedentry into a world whose significancecan no longerbe ignored. FrancesMalino WellesleyCollege Mass. Wellesley,

LauraZittrainEisenberg.My Enemy'sEnemy:Lebanonin the Early Zionist Imagination,1900-1918. Detroit:WayneStateUniversityPress, 1994. 219 pp. Israel's debacle in Lebanonin 1982 propelledmany researchersand historiansto examineits policy towardLebanonin generalandthe Maronite Numerousbooksandarticleshavebeenpublishedin communityin particular. the lastdecadereviewingIsrael'sinvolvementin Lebanonduringthe 1975-76 civil war, its invasion in 1982, the siege of Beirutand the eventualforced withdrawalfrom most of Lebanonthree years later.LauraZ. Eisenberg's initial interestin Israel'spolicy towardLebanonwas also sparkedby her presencein Israelin June 1982. She chose, however,to focus herresearchon the rootsof the Zionistmovement'spolicy towardthe Maronitesin Lebanon until 1948, namely,before the establishmentof the State of Israel.Details on the uniquerelationshipbetween the Zionist movementin Palestineand the Maronitecommunityin Lebanonin the 1930s and 1940s had already been published,includingin the memoirsof EliyahuElath (Epstein),who had been one of the main architectsof this alliance.Eisenberg,however,is the firstto presenta comprehensivestudyof the Zionist-Maronite alliancein the prestateyears. Eisenbergrelied overwhelminglyon Zionist sources, in particularthe Central Zionist Archives. She justifiably chose to limit her researchto the Zionist policy towardLebanonand the Maronites,and refrainedfrom enteringinto the fractiousnatureof Lebaneseand Maroniteconfessional politics. A more thorough examinationof the motives of the Maronite leaders,bothreligiousandsecular,who advocatedclose cooperationwith the Jews in Palestine,would undoubtedlyhave provideda betterunderstanding of this relationship.But even so, she has succeededin presentinga concise

Review: [untitled] Author(s): Meir Zamir Source: AJS Review, Vol. 21, No. 2 (1996), pp. 421-423 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486720 . Accessed: 11/07/2011 16:35 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



BOOK REVIEWS

421

Alliance teachersin context.In the meantime,Aron Rodriguehas provided us with a richly illustratedentry into a world whose significancecan no longerbe ignored. FrancesMalino WellesleyCollege Mass. Wellesley,

LauraZittrainEisenberg.My Enemy'sEnemy:Lebanonin the Early Zionist Imagination,1900-1918. Detroit:WayneStateUniversityPress, 1994. 219 pp. Israel's debacle in Lebanonin 1982 propelledmany researchersand historiansto examineits policy towardLebanonin generalandthe Maronite Numerousbooksandarticleshavebeenpublishedin communityin particular. the lastdecadereviewingIsrael'sinvolvementin Lebanonduringthe 1975-76 civil war, its invasion in 1982, the siege of Beirutand the eventualforced withdrawalfrom most of Lebanonthree years later.LauraZ. Eisenberg's initial interestin Israel'spolicy towardLebanonwas also sparkedby her presencein Israelin June 1982. She chose, however,to focus herresearchon the rootsof the Zionistmovement'spolicy towardthe Maronitesin Lebanon until 1948, namely,before the establishmentof the State of Israel.Details on the uniquerelationshipbetween the Zionist movementin Palestineand the Maronitecommunityin Lebanonin the 1930s and 1940s had already been published,includingin the memoirsof EliyahuElath (Epstein),who had been one of the main architectsof this alliance.Eisenberg,however,is the firstto presenta comprehensivestudyof the Zionist-Maronite alliancein the prestateyears. Eisenbergrelied overwhelminglyon Zionist sources, in particularthe Central Zionist Archives. She justifiably chose to limit her researchto the Zionist policy towardLebanonand the Maronites,and refrainedfrom enteringinto the fractiousnatureof Lebaneseand Maroniteconfessional politics. A more thorough examinationof the motives of the Maronite leaders,bothreligiousandsecular,who advocatedclose cooperationwith the Jews in Palestine,would undoubtedlyhave provideda betterunderstanding of this relationship.But even so, she has succeededin presentinga concise

422

BOOKREVIEWS

but accuratepictureof the Maronites'ideological,economic,and political motivesfor seekingan alliancewith the Zionistmovement. The authordefines threeperiodsin the developmentof Zionist interest in Lebanonbefore 1948: an earlyencounterbeforeWorldWarI and during the 1920s afterthe establishmentof GreaterLebanon;the close cooperation duringthe 1930s in light of the common interestsof the two nationalist movements-Jewish Zionist and ChristianLebanese-that confrontedthe strongoppositionof the ArabMuslimmajority;andthe 1940s,duringwhich the Zionistleadershipbecameincreasinglydisillusionedwith theirMaronite allies' inabilityto concretizetheircommitments. The most significantof these periodswas the 1930s, when the Zionists had high expectationsfrom theirties with the prominentMaroniteleaders, particularlyEmile Edd6,then presidentof the LebaneseRepublic.It must be noted, however,thatthis was an extremelydifficultperiodin the history of the Zionistmovement,which was then strugglingto realizethe national aspirationsof the Jews for a homelandin Palestineat the time of the violent Arab revolt (1936-39) and Britain's hesitant and increasinglypro-Arab policy.The Zionistleaders'tendencyto overestimatethe Maronites'friendly overturesis thereforeunderstandable. Indeed,it was duringthis periodthat the conceptof the "allianceof minorities,"namely,the cultivationof close cooperationwithnon-Muslimornon-Arabminoritiesin theregionagainstthe common enemy-the Arab-Muslimnationalistmovement--emerged.This conceptwas to dominateIsrael'sregionalpolicy well after 1948. Eisenberg has done an excellent job of describingthe processes which led to the developmentof this conceptin Israelipolicy. Althoughshe is carefulnot to ties before referto it explicitly,it canbe arguedthattheclose Zionist-Maronite 1948playednot an insignificantrole in the decisionof Israeligovernmentsto renewtheirhistoricrelationshipwith the Maronitecommunityin the 1970s andearly 1980s. Eisenbergcriticizesthe Zionist leaders'"faulty"policy towardthe Maronites,and theirunrealisticexpectations.It seems that in the 1940s these leaders, including David Ben-Gurionand Moshe Sharett,were far more realisticandhad fewerexpectationsfromthe Maronite'soverturescompared with the Israeligovernmentof 1982, which led its countryinto a disastrous warbased on undeliverablepromisesby BashirJemayelandotherMaronite leaders with regardto a close political and militaryalliance with Israel. Nevertheless,Eisenberghas writtenan excellentworkcomprisinga valuable and importantcontributionto existing literatureon the shapingof Israel's

BOOK REVIEWS

423

"foreignpolicy"towardthe Arabworld in general,andtowardLebanonand the Maronitesin particular,in the prestateyears. MeirZamir Ben-Gurion of theNegev University Israel Beersheva, Tony Kushner,The Holocaust and the LiberalImagination:A Social and CulturalHistory.Cambridge,Mass.: Blackwell Publishers.1994. xiii, 366 pp. This is a well-researchedbook which, however,advancesan untenable thesis. TonyKushnerexplainsthe failureof Britainandthe UnitedStatesto help rescue the threatenedJews of Europeas due to the limitationsof "the liberal imagination"and "liberalculture."He does not adequatelyexplain these terms, but he uses them frequentlyand interchangeably, along with and "liberal "liberal universalism." values," "liberalism," "In Britain,"he writes, "the limitationsof the liberalimaginationmade it hardfor most to accept the realityof irrationalfacts such as the planned exterminationof the Jews" (p. 137). People were, indeed, slow to see that the Nazis were moving from persecutionto extermination,but this was not due to "liberalism."The greatmajorityof the Jewishvictims, includingthe ultra-Orthodox,who were quite uninfluencedby "liberalculture,"did not initiallybelieve thatthe Nazis were planningtheirsystematicextermination. Ghettoleaders,to use a tragicexample,believedthatthe Jewswould survive if they madethemselvesuseful to the Nazi war effort.Extermination was so irrationalandwent so farbeyondtraditionalantisemitismthatit was difficult to comprehend,with or withoutthe influenceof "theliberalimagination." Kushnerhas writtenseveralbooks andmanyarticlesaboutrecentJewish history in Britain,and his currentbook is based on considerableresearch. It does a good job of telling how the news, first of persecutionand then of extermination,came to Britainand to the United States,and of how the two governments,despitetheirexpressionsof sympathy,refusedto moderate the restrictiveimmigrationpolicies, which denied rescue to the victims. He does, however,cite one interestingexception.The Britishgovernment, which acceptedthe adviceof the BritishMedicalPractitioners Unionandthe BritishMedicalAssociationto barentranceto Jewishdoctors,allowed20,000 young Jewish girls to enter as domestic servants.The servantsunion was,

Review: [untitled] Author(s): Melvin Shefftz Source: AJS Review, Vol. 21, No. 2 (1996), pp. 423-425 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486721 . Accessed: 11/07/2011 16:35 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



BOOK REVIEWS

423

"foreignpolicy"towardthe Arabworld in general,andtowardLebanonand the Maronitesin particular,in the prestateyears. MeirZamir Ben-Gurion of theNegev University Israel Beersheva, Tony Kushner,The Holocaust and the LiberalImagination:A Social and CulturalHistory.Cambridge,Mass.: Blackwell Publishers.1994. xiii, 366 pp. This is a well-researchedbook which, however,advancesan untenable thesis. TonyKushnerexplainsthe failureof Britainandthe UnitedStatesto help rescue the threatenedJews of Europeas due to the limitationsof "the liberal imagination"and "liberalculture."He does not adequatelyexplain these terms, but he uses them frequentlyand interchangeably, along with and "liberal "liberal universalism." values," "liberalism," "In Britain,"he writes, "the limitationsof the liberalimaginationmade it hardfor most to accept the realityof irrationalfacts such as the planned exterminationof the Jews" (p. 137). People were, indeed, slow to see that the Nazis were moving from persecutionto extermination,but this was not due to "liberalism."The greatmajorityof the Jewishvictims, includingthe ultra-Orthodox,who were quite uninfluencedby "liberalculture,"did not initiallybelieve thatthe Nazis were planningtheirsystematicextermination. Ghettoleaders,to use a tragicexample,believedthatthe Jewswould survive if they madethemselvesuseful to the Nazi war effort.Extermination was so irrationalandwent so farbeyondtraditionalantisemitismthatit was difficult to comprehend,with or withoutthe influenceof "theliberalimagination." Kushnerhas writtenseveralbooks andmanyarticlesaboutrecentJewish history in Britain,and his currentbook is based on considerableresearch. It does a good job of telling how the news, first of persecutionand then of extermination,came to Britainand to the United States,and of how the two governments,despitetheirexpressionsof sympathy,refusedto moderate the restrictiveimmigrationpolicies, which denied rescue to the victims. He does, however,cite one interestingexception.The Britishgovernment, which acceptedthe adviceof the BritishMedicalPractitioners Unionandthe BritishMedicalAssociationto barentranceto Jewishdoctors,allowed20,000 young Jewish girls to enter as domestic servants.The servantsunion was,

424

BOOKREVIEWS

apparently,muchweakerthanthose of the physicians.WhenKushnersticks with such concretematters,he is interestingand informative.Unfortunately, he constantlyreturnsto his maintarget,"liberalism." "Liberaluniversalism,"accordingto Kushner,forbadeaction to help a particulargroup:"Withremarkableconsistencyand in partialcontrastto the United States the British governmentheld closely to these liberal values throughoutthe war"(p. 198). These "liberalvalues,"accordingto Kushner, explain the ForeignOffice's answerto a requestby the chief rabbiin the summerof 1944 thatBritaingranta protectedstatusto the Jews of Hungary: "It is not the policy of HMG to regardJews as belonging to a separate category.It is felt thatdiscriminationof this kind savourstoo stronglyof the Nazi attitudetowardsJews"(p. 199). This is certainlyan elegantexcuse, but Whena particulargroupis not whatis commonlyunderstoodas "liberalism." it is not a violation of liberalprinciplesto single out for persecution, singled thatgroupout for specialhelp. Kushnerfindsanotherupholderof"liberalofficialvalues"in theAmerican Assistant Secretaryof State, BreckinridgeLong, the official in charge of issuingvisas, or moreaccuratelyof denyingthem.Long,morethanany other official,madesurethatthe gatesof refugein the UnitedStatesremainedshut. Kushnerwrites that Long "was not a pathologicalantisemitewho hatedall Jews.... In fact Long revealedclassic liberaltendencieswith regardto the Jews of Europe. . . . Long's liberalism was reflected in his commitment to

individualism"(p. 160). True,Long believed that Russianand Polish Jews were "lawless,scheming,defiant,and in many ways unassimilable,"but he also believed the same aboutthe lower ordersof Slavs and WesternAsians. writesKushner,"wasthus not specificallyaimedat "Long'srestrictionism," one group"(p. 161). Suchinclusiveness,in Kushner'sview, makesLong(and possiblyArchieBunker)a liberal. ErnestBevin, the BritishForeignSecretaryin the postwarLabourgovernment,opposedJewishimmigrationinto Palestineandwantedonly restricted Jewish immigrationinto Britain.He warnedthe Jews thatthey could rouse antisemitismby getting"toomuchat the headof the queue."Kushnerwrites thatBevin was "seenby many as a greatenemy of the Jewishpeople. What has been little understood,however,is the tenacitywith which Bevin clung to the liberalprincipleswith regardsto the Jews"(p. 233). Bevin, apparently, was acting in the spiritof an earlierForeignOffice documentwhich stated that(theopinionof "HisMajesty'sGovernment[is] thatJewsmustbe treated as nationalsof existing states.To single out 'the Jew' as a separatecategory

BOOK REVIEWS

425

[would]perpetuatethe veryNazi doctrinewe aredeterminedto stampout"(p. 127).DavidWyman,in TheAbandonment of theJews, doesnot see the liberal influencewhichKushnersees everywhere.Wymandescribesthe conservative victories in the 1942 congressionalelections in Americaas a blow against any possibleprogramfor help to Jews:"Witha moreconservativeCongress due in Washingtonin January1943, prospectsfor congressionalsupportto help the strickenJews of Europewere bleak"(p. 58). Kushnerdedicateshis bookin partto EleanorRathbone,a Britishmember of Parliamentwho workedtirelessly,thoughon the whole unsuccessfully,for large-scaleimmigrationof Jews. She "wasto die shortlyafterthe war,ill and exhaustedby her activities"(p. 200). Kushnerwritesof her with admiration andgratitude.His descriptionsof herworkaremovingandtragic.It may be thatthe terms"liberal"and "conservative"are of little use in this matter.A on others.But if personcan be "liberal"on some issues and "conservative" the label "liberal"is used, it is betterused to describepeople like Rathbone. can be used in manydifferentways, but it is usuallyassociated "Liberalism" with civil liberties,tolerance,and freedom.It can be simple-minded,but it It mandatessympathyfor the victim and directs is not usuallyhard-hearted. thatsympathywherethe sufferingis greatest.I believethatEleanorRathbone embodied"liberalvalues"duringthoseterribleyears.BreckinridgeLongand most of the officialsof the ForeignOfficeandthe StateDepartmentdid not. Once the Holocaustbegan, most of the Jews of Europewere trapped. Some could have been saved beforethe war;others,perhapsa few hundred thousand,mainly in Romaniaand Hungary,could have been saved laterin the war. They were not saved, becausethe governmentsof Britainand the UnitedStatesdid not wantto save them.They deploredtheirmurder,but did not want them arrivingon their shores.They set forththeirjustificationsin pious andsometimeseven liberalterminology,whichKushneracceptsat face indifference value.He arguesthatit is glib to cite antisemitismorbureaucratic as the cause of this policy. But why did Britainand the United Stateslack the generosityto open theirdoorsto peoplewho were being deniednot only civil liberties,tolerance,and freedom,but life itself? Was it."liberalculture I thinknot. and"theliberalimagination"? MelvinShefftz University Binghamton N.Y. Binghamton,

Review: [untitled] Author(s): Yeshayahu A. Jelinek Source: AJS Review, Vol. 21, No. 2 (1996), pp. 426-429 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486722 . Accessed: 11/07/2011 16:35 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



426

BOOKREVIEWS

Moshe Y. Herczl. Christianity and the Holocaust of Hungarian Jewry.

Translatedby Joel Lerner.New York:New YorkUniversityPress, 1993.299 pp.

It is noteasyto reviewthepresentbook,forat leasttwomajorreasons. First,the authorof the volumehas passedaway,andthereforewordsof criticism areaimedina void.Theycanmeetwiththereaction of thescholarly but cannot a "face-to-face" confrontation. Andnext,the provoke community, thevolumeconstitutes an veryessenceof thebookis a sourceof frustration: andCatholicattitudes attackon Christian towardJudaismand acrimonious of Christianity in Hungary, boththeestablishment a mercilessimpeachment andthe faithful.Whilehistoriansareexpectedto tell the truth,the whole is truth,andnothingbutthetruth,onewonders,in an erawhenChristianity whether a avenues toward one-sided however Judaism, discussion, seeking sincere,is theproperway to dealwiththispainfultopic.MosheHerczlset vis-a-visJewsandJewishlifeof Hungary's three outto describethebehavior denominations andReformed,i.e., (Catholic,Evangelical, majorChristian thathis discussioncenterson Hungary Calvinist).It shouldbe emphasized and the Magyarethnicgroup.Nonetheless,when proper(Magyarorszag) WarI Hungary, he washardlyable tellingthestoryof theJewsin pre-World blocks.TheJewryof old Hungary to avoidseveralstumbling encompassed of theMagyar-Jewish severaldifferent approach groups,butthenationalistic treatedJewslivingin theouterrimandtheJewsof "Trianon establishment as if theywerethesame.TheMagyarauthorities, however,were Hungary" aswasthoroughly demonstrated wellawareof thedifferences, bypapersread on Hungarian Conference attheBar-Ilan University Jewryin thesummerof 1994. Withoutgoing into details,it seemsthatthe Magyarauthorities were morelenientandliberaltowardJewslivingin theborderareasthantoward the Jews of Hungaryproper.Unfortunately,historianshave so far paid little attentionto this phenomenon,and Herczl is no exception.While the authoritiestended to be more forthcomingto Jews in the borderregions, Jews of the homecountryreceivedthe hostile aimingat theirMagyarization, treatmenttypicalof ChristianEurope.As a result,the growthof antisemitism whichwas very in Hungarywentunnoticedby the localJewishestablishment, anxiousto demonstrateits patrioticzeal, and the governmentdid nothingto preventit. Antisemitismincreasedsteadilyin the pre-WorldWarI years,and was exportedto Slovakia,Croatia,and otherlandsof the outerrim. Herczl,

BOOK REVIEWS

427

takes note of faithfulto the traditionof Jewish-Hungarian historiography, anti-Jewishexcesses in the land of the Magyars,but ignoresthe dynamics confrontationand its impacton Jewish life in of the Magyar-non-Magyar Pannoniaandthe borderareas. Thesecondpartof thevolumefollowsandcloselyanalyzestheanti-Jewish line of the Magyarauthoritiesbetween the two world wars. Jews were no longerregardedas contributingto the survivalof the "Magyarrace."Jews in the borderlandswere left alone to face the realityof life in the survivor states,and could play little partin the Magyarstruggleagainstthe "diktat" of the treatyof Trianon.Consequentlyalso, the Jews who remainedin the Magyar state bore the brunt of undilutedMagyarnationalism.Although Herczldescribesthe Tisza-Eszlarblood-libelin detail,he is still almosttaken by surpriseby the vehementhostilityto Judaismwithinthe Magyarnation, as if it were somethingnew, unheardof, and unexpected,that came into existencemainlyduringandafterWorldWarI. From this point the authortreatsMagyarhatredof the Jews as willed by the Almighty-something thoroughgoing,unmitigated,and total. He presentsvery, very few exceptionsto the all-encompassingand unlimited Magyarpopular,political,and religioushatredof the Jews. In his treatment of the topic, Herczl tries to persuadehis readersthat Hungary'schurches, government,andpopulaceat largesingledout the Jews for discomfitureand mistreatment.But it is well known that other minorities(Serbs, Slovaks, Russians,etc.) were also treatedbadly,and Serbstoo were exterminated. The exampleschosenby Herczlto demonstratehis doctrineareconvincing. He presentsMagyarChristianityas imbuedwith medievalcontemptand hostilitytowardJews. He drawsall threechurchesinto this picturewithout the slightest qualification,includingreligious leaders,rank-and-fileclergy, andthe masses of believers.The treatmentwas akinbetweenthe wars,until the Germanoccupationof Hungary,andduringthe finalchapteruntilthe end of the war. Beforeembarkingon an analysisof Herczl'smodusoperandi,it is proper to state that the volume is marredby abundantfactographicalmistakesand Sometimesone wonderswhetherthe misrepresentations misrepresentations. may have been purposefulor intentional.For example, it is evident that Herczlpresentsthe detailsof the documenttermedthe "Vrba[!?] report"in a fashionthatsupportshis thesis.(Onewonderswhy he failsto mentionWetzler [Lanik],the man who escapedwith Vrba[Rosenberg]and co-authoredthe reporton Auschwitzbrokethe report.)Herczl claims that the Vrba-Wetzler

428

BOOKREVIEWS

terriblenews about the death camps in Hungary.In 1942, however,when Gisi Fleischmann(of Slovak "Nebenregierung" fame) was in Budapestto obtainfinancialsupportfromthe leadersof MagyarJewry,she informedher hosts that Jews were being gassed in the camps. They alreadyknew this, however,and one of them assuredGisi that it was a "sweet death"(edes halal), meaningthatit was painless.Gisi's lettersare availablein numerous archives,andHerczlshouldhave knownbetter. The book's main problem is its uncriticalapproachto the topic. As was said above, the presentationis convincing,but are these all the available facts? Herczl deals with three Christiandenominations.Accordingto his presentation,all three took the same stand towardthe persecutionof Jews-all threeequallybad,equallyhostile,equallyinconsistent.Therewere no exceptionsand no differences.The reviewer,closely familiarwith the Christianchurchesof Slovakia,which until 1918 constituteda single body with the churchesin LowerHungary,remainsunconvinced.The differences between denominations,even in the same city, were considerable.Is it conceivablethat Hungary'schurchesadopteda uniformpolicy in the short spanof twentyor twenty-fiveyears?Thattherewere no local variations,no movementin time and space, everythingthe same,total hostility?It is hard to believe. The anti-Jewishpolicies of the CatholicChurchand clergy in Hungary, whetherbeforeorafterWorldWarI, arewell known.Whiletheuppernobility, the magnates,defendedthe Jews, havinginvitedthem,in the eighteenthand nineteenthcenturies,to settle on theirestates,the clergy toiled to make the Jewishresidentsmiserable.Still, therewere effortsto befriendJews in the nineteenthcentury.In UpperHungary,membersof theclergyfrequentlyacted as agentsof Magyarization,althoughadmittedlyin theirview Magyarization All of this also meantconversion,i.e., Magyarization-cum-Christianization. is missingfromHerczl'spresentation. Solicitude for converts was the only exceptionto the usual Christian treatmentof Jews. The policy of saving souls insteadof lives was apparent in many parts of Nazi-occupiedEurope,and Hungarywas no exception. Nonetheless,althoughthis seems to have eluded Herczl, the churchoften deviatedfrom the teachingsof St. Paul, for adherenceto the faith had no racialimplicationsin the era of classicalChristianity. Nevertheless,we must ask whetherthe entireclergy was so blindedby hatredas not to recognize the evil being done to Jews?Herczladmitsthattherewere a few exceptions, but says they could be countedon the fingersof one hand;he claimshe was

BOOK REVIEWS

429

unableto find threerighteouspersonsin Hungarylike the ones who, in the legend,could have saved Sodom.Herczl,it would seem, was afflictedby the same diseasehe censuredin Christians. Studentsof the Holocaustin Slovakiaarewell-familiarwith the nameof SisterMariaSzlachta,a Magyarnun who contactedthe pope in an attempt to rescue Slovak Jewry.Towardher pleadingneitherCardinalSeredi nor Rotta,the papalnuncio,remainedindifferent.Perhapsit was pre-WorldWar I tendenciesthatmoved Szlachtaand Seredito be concernedaboutthe Jews of the borderregions. Nevertheless,their deeds were just, and should not be forgotten.No work dealing with the Holocaustin Slovakiafails to call attentionto the effortsof individualmembersof the clergy to help Jews.xyz Herczl does not mentionMariaSzlachta.I am convincedthat in this case he acted in good faith, and omittedthe good Christianby mistakeand not on purpose.Nonetheless,the omissionis significantand a testimonyagainst him. Herczl'sworkwas an effortof supremetoil, doneby an individualhaunted by painfulmemories.The lack of professionalismin his approachis revealed by his frequenteditorialcomments,the way he structuredthe story,and the way he presentsit. Quite obviously,he cannotbe evaluatedby professional standazds.For a layman,he did a goodjob, but the subjectstill needs to be treatedprofessionally. A. Jelinek Yeshayahu of theNegev Ben-Gurion University Israel Beersheva, ReenaSigmanFriedman.TheseAre OurChildren:JewishOrphanagesin the UnitedStates, 1880-1925. Hanover,N.H.: BrandeisUniversityPress, 1994. xiv, 298 pp. Once again certainAmericanpolicymakersare championingthe revival of orphanagesas institutionscapableof solving some of America'ssocial problems.Perhapsnot coincidentally,severalhistoriesof orphanasylums,includingJewishorphanages,haverecentlyappeared.In TheLuckiestOrphans: xyz. The most recentlypublishedvolume,AnnaJurovaandPavel Salamun,eds., Kosicea deportaciazidov v roku1944 [Ko'ice and the deportationof Jews in the year 1944], tells of who rescuedJews,as well as others manyMagyarandSlovakclericsof variousdenominations who assistedthe persecutors.

Review: [untitled] Author(s): Pamela S. Nadell Source: AJS Review, Vol. 21, No. 2 (1996), pp. 429-432 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486723 . Accessed: 11/07/2011 16:35 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



BOOK REVIEWS

429

unableto find threerighteouspersonsin Hungarylike the ones who, in the legend,could have saved Sodom.Herczl,it would seem, was afflictedby the same diseasehe censuredin Christians. Studentsof the Holocaustin Slovakiaarewell-familiarwith the nameof SisterMariaSzlachta,a Magyarnun who contactedthe pope in an attempt to rescue Slovak Jewry.Towardher pleadingneitherCardinalSeredi nor Rotta,the papalnuncio,remainedindifferent.Perhapsit was pre-WorldWar I tendenciesthatmoved Szlachtaand Seredito be concernedaboutthe Jews of the borderregions. Nevertheless,their deeds were just, and should not be forgotten.No work dealing with the Holocaustin Slovakiafails to call attentionto the effortsof individualmembersof the clergy to help Jews.xyz Herczl does not mentionMariaSzlachta.I am convincedthat in this case he acted in good faith, and omittedthe good Christianby mistakeand not on purpose.Nonetheless,the omissionis significantand a testimonyagainst him. Herczl'sworkwas an effortof supremetoil, doneby an individualhaunted by painfulmemories.The lack of professionalismin his approachis revealed by his frequenteditorialcomments,the way he structuredthe story,and the way he presentsit. Quite obviously,he cannotbe evaluatedby professional standazds.For a layman,he did a goodjob, but the subjectstill needs to be treatedprofessionally. A. Jelinek Yeshayahu of theNegev Ben-Gurion University Israel Beersheva, ReenaSigmanFriedman.TheseAre OurChildren:JewishOrphanagesin the UnitedStates, 1880-1925. Hanover,N.H.: BrandeisUniversityPress, 1994. xiv, 298 pp. Once again certainAmericanpolicymakersare championingthe revival of orphanagesas institutionscapableof solving some of America'ssocial problems.Perhapsnot coincidentally,severalhistoriesof orphanasylums,includingJewishorphanages,haverecentlyappeared.In TheLuckiestOrphans: xyz. The most recentlypublishedvolume,AnnaJurovaandPavel Salamun,eds., Kosicea deportaciazidov v roku1944 [Ko'ice and the deportationof Jews in the year 1944], tells of who rescuedJews,as well as others manyMagyarandSlovakclericsof variousdenominations who assistedthe persecutors.

430

BOOKREVIEWS

A Historyof theHebrewOrphanAsylumof New York(Urbana:Universityof Illinois Press, 1992), HymanBogen, who spentpartof his childhoodthere, examinedthe largestJewish institutionof its kind in the world. In Inside Looking Out: The ClevelandJewish OrphanAsylum, 1868-1924 (Kent, Ohio:Kent StateUniversityPress, 1990), GaryPolsterdid the same for this midwesterninstitution. Now, in These Are Our Children:Jewish Orphanagesin the United States, 1880-1925, Reena Sigman Friedmangoes beyond the study of a single asylumto write the firstcomparativehistoryof Jewishorphanagesin their heyday. Surprisingly,her bibliographyfails to include Bogen's book and cites Polster's 1984 dissertationratherthanhis 1990 book. Yet, despite these startlinglacunae,Friedmanhas writtenan importantbook. She focuses largely on three major Jewish orphanages:New York's Hebrew Orphan Asylum, establishedin 1860; the Jewish Foster Home of Philadelphia,a smaller,and thus somewhatless rigid, institution;and the ClevelandJewish OrphanAsylum,whichhousedchildrenfromthroughoutthe Midwestandthe South.In comparingandcontrastingthe foundingof these institutions-and, when appropriate,other,generallysmallerasylums-their relationsto their andthechildrenentrusted urbansettings,andthe lives of theirsuperintendents to theircare, she has drawna full pictureof this sphereof AmericanJewish social welfare. Friedman'scomparativeapproachallows larger historicalpatternsto emerge. For example, she does a fine job setting the growth of Jewish orphanagesin the contextof the emergenceof similarchildcareinstitutions in both Americanurbansettings and EuropeanJewish communitiesin the in thematrix secondhalfof thenineteenthcentury.Settingtheseorganizations of Jewishphilanthropyin theirrespectivecities, she delineates,for example, the impactof the Federationmovementon the orphanages. Most importantlyshe reveals how changingattitudestowardchildren and childhoodin the early twentiethcenturyset the stage for institutional liberalization.ThepictureFriedmanpaintsof the"depersonalized procedures, routinizedschedules, and harsh discipline"(p. 36) of nineteenth-century Jewish orphanagesis indeed bleak, scarcelya step removedfrom Charles Dickens'sOliverTwist.Orphanage"inmates"shiveredin ice cold baths,did withoutovercoatseven in winter,and were stuntedfrom poor diet. While matrons,andmonitors corporalpunishmentwas prohibited,superintendents, beat and bullied childrenfor bedwetting,stealingfood, and runningaway. Yet, afterthe 1909 WhiteHouse Conferenceon the Careof Dependentand

BOOK REVIEWS

431

NeglectedChildren,andafterthefirstgenerationof orphanagesuperintendents retired,new leaders,many of them graduatesof the orphanages,gradually institutionallife. They addedclubs andbirthdayparties, beganrestructuring allowed for privacyin dormitoriesand bathrooms,and no longerrestricted familyvisits to once every few months. Her comparativeapproachalso allows Friedmanto observehow major themes of the AmericanJewish experienceplayed out in the orphanages. With vocational training,civics education,and postgraduatesupervision, the orphanagesbecame agencies of Americanizationfor both their wards and the immigrantfamiliesthey occasionallyreturnedto. Not unexpectedly, tensions surfacedbetweenthe "uptown"Jews, who supportedthe asylums, and the "downtown"East EuropeanJewish immigrantsand their children, whom they served. These were exacerbatedby the orphanages'preference for Reform Judaism.Orphanagechildrenknew their Hebrewprayers,but they worshippedwith uncoveredheads and ate in "kosher-style"kitchens. In the twentiethcentury,when the downtownnewcomerschallengedthe hegemonyof the uptowners,one sign of theirsuccess was the kasheringof those kitchens. As with the best of the new social history, Friedmanhas carefully integratedAmericanJewishwomen'shistory.GerdaLernerhas observedthat women foundedand managedsocial welfareinstitutions, nineteenth-century themselves find to replaced,as these agencies grew, by male leaders. only FriedmanconfirmsthatLerner'sfindingholds truefor AmericanJewrytoo. And she also writesof the anguishof widowedanddesertedmothersforcedto splittheirfamiliesapart,forthe majorityof the childrenin Jewishorphanages were in realityhalf-orphans,and the majorityof these were committedby mothersunableto earnenoughto keep all theirchildrenat home. Friedmanis largelyuninterestedin puttingnamesandfaceson the asylum graduates.Thus we never learn which of the orphanageboys went on to become presidentof the Union of AmericanHebrewCongregations.Nor would we know from These Are Our Childrenthat the Hebrew Orphan Asylum's most famous alumnus,Art Buchwald,quippedthat it was easier to get into Princetonthan to get into the HOA.xyzYet Friedman'scomparative study suppliesa wealth of detail aboutthe evolutionof a nationwide networkof Jewish orphanages,their internaldevelopments,and the ways in which they confrontedsome of the issues challengingAmericanJewry. xyz. See Buchwald,LeavingHome:A Memoir(New York:Putnam,1993).

432

BOOKREVIEWS

She thus contributesa significantchapterto the historyof AmericanJewish philanthropy. PamelaS. Nadell American University D.C. Washington, Guy H. Haskell. From Sofia to Jaffa: TheJews ofBulgaria and Israel. Detroit:

WayneStateUniversityPress, 1994. 235 pp. The Jews of Bulgariaare relativelyunknownto contemporaryscholars. Duringthe medieval periodthey did not contributeto the bibliographyof Jewish scholarship;moreover,they were in the orbit of ByzantineJewry. Hence they have been neglectedby modem scholars.Similarly,duringthe Ottomancenturiesonly merchantsappearin the limitedresponsaliterature that touches the Sephardicommunityof the fertile plains of the Danube and the Black Sea entrepots.Hence they have been neglectedby modem scholars.Their attemptsto modemize were overshadowedby those of the Centraland East Europeanintellectualsand masses,neitherof which could be matchedby the smallerand less well educatedBulgarians.Hence they have been neglected.Finally,theirmass aliyahafter1948 was swallowedup in the greatorientalmigrationthatchangedforeverthe Ashkenazi-dominated demographyof modem Israel.For thatreasontoo they have been neglected by modem scholars. Indeed,Guy Haskell'suseful little bibliographysuggests that, save for scholarsand laymenof Bulgarianextraction,too few of our contemporary maskilimhavebotheredto structureor elicitsourcesfora historyof Bulgarian Jewry.And except for a handfulof solid monographslimited to specific periods and topics, e.g., the Shoah, there are great gaps in the story of BulgarianJewry,a storythatgoes backto Romantimesandwandersthrough the romanticsex-and-violenceinterludesof medievalethnicinvasionswhere dilettanteshave hithertodaredto tread.It is as much for his surveyof the whole period as for his detailedscholarshipin certainareas,on the other hand, that Haim Kochaleswon a prize for his four-volumeKorot Yehudei Bulgariyah(Tel Aviv, 1971-73). Guy Haskelhas producedfor Englishreadersa useful little book whose threemajordivisionseachdeservea separatecritique.Theauthoris a folklorist trainedat IndianaUniversity.He identifieshimself as a scion of Bulgarian

Review: [untitled] Author(s): Steven Bowman Source: AJS Review, Vol. 21, No. 2 (1996), pp. 432-434 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486724 . Accessed: 11/07/2011 16:36 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



432

BOOKREVIEWS

She thus contributesa significantchapterto the historyof AmericanJewish philanthropy. PamelaS. Nadell American University D.C. Washington, Guy H. Haskell. From Sofia to Jaffa: TheJews ofBulgaria and Israel. Detroit:

WayneStateUniversityPress, 1994. 235 pp. The Jews of Bulgariaare relativelyunknownto contemporaryscholars. Duringthe medieval periodthey did not contributeto the bibliographyof Jewish scholarship;moreover,they were in the orbit of ByzantineJewry. Hence they have been neglectedby modem scholars.Similarly,duringthe Ottomancenturiesonly merchantsappearin the limitedresponsaliterature that touches the Sephardicommunityof the fertile plains of the Danube and the Black Sea entrepots.Hence they have been neglectedby modem scholars.Their attemptsto modemize were overshadowedby those of the Centraland East Europeanintellectualsand masses,neitherof which could be matchedby the smallerand less well educatedBulgarians.Hence they have been neglected.Finally,theirmass aliyahafter1948 was swallowedup in the greatorientalmigrationthatchangedforeverthe Ashkenazi-dominated demographyof modem Israel.For thatreasontoo they have been neglected by modem scholars. Indeed,Guy Haskell'suseful little bibliographysuggests that, save for scholarsand laymenof Bulgarianextraction,too few of our contemporary maskilimhavebotheredto structureor elicitsourcesfora historyof Bulgarian Jewry.And except for a handfulof solid monographslimited to specific periods and topics, e.g., the Shoah, there are great gaps in the story of BulgarianJewry,a storythatgoes backto Romantimesandwandersthrough the romanticsex-and-violenceinterludesof medievalethnicinvasionswhere dilettanteshave hithertodaredto tread.It is as much for his surveyof the whole period as for his detailedscholarshipin certainareas,on the other hand, that Haim Kochaleswon a prize for his four-volumeKorot Yehudei Bulgariyah(Tel Aviv, 1971-73). Guy Haskelhas producedfor Englishreadersa useful little book whose threemajordivisionseachdeservea separatecritique.Theauthoris a folklorist trainedat IndianaUniversity.He identifieshimself as a scion of Bulgarian

BOOK REVIEWS

433

Jews, and hence this book should be consideredas a quest for identity, which may explainsome of its eccentricities.Thusin partI he critiquesthe social science establishmentin Israel,especiallyagainstthe backgroundof its "salvagescholarship"of the 1950s. Faced with a deluge of ancientand untaintedculturesfrom the length and breadthof the Middle East, Israeli social scientistsmarshaledtheirforcesto documentthe newcomers'folklore, languages,songs anddances,oralhistory,etc., at the sametime as the Zionist forgersof the birthingstateattemptedto Ashkenizethese waywardtribesof Israel.Historiansand social scientistsare well awareof the consequences of the "pressurecooker"approach.AmericanJews, on the otherhand,have lookedwith prideat the way Israelovercamethe vicissitudesof the "melting pot"experienceof the masses in theircountry. Haskell gives an informativeoverview of the successes and failuresof the Israelisocial science approachto the ephemeralgenizahof the oriental aliyah. He comes to the sad conclusion that what is lacking from their approachand from his discipline of folklore in general is an historical component.Perhaps"perspective"might be a betterterm, but the author clearly designates"historical"as a necessary supplementto folklore and Herodotushadneverbeen called"thefather ethnology,as if the ethnographer of history."Having introducedthis hiddushinto an otherwiseimperialistic i.e., folkloreas the most sophisticatedeclectic approachto Weltanschauung, the studyof culture,Haskellthen proceedsto test his thesis in partII. Here he gives the English-readingaudiencea "history"of BulgarianJewry. Historyis in the mouthof the relator.This sectionof the book is clearly Haskell'sstory,and it probablywould not run more thanan openingnight on off-off-Broadway.First of all, the authoris not formallyor self-trained as an historian,and he has little familiaritywith the few sourcesor with the scholarshipon which othershave attemptedthe tale. Moreover,he does not evince the healthy criticismthat is so basic a componentof the historical methodto the limitedand biased sourceswe have. And finally,he does not have a perspectiveon the predominatingpatternsthat affected Bulgarian Jewrythroughthe ages. In otherwords,it is slightlypresumptuousto write a historyof two millenniain fifty-fivepages and to pontificateon insoluble historicalquestionswithoutrecourseto the documentsthatraise these very questions. We are gratefulto Haskell for his attempt,however;it shows us what is not known or understoodoutside a small groupof specialists.Clearlya useful overview of BulgarianJewryis a desideratum.More important,the

434

BOOKREVIEWS

authorshows us the limits of his discipline,of whichhe is a competentand recognizedpractitioner,in applyingitself to questionsof the past. Here his clarion call to study history in orderto strengthenfolklore is a welcome one and shouldbe pursuedboth on the undergraduate and the professional level in a mutuallyrespectfulway. The annualconferenceof the Association for Jewish Studiesis a good mediumto initiatethese discussions.I suspect we shouldall benefitfrom such interaction.Afterall, a previousgeneration meldedhistoryand sociology to produceseminalstudies. In partIIIof his eclecticbook,Haskellshowsus his mettleas a folklorist practicinghis craft. There he does a serious analysis, replete with interof the views and backgroundresearch,of the immigrationand acculturation BulgarianJewish communityin Israel.His argumentis that it is a unique community.Of all the greatpostwarimmigrationof the 1950s,only one group was primarilyurbanand remainedso insofaras its integrationinto Israeli societywas concerned:thatwas the Bulgarians.Alreadythis communityhad been trainedto Zionismfor a generationif not two. Thatis, Zionism,as a specificform of nationalismfor Jews, developedin tandemwith and not in oppositionto modemBulgariannationalism.Thus,the communitywas able to leave intact,arriveintact,settle in JaffaandBat Yamintact,andretainits integrityas an urbangroupwithoutsufferingcultureshock as did oriental Jews. The authorhintsthatit may have helpedtheirculturalsanitythatthey were not studiedby Israelisocial scientists. The book is a welcome additionto an areawhich has seen little study, the Jewries of the Balkans. Furtherresearchhopefully will elucidatethe hinterlandof the Sephardidiasporain the Balkans and its dissolutionin the mid-twentiethcenturywhetherby death(Yugoslaviaand Greece)or by emigration(BulgariaandAlbania). StevenBowman Universityof Cincinnati

Ohio Cincinnati,

Walter S. Wurzburger.Ethics of Responsibility: Pluralistic Approaches to

CovenantalEthics. Philadelphia:JewishPublicationSociety, 1994. xii, 156

pp.

To what extentcan a religioussystemdominatedby halakhahrecognize the legitimacyof a Jewishethic which, thoughconsistentwith halakhah,is

Review: [untitled] Author(s): Louis E. Newman Source: AJS Review, Vol. 21, No. 2 (1996), pp. 434-437 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486725 . Accessed: 11/07/2011 16:36 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



434

BOOKREVIEWS

authorshows us the limits of his discipline,of whichhe is a competentand recognizedpractitioner,in applyingitself to questionsof the past. Here his clarion call to study history in orderto strengthenfolklore is a welcome one and shouldbe pursuedboth on the undergraduate and the professional level in a mutuallyrespectfulway. The annualconferenceof the Association for Jewish Studiesis a good mediumto initiatethese discussions.I suspect we shouldall benefitfrom such interaction.Afterall, a previousgeneration meldedhistoryand sociology to produceseminalstudies. In partIIIof his eclecticbook,Haskellshowsus his mettleas a folklorist practicinghis craft. There he does a serious analysis, replete with interof the views and backgroundresearch,of the immigrationand acculturation BulgarianJewish communityin Israel.His argumentis that it is a unique community.Of all the greatpostwarimmigrationof the 1950s,only one group was primarilyurbanand remainedso insofaras its integrationinto Israeli societywas concerned:thatwas the Bulgarians.Alreadythis communityhad been trainedto Zionismfor a generationif not two. Thatis, Zionism,as a specificform of nationalismfor Jews, developedin tandemwith and not in oppositionto modemBulgariannationalism.Thus,the communitywas able to leave intact,arriveintact,settle in JaffaandBat Yamintact,andretainits integrityas an urbangroupwithoutsufferingcultureshock as did oriental Jews. The authorhintsthatit may have helpedtheirculturalsanitythatthey were not studiedby Israelisocial scientists. The book is a welcome additionto an areawhich has seen little study, the Jewries of the Balkans. Furtherresearchhopefully will elucidatethe hinterlandof the Sephardidiasporain the Balkans and its dissolutionin the mid-twentiethcenturywhetherby death(Yugoslaviaand Greece)or by emigration(BulgariaandAlbania). StevenBowman Universityof Cincinnati

Ohio Cincinnati,

Walter S. Wurzburger.Ethics of Responsibility: Pluralistic Approaches to

CovenantalEthics. Philadelphia:JewishPublicationSociety, 1994. xii, 156

pp.

To what extentcan a religioussystemdominatedby halakhahrecognize the legitimacyof a Jewishethic which, thoughconsistentwith halakhah,is

BOOK REVIEWS

435

not legal in character?Whatis the natureof suchan ethic,andhow arewe to understandits relationshipto the halakhicprocess,whichis rooted,according to the tradition,in divinerevelation?And how does this distinctivelyJewish ethiccompareto the ethicaltheoriesof prominentphilosophersandChristian thinkers?These are the questionswhich frame WalterWurzburger'slatest and most ambitiousattemptto formulatea theoryof Jewish ethics within the context of modem Orthodoxthought.Drawing on traditionalJewish sourcesas well as a wide rangeof non-Jewishethicalthinkers,Wurzburger constructsa covenantalJewishethicwhichaffirmsboththe absoluteauthority of halakhahandthe necessityfor a subjective,intuitivecomponentin Jewish ethicallife. While the internalconsistencyof his views may be questioned, is explicitly arguablyno one since JosephSoloveitchik(to whomWurzburger indebted)has offeredus such a full accountof a traditional,yet pluralistic, Jewishethic. thesis is that"intuitiveethicalbeliefs play a centralrole in Wurzburger's thehalakhicsystem"(p. 4) alongsideformallegalelements.Morespecifically, he suggests that there are situations"thatdo not come within the purview of explicit legal norms,"or where existing norms contain an element of argues,thatthe subjective,intuitive ambiguity(p. 29). It is here,Wurzburger elementof Jewishethicsenters.Suchan ethicis covenantalin MartinBuber's (or EugeneBorowitz's)sense of arisingout of a livingrelationshipwith God. It is an ethic of personalresponsibility,shapedby "theresidualinfluenceof exposureto halakhiccategories.. .in areaswhere the law itself cannotbe applied"(p. 33). In supportof his thesis, Wurzburgermarshalsan impressivearrayof sourcesrelatingto the importanceof personalpiety,the role of broadvalues, such as "actingfor the sake of peace" (mipnehdarkheishalom), and the responsibilities(middathasidim and lifnim categories of "extra-halakhic" mishurathadin). He suggests that traditionalJewish thinkershave long recognizedthe existence of this subjectivedimensionwithinJewishethical life, andthat"meticulousobservanceof halakhicnormsdoes not exhaustthe meaningof Jewishpiety"(p. 31). Principlessuch as concernfor the welfare of society,Wurzburger argues,operatebothwithinandalongsidethe halakhic process. Theirreduciblysubjectiveelementin thiscovenantalethicis the sourceof its pluralisticcharacter.Unlike halakhicrulings,which are objectiveand are understoodas the authoritative expresionof God'swill, the ethicof virtuethat expoundsis personal.Whenhalakhahoffersno explicitguidance, Worzburger

436

BOOKREVIEWS

or when obligationsare in conflictwith one another,each individualmust make an ethical decision that is at once shapedby the traditionbut also lacking the objective validity of halakhah.The fact that differentequally learnedJews will make these decisions differentlyprovidesthe pluralistic dimensionof Jewishethics. theory,while compellingin manyrespects,overlookssome Wurzburger's potentiallysignificantissues and leaves some importantquestions unanswered.How, for example,does halakhahas a legal systemcompareto other systems of law, especially religious law? Given that part of Wurzburger's argumentrests on his observationthat moralprinciplesfunctionalongside thathe hasnotexaminedthis issue legalruleswithinJudaism,it is unfortunate in parallelreligious/legalsystemsor drawnmoreexplicitlyfromdiscussions in contemporaryjurisprudence,especially the work of Ronald Dworkin. own analysiswould benefitfromgreaterengagementwith the Wurzburger's literaturein philosophyof law. Of greaterconcernis the extentto whichWurzburger's effortto carveout a middlecoursebetweenrigid legalismandliberalsubjectivismstandsup to criticalscrutiny.On the one hand,he insiststhatTorah,inclusiveof boththe writtenand the oral law, is a system of divinely revealedteachings,but at the sametime thatIsraelis not a "passiverecipientof divineteachings,but a partnerwith Godin the creationof the OralTorah."(p.7). Butjust how do we distinguishthe humanandso inevitablyfalliblecomponentof this OralTorah from the divine and absolutelytrue component?Similarly,he assertsthat "thefact thatCovenantalEthicsoperateswith intuitionsthatrepresentvalue situationsdoes not weaken judgmentsarisingfrom specifichistoric-cultural its claimto universalvalidity"(ibid.).Buthow canthehistoricallycontingent and subjectiveelementnot compromisethe professeduniversalvalidityof a claimshereremindone of the assertionsin M. moralsystem?Wurzburger's Avot that "all is foreseen,but free will is given" (3:19). The assertionthat somethingis truecannotsubstitutefor analysisandresolutionof the apparent contradiction. Finally,Wurzburgergives only passing considerationto the possibility that the relationshipbetween halakhahand ethics as he understandsthem may shift over time. He notes, for example,an instancein which acts of altruismmay become legally enforceableobligations(p. 46). But this, like many examplesof lifnimmishurathadin,is consideredby some authorities to be extralegalandso indicativeof exceptionalpiety,butby othersas a legal dutyfullybindinguponeveryone.As I havearguedelsewhere,theboundaries

BOOKREVIEWS

437

betweenlegal andethicalnormsin Judaismhavealwaysbeenfluid,forreasons which lie at the heartof classical Jewish theology.'Wurzburger'sanalysis would be richerif he exploredthis fluidityand also if he acknowledgedthe tensions between law and ethics in Judaism.his apparentreluctanceto do so may reflecthis abidingcommitmentto Orthodoxyandits insistenceupon Judaismas fully internallyconsistent. understanding Howeverone assesses the success of Wurzburger's efforthere,however, one cannotbutadmirethe breadthof his learningandthe intellectualintegrity of his enterprise.These, combinedwith the clarityof his argumentsand his extensivenotes,makethis an importantcontributionto contemporary Jewish ethics. Whetherthe "middleground"that he defines can hold remainsan open question,but one which can be moreclearlyaddressedwith the help of volume. this thought-provoking LouisE. Newman Carleton College Minn. Northfield, EliezerSchweid.Democracyand Halakhah.Lanham,Md.:UniversityPress of America,1994. xxvi, 159 pp. This monographsurveys the thought of Rabbi Haim Hirschensohn (1857-1935), a Safed-borntheoreticianof religious Zionism who served for the last threedecadesof his life as the rabbiof an Orthodoxcommunity in Hoboken,New Jersey.In 1885, Hirschensohnvisited relativesin Russia and Germanyand came into contactwith Wissenschaftdes Judentums,an encounterthatinfluencedhim for the restof his life. Uponhis returnto Eretz Israel, Hirschensohncollaboratedwith Eliezer Ben-Yehudahand others in revivingHebrewas a spokenlanguage.In 1901 he left Jerusalem,possibly becausehe experiencedthe spiritualatmospherethereas constrictive.In 1903 he settledin the United States,where he combinedhis rabbinicdutieswith a literarycareerthat producedover twenty volumes of Hebrewwritingsin which he combinedrabbinicscholarshipwith originalJewishthought. 1. See my "Law,Virtue and Supererogationin the Halakha:The Problemof 'Lifnim MishuratHadin'Reconsidered,'"JournalofJewish Studies40 (1989):61-88; "Ethicsas Law, Law as Religion:Reflectionson the Problemof Law and Ethicsin Judaism,"Shofar9, no.1 (1990): 13-31; "Covenantand Contract:A Frameworkfor the Analysis of Jewish Ethics," Journalof Lawand Religion9 (1991): 89-112.

Review: [untitled] Author(s): Michael Wyschogrod Source: AJS Review, Vol. 21, No. 2 (1996), pp. 437-439 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486726 . Accessed: 11/07/2011 16:36 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



BOOKREVIEWS

437

betweenlegal andethicalnormsin Judaismhavealwaysbeenfluid,forreasons which lie at the heartof classical Jewish theology.'Wurzburger'sanalysis would be richerif he exploredthis fluidityand also if he acknowledgedthe tensions between law and ethics in Judaism.his apparentreluctanceto do so may reflecthis abidingcommitmentto Orthodoxyandits insistenceupon Judaismas fully internallyconsistent. understanding Howeverone assesses the success of Wurzburger's efforthere,however, one cannotbutadmirethe breadthof his learningandthe intellectualintegrity of his enterprise.These, combinedwith the clarityof his argumentsand his extensivenotes,makethis an importantcontributionto contemporary Jewish ethics. Whetherthe "middleground"that he defines can hold remainsan open question,but one which can be moreclearlyaddressedwith the help of volume. this thought-provoking LouisE. Newman Carleton College Minn. Northfield, EliezerSchweid.Democracyand Halakhah.Lanham,Md.:UniversityPress of America,1994. xxvi, 159 pp. This monographsurveys the thought of Rabbi Haim Hirschensohn (1857-1935), a Safed-borntheoreticianof religious Zionism who served for the last threedecadesof his life as the rabbiof an Orthodoxcommunity in Hoboken,New Jersey.In 1885, Hirschensohnvisited relativesin Russia and Germanyand came into contactwith Wissenschaftdes Judentums,an encounterthatinfluencedhim for the restof his life. Uponhis returnto Eretz Israel, Hirschensohncollaboratedwith Eliezer Ben-Yehudahand others in revivingHebrewas a spokenlanguage.In 1901 he left Jerusalem,possibly becausehe experiencedthe spiritualatmospherethereas constrictive.In 1903 he settledin the United States,where he combinedhis rabbinicdutieswith a literarycareerthat producedover twenty volumes of Hebrewwritingsin which he combinedrabbinicscholarshipwith originalJewishthought. 1. See my "Law,Virtue and Supererogationin the Halakha:The Problemof 'Lifnim MishuratHadin'Reconsidered,'"JournalofJewish Studies40 (1989):61-88; "Ethicsas Law, Law as Religion:Reflectionson the Problemof Law and Ethicsin Judaism,"Shofar9, no.1 (1990): 13-31; "Covenantand Contract:A Frameworkfor the Analysis of Jewish Ethics," Journalof Lawand Religion9 (1991): 89-112.

438

BOOK REVIEWS

Hirschensohn,as portrayedby EliezerSchweid,was a traditionalOrthodox rabbiwho was not reluctantto engagethe issues posed by the emergent Zionist movement or, more generally,the broaderchallenges to Judaism posedby modernity.As Hirschensohnsaw it, Judaismwas a nationalreligion which couldnot survivevery long withouta communalstructureof authority based on the Torah.Priorto the emancipation,this structurewas provided by the kahal, throughwhich the communityexerciseda certainautonomy and bestowedlegitimacyon Jewish leadership,lay and.rabbinic.With the disintegrationof the kahal structurein modem times, the Zionistenterprise becamethe necessarysubstitute.Zionismwas the only hope for the survival of communitarianJudaism in the modem period. The Mizrachi,as the Torah-observant presencein the Zionistmovement,becameHirschensohn's home. He apparentlydid not find it necessaryto apologizefor his spiritual in Hoboken. residence continuing Hirschensohnfoundit particularly necessaryto reconciletheTorahsystem with the democraticstate. The former assumes a people ruled by God, whose authorityis not derivedfrom the consentof the governed,while the latter looks to the people as the source of all legitimateauthority.How can these two be reconciled?Hirschensohnunderstoodthat Zionism was committedto a democraticform of governanceand that religiousZionists acceptedthe principleof majorityrule when they chose to enterthe Zionist movement. Most Zionists were not Torahobservant,but in the light of his deep commitmentto the nationaldimensionof Judaism,Hirschensohn believedthatthe unity of the Jewishpeople would be gravelythreatenedby an Orthodoxwithdrawalinto Torah-observant ghettos. So loyalty to Torah had to be combinedwith respectfor the democraticideal. Hirschensohnfoundthe solutionin covenantaltheology."Itis one of the basics of our faith,"he wrote (quotedby Schweidon p. 49), "thatthe Holy One,Blessedbe He, didnot set Himselfup as a tyrantoverHis creatures,and just as He does not wantone manto ruleover anotherexceptfor his good, so He wouldnot wantto forceanyoneto observethe commandments againsthis were will nor to enterthe Covenantat Sinai ... unlessthesecommandments consent of the is therefore not The governed missing acceptedwillingly." in the Torahsystem. It follows from this that the interpretersof halakhah must take into accountthe receptivityof the people to their rulings."The legislator,"writes Schweid (p. 72), "maynot rule in such a way thatmost of the people will be unable to accept the ruling and, as noted, Rabbi Hirschensohnwent so far as to supportthe abolitionof many prohibitions

BOOK REVIEWS

439

whichrepresentedlimitationsbecauseof the ambiencepopularin themodem era."Unfortunately,Schweiddoes not detailthe prohibitionsto which he is referring.Sincethe devil is in the details,greaterspecificitywouldhave been most useful. While the questionof Torahand democracywas perhapsHirschensohn's deepest interest,he devoted himself to a host of other issues as well. He tried to deal with biblical criticism,Torahand secularlife, socialism, and the conscienceof the individual.Referringto Spinoza(p. 24), Hirschensohn insistedthat he ought not to be considereda transgressorbecausehe wrote whatwas truein his eyes. An erroris not a sin if it is madefromcommitment to the searchfor truth.We are all entitledto view the truthas we do because beliefs are not voluntarilychosen. Priorto readingthis book, I had never heardof Hirschensohn.Eliezer Schweid has renderedus a signal service by introducingthe man and his work,particularly now,whensignificantstrainsareimposedon thedemocratic structureof the Jewish state. It would be naive to thinkthat Hirschensohn had the answers to all questions,but it is remarkablethat there was an OrthodoxJew who, beforehis deathin 1935, laid out manyof the problems thatwill agitateus for a long time to come. Withoutendorsingthe detailsof his positions,I am moved by his respectfor the opinionsof othersand his attemptto formulatea Torahpositionthatcombinesthe searchfor truthwith respectfor fellow Jews. It is an attitudewe need to foster. MichaelWyschogrod of Houston University Tex. Houston,

Collected Studies Source: AJS Review, Vol. 21, No. 2 (1996), pp. 441-464 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486727 . Accessed: 11/07/2011 16:36 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



COLLECTEDSTUDIES EdwardAlexander.TheJewish Wars:Reflectionsby Oneof the Belligerents. Carbondale:SouthernIllinoisUniversityPress, 1996. xii, 207 pp. CONTENTS: "Making Arabs into Jews: David Grossman's'The Yellow Wind"' (1988). "To Mend the Universe or Mind the Vineyard?"(1988). "Antisemitism,Israeli-Style"(1988). "Professorof Terror"(1989). "TheWit and Wisdomof AlexanderCockburn"(1989). "Prayingfor Nazis, Scolding Their Victims: ArchbishopTutu's ChristmasMessage to Israel"(1990). "TheHolocaust... and Me" (1990). "NelsonMandelaand the Jews: The Dickens-FaginPattern"(1990). "The Last Refuge of a Scoundrel:Patrick Buchanan'sAnti-JewishPatriotism"(1990). "WhyJewsMustBehaveBetter Than EverybodyElse: The Theory and Practiceof the Double Standard" Jewish Problem"(1991). "Some of My Best (1991). "Multiculturalism's Friendsare Antisemites:WilliamF. Buckley'sDilemma"(1992). "Whatthe HolocaustDoes Not Teach"(1993). "The Nerve of Ruth Wisse" (1993). "MichaelLerner:The Clintons'JewishRasputin"(1996). "NoamChomsky and the Holocaust Denial" (1993). "Israel'sEmbraceof the PLO: The Beginningof the End?"(1996). Paul Bartrop,ed. False Havens: The British Empireand the Holocaust. Studiesin the Shoah 10. Lanham,Md.: UniversityPressof America,1995. xiv, 293 pp. PaulBartrop,"TheBritishColonialEmpireandJewishRefugees CONTENTS: Duringthe HolocaustPeriod:An Overview."CyrilLevittandWilliamShaffir, "The Press Reports:TorontoLearnsAbout Nazi Atrocitiesin 1933."Lois Foster,"The Dominions and the Evian Conference,1938: A Lost Chance or a Golden Opportunity?" MarilynNefsky, "The Shut Doors of Mercy: AttitudesAmong the CanadianChurchesto the Refugee Crisis Duringthe Nazi Era."Paul Bartrop,"Indifferenceand Inconvenience:JewishRefugees and Australia."RachaelKohn,"TheCatholicandAnglicanChurchPressof 441

442

COLLECTEDSTUDIES

New SouthWalesandthe Jews, 1933-45."AnnBeaglehole,"JewishRefugee to New Zealand,1933-52."DermotKeogh,"TheIrishFreeState Immigration andthe RefugeeCrisis, 1933-45."EdnaBradlow,"SouthAfricanPolicyand Jewish Refugee Immigrationin the 1930s."GerhardBassler,"'We Should FirstLook to BritishStock':The RefugeeExperiencein Newfoundland." Astrid B. Beck, AndrewH. Bartelt,Paul R. Raabe,and ChrisA. Franke, eds. Fortunatethe Eyes ThatSee: Essays in Honorof DavidNoel Freedman in Celebrationof His SeventiethBirthday.GrandRapids,Mich.:WilliamB. EerdmansPublishingCo., 1995. ix, 672 pp. CONTENTS: Philip J. King, "A PersonalTributeto David Noel Freedman." RichardElliotFriedman,David Goodblatt,ThomasE. Levy,andWilliamH. C. Propp,"DavidNoel Freedman:An AppreciationfromHis Colleagues." Joseph Blenkinsopp,"P and J in Genesis 1:1-11:26: An AlternativeHypothesis."BaruchHalpern,"WhatThey Don't Know Won't Hurt Them: Genesis 6-9." Ronald S. Hendel, "TangledPlots in Genesis." Gary A. Herion,"WhyGod RejectedCain'sOffering:The ObviousAnswer."Jacob Milgrom,"TheLand Redeemerand the Jubilee."RichardElliot Friedman, "TheDeuteronomisticSchool."DavidM. Howard,"All Israel'sResponseto Joshua:A Note on the NarrativeFrameworkof Joshua1."GaryN. Knoppers, "Aaron'sCalf and Jeroboam'sCalves."Peter Machinist,"The Transferof Kingship:A Divine Turning."J. David Pleins, "MurderousFathers,ManipulativeMothers,and RivalrousSiblings:Rethinkingthe Architectureof Genesis-Kings."FrancisI. Andersen,"LinguisticCoherencein Prophetic Discourse."AndrewH. Bartelt,"Isaiah5 and 9: In- or Interdependence?" Adele Berlin, "Zephaniah'sOracle Against the Nations and an Israelite CulturalMyth."JamesL. Crenshaw,"WhoKnows WhatYHWHWill Do? The Characterof God in the Book of Joel."YehoshuaGitay,"Jonah:The CarolL. MeyersandEricM. Meyers,"TheFuture Prophetof Antirhetoric." Fortunesof the House of David:The Evidenceof SecondZechariah."Risa Levitt Kohn and William C. Propp,"The Name of 'Second Isaiah':The ForgottenTheory of NehemiahRabban."Paul R. Rabbe,"WhyProphetic OraclesAgainstthe Nations?"TamaraC. Eskanazi,"A LiteraryApproachto Chronicles'Ark Narrativein 1 Chronicles13-16." C. L. Seow, "Qohelet's AndrewE. Steinmann,"TheGradedNumericalSaying in Autobiography." Job."FrankMooreCross,"Towarda Historyof HebrewProsody."A. Dean Forbes,"Shards,Strophes,andStats."M. O'Connor,"WarandRebelChants

STUDIES COLLECTED

443

in the FormerProphets."JohnR. Huddlestun,"'WhoIs ThisThatRises Like the Nile': Some EgyptianTexts on the Inundationand a PropheticTrope." BrianPeckham,"Writingand Editing."MarvinH. Pope, "MixedMarriage Metaphorin Ezekiel 16."PhilipC. Schmitz,"Prepositionswith Pronominal Suffixesin PhoenicianandPunic."DavidRolphSeely,"TheRaisedHandof God as an OathGesture."BruceZuckerman,"OnBeing 'DamnedCertain': The Storyof a Cursein the SefireInscriptionand Its Interpretation." Craig R. Koester,"Topography andTheologyin the Gospelof John."Joel Marcus, "Markand Isaiah." John P. Meier, " 'Happy the Eyes That See': The Tradition,Message, and Authenticityof Luke 10:23-24 and Parallels." SuzanneCahill, "Imagesof Transcendenceand Divine Communion:The Queen Motherof the West in ChinesePictorialArt fromthe Han Through the Sung Dynasties."Zefira Gitay, "The Portrayalof Lot's Wife and Her in the VisualArts."AvigailSheffer,"NeedleworkandSewing Representation in Israel from PrehistoricTimes to the Roman Period."Astrid D. Beck, "An Examinationof the PropheticImpetusin the CelticandNorse Mythical Traditionsin Juxtapositionwith the Biblical Corpus."Chris Franke,"An OrangePeeling(A Chapterfrom TheBookof the State):A Translationof S. zhb'."HansKiing,"JewishChristianity Y. Agnon'sShortStory,'Qlypt tpwh. Today."Roy A. Rappaport,"Logos, and Its Significancefor Ecumenism Liturgy,andthe Evolutionof Humanity." MosheBeer,ed. Studiesin HalakhaandJewish ThoughtPresentedto Rabbi MenachemEmanuelRackmanon the 80thAnniversary.Jerusalem:Daf-Noy Pressfor Bar-IlanUniversity,1994. 324 pp. (Hebrew),66 pp. (English). CONTENTS: HEBREW.Moshe Beer, "RabbiMenachemEmanuelRackman: Philosopher,Author and Educator."Oded Shremer,"The Jewish School in Light of 'One Man's Judaism':A Study of Rackman'sWritings."R. Chaim, "MenachemLewittes Rackman'sApproachto Halakha."Shlomo Havlin, "Towardsan Understandingof the TalmudicSages' Method of Study."Eliav Shochetman,"Punishmentby Lashes for Rebelliousnessin Maimonides'Code:A New Approachto Omissionsin Maimonides'Mishneh Torah."JosephTabori,"TheCommandment to SendAwaythe MotherBird." ShimshonEttinger,"TheAdmissionof a Litigantin JewishJurisprudence." Elimelech Westreich,"JudicialDecisions by RabenuAsher ben Yehiel in Shalom Spain."NahumRakover,"TheEffectof Repentanceon Punishment." of Vows." Gerald If "'Even He Tells You Bildstein, Rosenberg,"Suggestions

444

COLLECTEDSTUDIES

Right Is Left': The Validityof Moral Authorityin the Halakha and Its Limitations."YochananSilman,"TheRelevanceof Obligationsto Animals: A PhenomenologicalStudy of Halakhic Literatureand the Status of the Ethical Factor in Halakha."Avi Sagi, "The Ethical Qualitiesof God in andthe Statusof the EthicalFactorinHalakha."Abraham HalakhicLiterature Nuriel,"Onthe Meaningof sry 'h in Maimonides'Guidefor thePerplexed." Michael Nehorai, "Determinismand Ethics in the Writingsof R. Hasdai Crescasand of R. A. Y. Kook."Dov Schwartz,"TheApplicationof Legal Reasoning to Mystical Symbolism in the Teachingof R. David Hohen to theEnglishSection." ENGLISH.ShlomoEckstein,"Introduction Hanazir." MenachemEmanuelRackman,"SelectedBibliography."MenachemElon, "'The Essence of Truth':Address to the Board of Trusteesof Bar-Ilan University."CharlesLiebman,"EmanuelRackmanandModemOrthodoxy." Marvin Fox, "The Mishna as a Source for Jewish Ethics." Menachem Kellner,"Maimonidesand Samuel Ibn Tibbonon Jeremiah9:22-23 and HumanPerfection."MenachemEmanuelRackman,"Letterto My Son." Esther Benbassa, ed. Mimoires Juives d'Espagne et du Portugal. Paris: Publisud,1996. 365 pp. MicheleEscamilla-Colin,Effet EstherBenbassa,"Introduction." CONTENTS: et cause l'Inquisition(1391-1492)." Ren6e Levine-Melammed,"Hommes et femmes: leur r61lerespectif dans la perpetuationde l'identit6juive au sein de la soci6t6conversa."CarstenLorenzWilke,"Conversionor retour? La metamorphosedu nouveauchr6tienen Juif portugaisdans l'imaginaire s6pharadedu XVIIe si cle." DanielM. Swetschinski,"Unrefusde m6moire. ToddM. Endelman, Les Juifsportugaisd'Amsterdamet leurpassemarrane." "L'impactde l'exp6rienceconversasur l'identit6s6pharadein Angleterre." RolandGoetschel,"Refletsde la Kabbaleespagnoledans les 6crits de R. "Panoramade l'6pigraphie David ben Zimra."MichaelStudemund-Hal6vy, " funerairejud6o-portugais Hambourg."Ora RodrigueSchwarzwald,"Les tendanceslinguistiquesdu d6veloppementdes traductionsen ladino."G6rard Nahon,"Yshakde Acosta et David Silveyra:m6moirerabbinique,m6moire politiquede l'Espagne.Bayonne,1722-1790."SusanGilsonMiller,"Saints dansle Tangerjuif du XIXe siecle."YaronTsur,"L'6poquecoloniale et laiics au sein de la communaut6juive en Tunisie." et les rapports> des S6pharadesen Am6riquelatine. Le MargalitBejarano,"L'int6gration Ares et La Havane."Jean Baumgarten, Buenos de cas des communaut6s

STUDIES COLLECTED

445

"Imagesdu mondesepharadesdansle r6citsde voyagevers la Terresainteen langueyiddish (XVIIe-XVIIIesiecles)." ShmuelFeiner,"Sefaraddans les historiquesde la Haskala."IsraelBartal,"Unearistocratiesur representations le d6clin:les S6pharadesde Palestinedansle regardashkenaze."Dominique dansles synagogies Jarrass6,"Sefaradimaginaire:le stylehispano-mauresque du XIXe siecle." Jean-ChristopheAttias, "Isaac Abravanel(1508-1992). Essai de memoire comparee."Haim Avni, "L'Espagne,le Portugalet les Juifssepharadesau XXe si cle. Propositionpouruneetudecomparee."Joalle de France." Bahloul,"Sefaraddansla memoiredes Judeo-Espagnols Michael Brown, ed. Approachesto Antisemitism:Contextand Curriculum. New York:AmericanJewish Committeeand InternationalCenterfor UniversityTeachingof JewishCivilization,1994. vi, 330 pp. The Contemporary MichaelBrown,"Introduction: CONTENTS: CampusSetting." YehudaBauer, "In Search of a Definitionof Antisemitism."Ruth Wisse, "Holocaust,or WarAgainst the Jews?"JeromeA. Chanes,"Antisemitismin the UnitedStates, 1993:A ContextualAnalysis."IrvingAbella, "Antisemitismin Canada:New Perspectiveson an Old Problem."Haim Avni,"Antisemitismin Argentina:The Dimensionsof Danger."FrankStem, "The Revival of Antisemitismin United Germany:HistoricalAspects in MethodologicalConsiderations."Rivka Yadlin, "On the Significanceof TextualAntisemitismin the Arab World."JenniferGolub, "Antisemitism WithoutJews: The Case of Japan."MichaelR. Marrus,"GoodScholarship andGoodTeaching:HolocaustHistoryas an ExemplaryModel."WilliamB. Helmreich,"The SociologicalStudyof Antisemitismin the United States." Benny Kraut,"The Possibilities and Limits of InterculturalLearning:A Relations."JamesF. Moore, UniversityCourseon AfricanAmerican/Jewish "TeachingAbout Antisemitismin a ChristianSetting."MikolajL. Iwanow, "TeachingAbout Antisemitismin a Polish University."SanfordJ. Gutman, "The Marginalizationof Antisemitismin MulticulturalCurricula."Harlod Troper,"EthnicStudiesandthe ClassroomDiscussionof Antisemitism:PersonalObservations." ColinTatz,"ThePlaceof Antisemitismin theUniversity Curriculum:A Political Scientist'sView."Alan Davies, "Antisemitism:A Studyin theHistoryof Ideas."RichardMenkis,"JewsandChristiansfromthe "MythsandNegative Perspectiveof ReligiousStudies."LiviaBitton-Jackson, about Antisemitism from Jewish Stereotypes:Teaching LiterarySources." Paul LawrenceRose, "Antisemitismand Antisemitisms:Some Historical

446

COLLECTEDSTUDIES

Reflections."DavidCesarani,"TheStudyof Antisemitismin Britain:Trends and Perspectives."Milton Shain, "'All HistoryIs Contemporary History': Antisemitismin SouthAfrica."AntonyPolonsky,"Antisemitismin Poland: The CurrentState of HistoricalResearch."David Weinberg,"FrenchAntisemitism:Recent HistoriographicalTrends."LeonardDinnerstein,"The of AmericanAntisemitism." Historiography Jon Davies, GrahamHarvey,and WilfredG. E. Watson,eds. WordsRemembered,TextsRenewed:Essays in Honourof John F A. Sawyer.JSOT SupplementSeries 195. Sheffield:SheffieldAcademicPress, 1995. 533 pp. Marc Vervenne,"All They Need Is Love: Once More Genesis CONTENTS: 6.1-4." Isabel Wollaston,"'Traditionsof Remembrance':Post-Holocaust of Genesis22." FrancisI. Andersen,"WhatBiblicalScholars Interpretations MightLearnfromEmilyDickinson."JonathanMagonet,"TheNamesof God in Biblical Narratives."David Clines, "The Ten Commandments, Reading from Left to Right."GrahamHarvey,"TheSufferingof Witchesand ChilRichardCoggins,"WhatDoes 'Deuteronomistic' dren:Uses of Witchcraft." Mean?"KeithWhitelam,"Sociologyor History:Towardsa (Human)History of AncientPalestine?"GraemeAuld, "ReadingJoshuaafterKings."Clyde CurrySmith,"'Aha! Assyria!Rod of My Fury,VeryStaffof My SentencingCurse'."PhilipDavies,"Godof Cyrus,Godof Israel:SomeReligio-Historical Reflectionson Isaiah 40(-55."RobertCarroll,"Revisionings:Echoes and Traces of Isaiah in the Poetry of William Blake." TakamitsuMuraoka, "HoseaIII in the SeptuagintVersion."WilfredWatson,"SomeAncientNear EasternParallelsto the Song of Songs."JohnGibson,"Coordination by waw in BiblicalHebrew."ChristopherRowland,"MosesandPatmos:Reflections DeborahSawyer,"Water on the Jewish Backgroundof EarlyChristianity." and Blood: BirthingImages in John's Gospel."Calum Carmichael,"The Marriageat Cana of Galilee." GerardLoughlin,"Using Scripture:Community and Letterality."James Dunn, "HistoricalText as HistoricalText: Some Basic HermeneuticalReflectionsin Relationto the New Testament." WilliamR. Telford,"The New Testamentin Fiction and Film: A Biblical Scholar's Perspective."Robert Morgan,"The Unity of Scripture."Philip Alexander,"'A Sixtieth Part of Prophecy':The Problemof Continuing Revelationin Judaism."Peter Hayman,"The 'OriginalText': A Scholarly Illusion?"Max Sussman,"IsaacIsraeli and His Sefer Hasheten:Glascow MS Hunter477." John Elwolde, "The Mahberetof Menahem:Proposals

STUDIES COLLECTED

447

for a LexicographicTheory,with SampleTranslationand Notes."Dermont Killingley,"RammohunRoy and Bishop Heber'sView of the Trinity."Jon Davies,"JudaismTraduced:TheHouseof Lordsandthe WarCrimesDebate, 1989-1990." John Day, Robert P. Gordon,and H. G. M. Williamson,eds. Wisdomin AncientIsrael: Essays in Honor ofJ. A. Emerton.Cambridge:Cambridge UniversityPress, 1995. xiii, 311 pp. CONTENTS: John Day, RobertP. Gordon,and H. G. M. Williamson,"IntroW. G. Lambert,"Some duction."J. D. Ray, "EgyptianWisdomLiterature." JonasC. Greenfield,"TheWisdomof New BabylonianWisdomLiterature." Ahiqar."JohnDay, "ForeignSemiticInfluenceon the Wisdomof Israeland Its Appropriationin the Book of Proverbs."E. W. Nicholson,"TheLimits of Theodicy as a Theme of the Book of Job." Otto Kaiser,"Qoheleth." RobertP. Gordon,"A House Divided:Wisdomin Old TestamentNarrative Traditions."Andr6Lemaire,"Wisdomin SolomonicHistoriography." J. A. A. A. "Hosea and the Wisdom Macintosh, Soggin, "Amos and Wisdom." Tradition:Dependenceand Independence."H. G. M. Williamson,"Isaiah and the Wise."WilliamMcKane,"Jeremiahand the Wise."R. N. Whybray, "TheWisdomPsalms."B. A. Mastin,"WisdomandDaniel."JohnG. Snaith, "Ecclesiasticus:a TractforTimes."WilliamHorbury,"TheChristianUse and the JewishOriginsof the Wisdomof Solomon."G. I. Davies, "WereThere Schools in Ancient Israel?"Kevin J. Cathcart,"TheTrees,the Beasts and the Birds:Fables,Parablesand Allegoriesin the Old Testament."RolandE. Murphy,"ThePersonificationof Wisdom."JudithM. Hadley,"Wisdomand the Goddess."A. S. van der Woude,"Wisdomat Qumran."Rudolf Smend, of Wisdom in Nineteenth-Century "The Interpretation Scholarship."R. E. Clements,"Wisdomand Old TestamentTheology." LawrenceFine, ed. Essential Papers on Kabbalah.New York:New York UniversityPress, 1995. ix, 550 pp. ArthurGreen, "JewishMysticism in Medieval Spain"(1984). CONTENTS: Daniel C. Matt,"Ayin:The Conceptof Nothingnessin Jewish Mysticism" (1990). IsaiahTishby,"TheDoctrineof Man in the Zohar"(1989). Joseph Dan, "Samael,Lilith, and the Conceptof Evil in EarlyKabbalah"(1980). GershomScholem,"TheMeaningof the Torahin JewishMysticism"(1965).

448

COLLECTEDSTUDIES

YehudaLiebes, "Mythvs. Symbolin the Zoharand in LurianicKabbalah" in GalyaRaza"(1981). (1994).RachelElior,"TheDoctrineof Transmigration AlexanderAltmann,"Eternalityof Punishment:A TheologicalControversy withinthe AmsterdamRabbinatein the Thirtiesof the SeventeenthCentury" (1972-73). ArthurGreen, "The Zaddiq as Axis Mundi in LaterJudaism" (1977). LawrenceFine, "TheArt of Metascopy:A Study in Isaac Luria's CharismaticKnowledge"(1986). Isaiah Tishby,"Prayerand Devotion in the Zohar"(1989). Elliot K. Ginsburg,"KabbalisticRituals of Sabbath (1989). Moshe Idel, "MysticalTechniques"(1988). Elliot R. Preparation" From Wolfson, "Circumcision,Vision of God, and TextualInterpretation: MidrashicTropeto MysticalSymbol"(1987). ChavaWeissler,"Womanas High Priest:A KabbalisticPrayerin Yiddishfor LightingSabbathCandles" (1991). David Fishman, ed. YivoBleter: Studies on the Cultureand History of LithuanianJewry.New Series,vol. 2. New York:YIVOInstitutefor Jewish Research,1994. 392 pp. (Yiddish). ShmuelVerses,"Vilnain the HebrewLiteratureof the Haskalah." CONTENTS: Arcadius Kahan, "Vilna: A SocioculturalProfile of a Jewish Community Between the World Wars."Eleanor Gordon-Mlotek,"The Death of A. Weiterand Its Consequences."Samuel D. Kassow, "ZalmenReisen's Communal-Political Activity,1915-1922."PaulRadensky,"TheMinistryof Jewish Affairs and Jewish NationalAutonomyin Lithuania,1919-1923." Dov Levin, "Interviewwith Yudel Markon Jewish Politics in Lithuania, 1919-1923."ShalomLuria,"AbrahamSutzkever'sChimney-Poems." MordDialectas Reflectedin GinsburgandMarek's khe Schaechter,"TheLithuanian of Old Anthologyof YiddishFolksongs."Dovid Katz,"NewMetamorphoses Disputes:The LithuanianNorm in Yiddishand the QuarrelsSurrounding It." Paul Glasser, "Observationson Yudel Mark's Method of Linguistic Standardization,Based on His Grammarof StandardYiddish."Mikhail Krutikov,"LettersfromS. An-Skyto ChaimZhitlowsky."DinaAbramowitz, "MemoirsAbout My Fatherand His Generation."GenrikhAgranovsky, "Newly DiscoveredDocumentson the Historyof the Vilna YIVO."Noah Feigelmanand David E. Fishman,"List of Jewish PeriodicalPublications in IndependentLithuania,1919-1940."HirshSmoliakov,"TheLastYiddish Newspaperin Vilna."

STUDIES COLLECTED

449

SolomonGaon and M. MitchellSerels,eds. Del Fuego: Sephardimand the Holocaust.New York:Sepher-Hermon Press, 1995. viii, 258 pp. ErichGoldhagen,"Holocaust:SephardimandAshkenazim."Jack CONTENTS: Polak, "The Sephardimof Holland and the Holocaust."Solomon Gaon, "The Role of Spain in ProtectingSephardicJews in France During the Holocaust."Vicki Tamir,"Bulgaria:A Difference."Rachel Dalven, "The Holocaustin Janina."SolomonGaon,"TheHolocaustof YugoslavianJews." DavidF. Altabe,"TheHolocaustin Salonica."MarcD. Angel, "Destruction of the Jews of Rhodes."M. Mitchell Serels, "MoroccanJews on the Road to Auschwitz."Isaac Alteras, "Holocaustin the Middle East: Iraq and the Mufti of Jerusalem."MauriceRoumain,"Aspectsof the Holocaustin Libya."M. Mitchell Serels, "The Non-EuropeanHolocaust:The Fate of TunisianJewry."JosephAbraham,"IraqiJews in the Far East Duringthe Holocaust."M. Mitchell Serels, "Rescueof Boukharanand GruzianJews in France."GertrudeHirschler,"Sephardimin ViennaandHamburgDuring the Holocaust."Anna Kohen, "AlbanianJews Duringthe Holocaust."M. Mitchell Serels, "AmericanLadino Press and Reportsof the Holocaust." Asher Matathias,"Salvationin Volos." M. Mitchell Serels, "Amb. Angel Sanz-Brizandthe Salvationof HungarianJews." M. J. Geller,J. C. Greenfield,and M. P. Weitzman,eds. StudiaAramaica: New Sources and Approaches.Journalof Semitic Studies Supplement4. Oxford:OxfordUniversityPress, 1995. viii, 262 pp. JonasC. Greenfield,"AramaicandtheJews."EleonoraCussini,"A CONTENTS: Re-examinationof the BerlinAramaicDocuments."H. J. W.Drijvers,"Greek StevenFassberg,"Lamedh-yodh andAramaicin the PalmyreneInscriptions." Verbsin the PalestinianTargumAramaic."TapaniHarviainen,"PaganIncantationsin AramaicMagicBowls."EricaC. D. Hunter,"CombatandConflict in IncantationBowls: Studies on Two AramaicSpecimensFromNippur." Andr6 Lemaire,"Les inscriptionsaram6ennesde Cheikh-Fadl(Egypte)." AlasdairLivingstone,"New light on the Ancient Town of Taima'."Alan Millard,"CognatesCan Be Deceptive:Some AramaicDistinctives."Christa "NeueMaterialienzum Christlich-Palastinisch-Aramaiischen MiUller-Kessler, Lexicon I." RobertMurray,"Aramaicand SyriacDispute-Poemsand Their Connections."Michael Sokoloff, "The Dictionaryof Jewish Babylonian Aramaic-Progress and Aspects."R. C. Steiner,"PapyrusAmherst63: A

450

COLLECTEDSTUDIES

New Source for the Language,Literature,Religion, and History of the Aramaeans."AbrahamTal, "Some Observationson Word Formationin SamaritanAramaic:The qittallPattern."M. P. Weitzman,"SomeCluesto the Compositionof the Old TestamentPeshitta." StudHananyaGoodman,ed. BetweenJerusalemandBenares:Comparative ies in Judaismand Hinduism.Albany:StateUniversityof New YorkPress, 1994. xiii, 344. Judaismand Hinduism:CulCONTENTS: HananyaGoodman,"Introduction: turalResonances."WendyDoniger,"TheLove andHateof Hinduismin the Workof Jewish Scholars."ChaimRabin,"LexicalBorrowingsin Biblical HebrewfromIndianLanguagesas Carriersof IdeasandTechnicalConcepts." David Flusser,"Abrahamand the Upanishads."FrancisSchmidt,"Between JewsandGreeks:TheIndianModel."D. DennisHudson,"AHinduResponse to the WrittenTorah."ShalvaWeil, "YomKippur:The Festivalof Closing the Doors." BarbaraHoldrege,"Vedaand Torah:The WordEmbodiedin Scripture."BernardJackson,"FromDharma to Law."ElizabethChalierCharlesMopsik,"Union Visuvalingam,"UnionandUnityin HinduTantrism." and Unity in Kabbalah."MargaretChatterjee,"RabbiAbrahamIsaac Kook and Sri Aurobindo:Towardsa Comparison." FrederickC. HolmgrenandHermanE. Schaalman.PreachingBiblical Texts: ExpositionsbyJewishand ChristianScholars.GrandRapids,Mich.:William B. Eerdmans,1995. xvii, 166 pp. ElizabethAchtemeier,"The Story of All of Us: A Christian CONTENTS: Expositionof Genesis 3." GuntherPlaut,"Cainand Abel: Bible, Tradition, Reflection."KathleenA. Farmer,"WhatIs 'This' They and Contemporary Begin to Do?" Lou H. Silberman,"Boldnessin the Service of Justice." HermanE. Schaalman,"The Binding of Isaac."LawrenceBoadt, "Divine WondersNever Cease: The Birth of Moses in God's Plan of Exodus."A. StanleyDreyfus,"The BurningBush Throughthe Eyes of Midrash:God's WordThenandNow."WalterBrueggemann,"A Night of Crying/Weeping." Donald E. Gowan, "ChangingGod's Mind." Samuel E. Karff, "Silence andWeepingBeforethe Song."FrederickC. Holmgren,"TheWayof Torah: "'WouldThatAll WereProphets!'" EscapefromEgypt."CarrollStuhmueller, JeromeR. Malino,"TheAshes of the Red Heifer:ReligiousCeremoniesand

STUDIES COLLECTED

451

Obedienceto Torah."Blu Greenberg,"Hear,O Israel:Law and Love in Deuteronomy." ArtherHyman,ed. MaimonideanStudies,vol. 3. New York:YeshivaUniversity Press, 1995. 221 pp. (English),29 pp. (Hebrew) GeraldJ. Blidstein,"Maimonides'TaqqanahConcerningPublic CONTENTS: Prayer."Joseph Dan, "AshkenaziHasidismand the MaimonideanControversy."HerbertA. Davidson,"Maimonideson MetaphysicalKnowledge." HannahKasher,"Is Therean EarlyStratumin the Guideof the Perplexed?" Norman Lamm, "Maimonideson the Love of God." Michael Schwarz, "WhoWere Maimonides'Mutakalliman?Some Remarkson Guide of the PerplexedPart1 Chapter73 (Secondof TwoParts)."SarahStroumsa,"Elisha ben Abuya and MuslimHereticsin Maimonides'Writings."Roslyn Weiss, "Maimonideson the End of the World."Yair Schifman,"Shem Tob Ibn of Maimonides'Guideof thePerplexed-Outlines of Falqerahas Interpreter His Thought"(Hebrew,with Englishabstract). NathanKatz, ed. Studies of Indian Jewish Identity.New Delhi: Manohar Publishers,1995. 203 pp. Nathan Katz and Ellen Goldberg,"The Ritual Enactmentsof CONTENTS: Indian-JewishIdentityof the Cochin Jews." BarbaraJohnson,"'For Any Good OccasionWe Call Them':CommunityPartiesandCulturalContinuity amongtheCochinParadesiJewsof Israel."ShirleyBerryIsenberg,"TheBene IsraelVillages of KolabaDistrict:Generations,CultureChange,Changing Identities."JoanRoland,"Indian-Jewish Identityof the Bene IsraelDuring the BritishRaj."ThomasTimberg,"IndigenousandNon-IndigenousJews." Ruth FreedmanCernea,"PromisedLands and Domestic Arguments:The Conditionsof Jewish Identityin Burma."MargaretAbraham,"Marginality andDisintegrationof CommunityIdentityamongthe Jews of India." AvigdorLevy,ed. TheJews of the OttomanEmpire.Princeton:DarwinPress, 1994. xvi, 783 pp. CONTENTS: AvigdorLevy, "Introduction." JosephR. Hacker,"JewishAutonIts in the Ottoman and Limits.JewishCourtsfromthe Empire: Scope omy Sixteenthto the EighteenthCenturies."Heath W. Lowry,"WhenDid the

452

COLLECTEDSTUDIES

SephardimArrivein Salonica?The Testimonyof the OttomanTax-Registers, 1478-1613." MinnaRozen, "Individualand Communityin the Jewish Society of the OttomanEmpire:Salonica in the SixteenthCentury."Jacob Bamai. "Organizationand Leadershipin the Jewish Communityof Izmir in the SeventeenthCentury."Daniel J. Schroeter,"JewishQuartersin the Arab-IslamicCities of the OttomanEmpire."David Wasserstein,"JewishTiberias."ThomasPhilipp,"French ChristianRelationsin Eighteenth-Century MerchantsandJews in the OttomanEmpireDuringthe EighteenthCentury." C. Max Kortepeter,"Jew and Turk in Algiers in 1800." Paul Dumont, "Jews, Muslims, and Cholera:IntercommunalRelationsin Bagdadat the Endof the NineteenthCentury."JustinMcCarthy,"JewishPopulationin the Late OttomanPeriod."Kemal H. Karpat,"JewishPopulationMovements in the OttomanEmpire, 1862-1914." AvigdorLevy, "MilletPolitics: The Appointmentof a ChiefRabbiin 1835."AronRodrigue,"TheBeginningsof and CommunityReformAmongIstanbul'sJewry,1854-65." Westernization EstherBenbassa,"AssociationalStrategiesin OttomanJewishSocietyin the Nineteenthand TwentiethCenturies."Rachel Simon, "JewishParticipation in the Reformsin Libya Duringthe Second OttomanEmpire,1835-1911." in the OttomanParliaments." M. ilkril HasanKayah,"JewishRepresentation to Hanioglu,"Jewsin the YoungTurkMovement the 1908Revolution."Ilber Period, Ortayli,"OttomanismandZionismDuringthe SecondConstitutional 1908-1915." Jacob M. Landau,"RelationsBetween Jews and Non-Jews Ilhan Bagdz, "The in the Late OttomanEmpire:Some Characteristics." in Tree the Turkish Theatre Shadow-Play Karagozand the Story Waqwaq of Esther."Vivian B. Mann,"Jewish-MuslimAcculturationin the Ottoman Empire:The Evidence of CeremonialArt." EstherJuhasz,"The Material Cultureof SephardicJews in the WesternOttomanEmpire (Nineteenth and TwentiethCenturies)."PamelaJ. Dorn Sezgin, "Hakhamim, Dervishes, and CourtSingers:The Relationshipof OttomanJewishMusic to Classical TurkishMusic."Marie-Christine Bornes-Varol,"TheBalat Quarterand Its Image: A Study of a Jewish Neighborhoodin Istanbul."Nedim Gorsel, MarcAngel, "The "SomeJewishCharactersin ModemTurkishLiterature." for the Study of in the Ottoman as a Source Literature Empire Responsa OttomanJewry."Amnon Cohen, "OttomanSourcesfor the Historyof the FatmaMoge G69ek, "OttomanArchival OttomanJews: How Important?" Informationon Jews: The InheritanceRegisterof the Chief Rabbiof Galata (1770)."

STUDIES COLLECTED

453

TakimitsuMuraoka,ed. Studiesin AncientHebrewSemantics.Abr-Nahrain SupplementSeries,vol. 4. Louvain:PeetersPress, 1995. 107 pp. Avi Hurvitz,"ContinuityandInnovationin BiblicalHebrew-The CONTENTS: Case of 'Semantic Change' in Post-Exilic Writings." Jean Margain, "S6mantiqueh6braiaque:l'apportdes Targums."TakimitsuMuraoka,"The Semanticsof the LXX andIts Role in ClarifyingAncientHebrewSemantics." Gad B. Sarfatti,"MishnaicVocabularyand MishnaicLiteratureas Tools for the Studyof Biblical Semantics."AdamS. VanderWoude,"SomeRemarks on LiteraryCritical Source Analysis of the Old Testamentand Hebrew Semantics."Ida Zatelli, "FunctionalLanguagesand Their Importanceto the Semanticsof Ancient Hebrew."Jacob Hoftijzer,"The History of the Data-baseProject."TakimitsuMuraoka,"A New Dictionaryof Classical Hebrew." RaphaelPataiandEmanuelGoldsmith,eds.EventsandMovementsinModern Judaism.New York:ParagonHouse, 1995. xiii, 302 pp. RichardL. Rubenstein,"1881:WatershedYearof ModemJewish CONTENTS: History."Samuel Z. Klausner,"The Holocaustand Jewish Social Policy." Calvin Goldscheider,"DemographicTransitions,Modernizationand the Transformationof Judaism."Joseph R. Rosenbloom,"The Challengesof SamuelC. Heilman,"TheHoly andthe Orthodox."Michael Modernization." G. Berenbaum,"Pluralismand Orthodoxy."CharlesSelengut,"Themesin ModemOrthodoxTheology."JohnD. Rayner,"ProgressiveJewishLiturgies in GreatBritain."WilliamE. Kaufman,"RecentTheologicalDevelopments in LiberalJudaism."SaulPatai,"A SecularView of Religionin Israel."David M. Gordis,"Towarda Post-ZionistModel of JewishLife."Guy H. Haskell, "TheReintegrationof MiddleEasternJewry."MichaelG. Berenbaum,"The Situationof the AmericanJew."Riv-EllenPrell,"TheHavurotin American in JewishConversation." Jewry."SheldonR. Isenberg,"TheEndof Patriarchy Livia Bitton-Jackson,"New Roles for JewishWomen." Nitza Rosovsky, ed. City of the GreatKing: Jerusalemfrom David to the Present.Cambridge,Mass.:HarvardUniversityPress, 1966. xiii, 562 pp. Nitza Rosovsky,"Introduction." CONTENTS: MagenBroshi,"TheInhabitants of Jerusalem."F. E. Peters, "The Holy Places." Joseph Dan, "Jerusalem

454

COLLECTEDSTUDIES

in Jewish Spirituality."Paula Fredriksen,"The Holy City in Christian Thought."Angelika Neuwirth, "The SpiritualMeaning of Jerusalemin Islam."RobertL. Wilken,"ChristianPilgrimageto the Holy Land."Mark Friedman,"JewishPilgrimageAfterthe Destructionof the SecondTemple." ArthurHertzberg,"Jerusalemand Zionism."MuhammadMuslih, "Palestinian Images of Jerusalem."JonathanM. Bloom, "Jerusalemin Medieval Nitza Rosovsky,"Nineteenth-Century IslamicLiterature." PortraitsThrough WesternEyes." Dan Miron, "Depictionsin Modem Hebrew Literature." Bianca Ktihnel, "Geographyand Geometryof Jerusalem."Oleg Grahar, "JerusalemElsewhere."Nitza Rosovsky, "The City in Jewish Folk Art." MilkaLevy-Rubinand RehavRubin,"TheImageof the Holy City in Maps and Mapping."SabriJarrar,"TwoIslamicConstructionPlans for al-Haram al-Sharif."Ziva Sternhell,"Architecture of the City Outsidethe Walls." Betty RodgersRubensteinandMichaelBerenbaum,eds. WhatKindof God? Essays in Honor of RichardL. Rubenstein.Studies in the Shoah,vol. 11. Lanham,Md.:UniversityPressof America,1995. xx, 495 pp. CONTENTS: Betty Rubenstein,"BiographicalSketch of RichardL. Rubenstein." William Styron, "A Note on The Cunning of History." Klaus Rohmann,"RadicalTheologyin theMaking:RichardL. RubensteinReshaped Jewish Theology From Its Beginnings."Michael Berenbaum,"AfterAfter Auschwitz."RaulHilberg,"TheFateof the Jews in the Cities."MartinRumThe GenerationsAfter Auschwitz." scheidt, "Childrenof the Perpetrators: Albert Friedlander,"Leo Baeck in Theresienstadt/Terezin." Emil FackenAfter Saddam Hussein." Franklin "Pesach "'Christendom' and heim, Littel, the Holocaust."Zev Garberand Bruce Zuckerman,"The FtihrerOver the AuschwitzConvent:The Inside and the Outsideof the Languageof Bias." JocelynHellig, "RabbinicPowerlessnessandthe Powerof Women."Steven Katz, "Slaveryand Auschwitz:A Critiqueof RichardRubenstein'sUnderstandingof This Relationship."Glen Scharfinan,"TheVariousSolutionsto Antisemitism."Susannah the Judenfrage:A Look Back at the 19th-Century Heschel, "MakingNazism a ChristianMovement:The Developmentof a ChristianTheologyof AntisemitismDuringthe ThirdReich."Doris Bergen, "Nazi-Christiansand ChristianNazis: The 'GermanChristian'Movement in NationalSocialistGermany."KennethBarnes,"AmericanLutheransand the Third Reich." Marc Ellis, "EndingAuschwitz and 1492: Reflections on the Futureof Jewish and ChristianLife." Lonnie Kliever, "The Many

COLLECTEDSTUDIES

455

Faces of Death: Reclaiminga Death of Our Own." Ellis Rivkin, "Triage No More." Jon Young, "Ethics, Theology, and SurplusPopulations:An Essay in the Thoughtof RichardL. Rubenstein."Leo Sandon,"TheFlorida State UniversityConnection:Rubensteinas Teacherand Colleague."John Roth,"AmericanDreamsandthe HolocaustQuestions."DanCohn-Sherbock, ChristianAntisemitism."HarveyCox, "Jesusthe Jew-Jesus "Transcending the Christian."Robert Spivey, "Our BrotherRichard:A Review Essay of RichardL. Rubenstein'sMy BrotherPaul."N. Peter Levinson,"Japan and the Jews: The Survivalof Ancient Myths."John Kelsay, "Spirituality and Social Struggle: Aspects of the EncounterBetween Islam and the West."Thomas Altizer, "God as Holy Nothingness."LawrenceKushner, DavidBakan, "BratslavandMezritch:The TwoPoles of JewishSpirituality." "Maimonides'Theology and Psychology."Helmut Fritzsche,"Towardsa FrederickSontag,"RadicalTheology: PostmodernConceptof Spirituality." God and Evil." James Halstead, "My Teacher,The TeacherRichardL. Rubenstein."Eugene Borowitz, "ThinkingAbout Our Teacher:Abraham J. Heschel."MortonKaplan,"PersonalRecollections."Meil Salonen,"My Reflectionson RichardRubenstein."CharlesMerrill,"RubensteinFestschrift Essay." MaurieSacks,ed. Active Voices:Womenin JewishCulture.Chicago:University of IllinoisPress, 1995. viii, 235 pp. Judith R. Baskin, "Silent Partners:Women as Wives in Rabbinic CONTENTS:

Literature."Michael Berkowitz,"Transcending'Tzimmesand Sweetness': Recoveringthe Historyof Zionist Womenin Centraland WesternEurope, 1987-1933."PamelaS. Nadell andRitaJ. Simon,"Ladiesof the Sisterhood: Womenin the AmericanReform Synagogue,1900-1930."DianneAshton, "GraceAguilarandthe MatriarchalThemein JewishWomen'sSpirituality." MymaGoldberg,"Testimony,Narrative,andNightmare:The Experiencesof JewishWomenin the Holocaust."PeninaAdelman,"A DrinkfromMiriam's Cup: Inventionof Traditionamong Jewish Women."JudithDavis, "The Bar Mitzvah Balabusta:Mother's Role in the Family's Rite of Passage." DebraRenee Kaufman,"ExperiencingHasidism:New OrthodoxWomen's Perspectiveson Sexuality;andDomesticity."EstherSchely-Newman,"Role Changes of TunisianWomen in Israel."Sally Charnow,"Seasonsof the Soul: Contextand Meanintgin an OrthodoxGirls High School."JudithR. Cohen, "Women'sRoles :in Judeo-SpanishSong Traditions."Susan Starr

456

COLLECTEDSTUDIES

Sered, "Towardan Anthropologyof Jewish Women:SacredTexts and the Womenin Jerusalem." ReligiousWorldof ElderlyMiddle-Eastern JonathanD. Sarnaand Ellen Smith, eds. The Jews of Boston: Essays on the Occasion of the Centenary(1895-1995) of the CombinedJewish Philanthropiesof GreaterBoston. Boston:CombinedJewishPhilanthropiesof GreaterBoston, 1995. xiii, 353 pp. JonathanD. Sarna,"TheJewsof Bostonin HistoricalPerspective." CONTENTS: Ellen Smith,"StrangersandSojourners:TheJews of ColonialBoston."Ellen Smith, "'Israelitesin Boston,' 1840-1880." WilliamA. Braverman,"The Emergenceof a UnifiedCommunity,1880-1917."LeonA. Jick,"FromMargin to Mainstream,1917-1967."SherryIsrael,"MovingApartand Growing Together,1967-1994." GeraldH. Gamm,"In Searchof Suburbs:Boston's Jewish Districts, 1843-1944." David Kaufman,"Templesin the American Athens:A Historyof the Synagoguesof Boston."SusanEbert,"Community MarkA. Raider,"Pioneersand Pacesetters:Boston Jews and Philanthropy." andAmericanZionism."JosephReimer,"PassionateVisionsin Contest:On the Historyof JewishEducationin Boston."StephenJ. Whitfield,"TheSmart Set:An Assessmentof JewishCulture." MosheSchwarz,SusanLees, andGideonM. Kressel,eds.RuralCooperatives in Socialist Utopia:ThirtyYearsofMoshavDevelopmentin Israel.Westport, Conn.:Praeger,1995. xx, 264 pp. Moshe Schwartz, Susan Lees, "The Moshav:An Introduction." CONTENTS: "Moshavand Kibbutzin the Anthropologyand Sociology of Israel."Neal ShermanandMosheSchwartz,"TheEffectsof PublicFinancialAssistanceon theManagementof MoshavEconomicAffairs."ShlomoFox,"TheSettlement DepartmentUnsettled."SusanLees, "Socialism,the Moshav,and the Water Crisis."EstherSchely-Newman,"LookingBacklvardwith a ForwardView: StoriesThatMakeSense."NaomiNevo, "Changieor Renewal?Israel'sFirst MoshavOvdimin a New PoliticalandEconomicCrder."HarveyE. Goldberg, "A Note on Even Yosef in the Early 1990s."Moshe Shokeid,"Generations Divorced:The Mutationof Familismamong Atlas MountainsImmigrants in Israel."LeonardMars, "FromVillage to Suburb:From Cooperationto in Is Not a GideonM. Kressel,"'He Who Individualism." Strays Agriculture Freier'-The Spiritof CompetitionamongMembersof the MoshavIs Eroded

COLLECTEDSTUDIES

457

WhenUnskilledArabLaborEntersthe Scene."DavidSivan,"MoshavRanen YairLevi, "TheMoshavOverseas:Revisiting is GoingBack to Agriculture." IssuesRatherThanSettlements."MosheSchwartz,"TheDecooperativization of Israel'sMoshavim,1985-1994." RaananWeitz,"RuralCooperationand the Stagesof EconomicGrowth." Ora(Rodrigue)SchwarzwaldandYitzhakShlesinger,eds. HadassahKantor Jubilee Book: LanguageResearchPapers. RamatGan:Facultyof Jewish Studiesat Bar-IlanUniversity,1995. xxi (Englishcontentsandabstracts);x, 262 pp. (Hebrew). CONTENTS: Noga Ilany, "Contextual Conditioning for Casus Pendens in

Modem Hebrew."EmmanuelAllon, "AnotherLook at the CompoundSentence."ShmuelBolozky,"TheSegolates:Linearor Non-linearDerivation?" Zvi Betzer, "The Emergenceof New Verbs in ResponsaHebrew."Hava Bat-Zeev Shyldkrot,"SemanticDevelopmentof TemporalConjunctionsin French."Dina Goldberg,"Writingan Outline:Its ImportanceandIts Placein HebrewExpressionClasses."IsaacGluska,"BiblicalExpressionas a Stylistic Meansin the Poetryof NatanZach."MiriHorvits,"TheTextualSentence." EldaWeizman,"SwitchingRoles:A Challengein News Interviewson Israeli Television."PninaTrommer,"'It IrritatesMe'-Linguistic Analysisof Milim Me 'atzbenotWordsin Ha 'aretsJournal."Dalia Cohen-Gross,"Syllabicity in Modem Hebrew."Zohar Livnat, "On the Rhetoric Force of Several SententialAdverbials."Rachel Landau,"Decodingof Implicationsand Its Purposesin Children'sNarratives:A Study of the HypotheticalCondition and the Simile." Malka Muchnik,"Neologisms and Word Formationin Two Books of S. Yizhar."RafaelNir, "Proverbsas Mini-Texts."Ben-Zion Fischler, "Kol Hamon K'Kol Shaday."Isaac Sadka, "The Sentence--Its GadB. Sarfatti,"TwinWords."Dorit Deep, SurfaceandSemanticStructure." Ravid, "PsycholinguisticPrinciplesin the Acquisitionand Processingof InflectedPrepositions."Ora(Rodrigue)Schwarzwald,"TeachingSpellingby Alternations." NaftaliStern,"TheInfinitive(gemhapo'al) Morphophonemic as a GrammaticalSubjector Predicate."YitzhakShlesinger,"FromSacred to Secular:A Study in the Writingof a Religious Author."Zvi Sar'el, "TextProcessingin BiblicalNarrative."ShimonSharvit,"Punsin Rabbinic Lea Sarig,"Implicationsin ArabicJournalisticWriting." Literature." Zvi Arie Steinfeld,ed. Annualof the Bar-IlanUniversityStudiesin Judaica

458

COLLECTEDSTUDIES

and HumanitiesXXVI-XXVII,in Honourof Prof YitzhakD. Gilat. Ramat Gan:Bar-IlanUniversity,1995. xv (Englishcontentsand summaries);408 pp. (Hebrew). "The Writings of Yitzhak D. Gilat: Bibliography."ShragaAbramCONTENTS:

of R. BaruchB. Samuel."AharonOppenson, "TheTalmudicCommentaries "Nehardea and Nisibis in the ParthianPeriod."GeraldR. Bildstein, heimer, "AdditionalSources for the Traditional'He Held Sinai Above Them as a Cask'." Shlomo Zalman Havlin, "iHukimand Mishpatimin the Bible, TalmudicLiteratureandMaimonides."DavidHalivni,"HeAgreedwith Him on One PointandDisagreedwith Him on Another."MosheWeiss,"Nisanof the Yearof Exodus-A Note on the Historyof the JewishCalendar." Yaacov of and "Before After the Leiden the Talmud Yershalmi." Sussman, Manuscript ChaimMilikowsky,"On Parallelsand Primacy:Seder 'Olamand Mikhilta d'RabbiShimonben Yohaion the Israelitesin Egypt."ShmuelSafrai,"The MitzvaObligationof Womenin TannaiticThought."MeirSimhaFeldblum, "'ForHerSake' (lishma)in a JewishDivorceDocument(Get}-An Analysis of the Tannaiticand Amoraic Sourcesand the AnonymousSugyot."Ezra of theFourthBenedictionof the Sabbath Fleischer,"OntheEarlyFormulation MordecaiA. Friedman,"Responsaof AbrahamMaimonidesand 'Amidoth." from the CairoGeniza."ShammaFriedman,"MishnaHis Contemporaries Parallels of (Shabbat 13, 14)." Israel Francus,"The Interpretation Tosefta Alfasi, Ibn Migashand Maimonidesof the TalmudicDiscussionWhethera Widow Who Sells Her DeceasedHusband'sEstateIs Requiredto Takean Oath."YehudaRatzaby,"Verses,MidrashandLegendsin ArabicLiterature." Zvi Arie Steinfeld,"On the Permissionto Eat Gentiles'Bread."YaacovS. Daniel Sperber,"Teraphim." Speigel, "Saying'Hazaq' and 'Yishar .Koah'." Mitzvot-Their Versionsand the Shimon Sharvit,"The Blessings Before Distributionof their Formulas."IsraelM. Ta-Shma,"By the Power of the Holy Name-The History of a ForgottenCustom."Joseph Tabory,"The Structureof theMishna 'ArviePesahimandthe Structureof the PaschalMeal (Seder)."EnglishSummaries. Asher Susserand Aryeh Shmuelevitz,eds. TheHashemitesin the Modern Arab World:Essays in Honourof the Late Professor Uriel Dan. London: FrankCass, 1995. xv, 246 pp. Shimon Shamir, "Tribute to Professor Uriel Dan, 1922-1991." CONTENTS:

COLLECTEDSTUDIES

459

RobertSatloff, "Tributeto ProfessorUriel Dan, 1922-1991."Ami Ayalon, "The Hashemites,T. E. Lawrenceand the Postage Stampsof the Hijaz." of EugeneJung."JosephKostiner, MartinKramer,"TheSharifianPropaganda Downfall and Saudi of Hashemite Ascendancy:A New Lookat the "Prologue KhurmaDispute, 1917-1919."JoshuaTeitelbaum,"PilgrimagePolitics:The Rivalry,1916-1925."Elie Podeh,"EndinganAgeHajjandSaudi-Hashemite Betweenthe Hashemitesand the Saudis, Old Rivalry:The Rapproachment A. "Irak or Iraq?The Problemof Geographical 1956-1958."Jeffery Rudd, Nomenclaturein British Official Use." Ofra Bengio, "Faysal'sVision of Iraq:A Retrospective."Michael Eppel, "Nurial-Sa'id and 'Abd al-Ilah's Ambitionsin Syria."JosephNevo, "'Abdallah'sMemoirsas HistoricalSource Material."Bruce Maddy-Weitzman,"Chafingat the Bit: King 'Abdallah Relations and the Arab League."Aryeh Shmuelevitz,"Hashemite-Turkish Revisited: Jordanand Turkey, 1946-1958." Michael Winter,"The Arab Textbooks."ShmuelBar,"TheJordanian Self-Imageas Reflectedin Jordanian Elite-Change andContinuity." JonathanWebber,ed. JewishIdentitiesin theNew Europe.OxfordCentrefor HebrewandJewishStudies.London:LittmanLibraryof JewishCivilization, 1994.xix, 307 pp. MaxBeloff,"TheJewsof Europein theAge of Volkerwanderung." CONTENTS: Eliezer Schweid, "ChangingJewish Identitiesin the New Europeand the Consequencesfor Israel."Sergio DellaPergola,"An Overviewof the DemographicTrendsof EuropeanJewry."JonathanWebber,"ModemJewish Identities."NormanSolomon, "Judaismin the New Europe:Discovery or Invention?"NormanLamm,"TheJewishJew andWesternCulture:Fallible Predictionsfor the Turnof the Century."JonathanSacks,"FromIntegration to Survivalto Continuity:The ThirdGreatEraof ModemJewry."Jonathan Magonet,"TheRole of the Rabbiin the New Europe."MikhailA. Chlenov, "JewishCommunitiesand Jewish Identitiesin the FormerSoviet Union." Igor Krupnik,"ConstructionNew Identitiesin the FormerSoviet Union: The Challengefor Jews." AndraisKovis, "Changesin Jewish Identityin Modem Hungary."KonstantyGebert,"JewishIdentitiesin Poland:New, Old,andImaginary." DominiqueSchnapper, "IsraelitesandJuifs:New Jewish Identitiesin France."SchmuelTrigano,"TheNotionof 'JewishCommunity' in France:A SpecialCase of JewishIdentity."StephenH. Miller,"Religious PracticeandJewishIdentityin a Sampleof LondonJews."JuliusCarlebach,

460

COLLECTEDSTUDIES

"JewishIdentityin the Germanyof a New Europe."RobertS. Wistrich, "TheDangersof Antisemitismin the New Europe."EvyatarFriesel, "The Holocaustas a Factorin ContemporaryJewish Consciousness."Elisabeth Maxwell,"TheImpactof AuschwitzandVaticanII on ChristianPerceptions of Jewish Identity."Pier FrancescoFumagalli,"A New Catholic-Jewish Relationshipfor Europe."MargaretBrearley,"PossibleImplicationsof the New Age Movementfor JewishPeople."DanielGutwein,"TheNew Europe and the Zionist Dilemma."David Singer, "JewishRenewal in the New Europe:An AmericanJewishPerspective." Hana Wirth-Nesher,ed. WhatIs Jewish Literature?Philadelphia:Jewish PublicationSociety, 1994. x, 271 pp. Hana Wirth-Nesher,"Definingthe Indefinable:What Is Jewish CONTENTS: Saul Bellow, "OnJewishStorytelling."CynthiaOzick, "AmerLiterature?" ica: TowardYavneh."John Hollander,"TheQuestionof AmericanJewish Poetry."RobertAlter,"JewishDreamsandNightmares."Baal-Makhshoves, "OneLiteraturein Two Languages."BaruchKurzweil,"Notes on Hebrew Literature."YonatanRatosh, "Israelior Jewish Literature?"Dan Miron, ZionistPerspectivesin IsraeliRealities."David "ModemHebrewLiterature: G. Roskies, "The Story'sthe Thing."Ruth R. Wisse, "TwoJews Talking: A View of Modem Jewish Literature." BenjaminHarshav,"The Semiotics of Yiddish Communication."Gershon Shaked, "Shadowsof Identity:A ComparativeStudy of GermanJewish and AmericanJewish Literature." SassonSomekh,"LostVoices:JewishAuthorsin ModemArabicLiterature." "From SimonMarkish,"TheExampleof IsaacBabel."HanaWirth-Nesher, Newarkto Prague:Roth'sPlace in the AmericanJewishLiteraryTradition." RobertWistrichandDavidOhana,eds. TheShapingofIsraeli Identity:Myth, Memory,and Trauma.London:FrankCass, 1995. xiii, 239 pp. RobertWistrich,"TheodorHerzl:ZionistIcon,Myth-Maker, and CONTENTS: in Jerusalem:Nietzsche and Social Utopian."David Ohana,"Zarathustra the 'New Hebrews.'"Ze'ev Tzahor,"Ben-Gurion'sMythopoetics."Joseph Heller,"TheZionistRightandNationalLiberation:FromJabotinskyto AvrahamStem."YaelZerubavel,"TheMultivocalityof a NationalMyth:Memory of Masada."YechiamWeitz,"PoliticalDimensions and Counter-Memories of HolocaustMemoryin Israel."JudithBaumel,"'In EverlastingMemory':

COLLECTEDSTUDIES

461

Individualand CommunalHolocaust Commemorationin Israel."Charles Liebman, "ParadigmsSometimes Fit: The Haredi Response to the Yom "IsaacRebound:TheAqedahas a Paradigm KippurWar."RuthKartun-Blum, in Modem HebrewPoetry."Eric Cohen,"Israelas a Post-ZionistSociety." Yoram LeonYudkin,"TheJewish-ArabConflictin RecentIsraeliLiterature." Bilu and Eyal Ben-Ari,"Modernityand Charismain Contemporary Israel: and BabaBaruch." The Case of Baba Sali David P. Wright,David Freedman,andAvi Hurvitz.eds. Pomegranatesand GoldenBells: Studies in Biblical, Jewish, and Near EasternRitual, Law, and Literaturein Honorof Jacob Milgrom.WinonaLake,Ind.:Eisenbrauns: 1995. xxxii, 861 pp. BaruchJ. Schwartz,"TheBearingof Sinin thePriestlyLiterature." CONTENTS: Rolf Rendtorff,"AnotherProlegomenonto Leviticus 17:11."Ziony Zevit, 'tLegislation." "Philology,Archaeology,and a Terminusa Quo for P's ha.t.ta in the TempleScroll." Gary Lawrence H. Schiffman, "'616 and ha.t.td't Anderson,"Intentionaland UnintentionalSin in the Dead Sea Scrolls." Klaus Koch, "Some Considerationson the Translationof kappdretin the Analysis of Hannah's Septuagint."CarolMeyers,"An Ethnoarchaeological Sacrifice."GordonWenham,"TheAkedah:A Paradigmof Sacrifice."Michael Fishbane,"CensusandIntercessionin a PriestlyText(Exodus30:11-16) and Rolf Knierim,"ConceptualAspects in in Its MidrashicTransformation." Exodus 25:1-9." YehudaFeliks, "The Incense of the Tabernacle."Victor Hurowitz, "Solomon's Golden Vessels (1 Kings 7:48-50) and the Cult of the First Temple."Avi Hurvitz, "Termsand EpithetsRelating to the JerusalemTemple Compoundin the Book of Chronicles:The Linguistic Aspect." Ronald Hendel, "Prophets,Priests, and the Efficacy of Ritual." Meir Weiss, "ConcerningAmos' Repudiationof the Cult."David Wright, "David Autem Remansitin Hierusalem:Felix Coniunctio!"Burke Long, "SacredGeographyas NarrativeStructurein 2 Kings 11." MaryDouglas, "PoeticStructurein Leviticus."EmanuelTov,"4QLevc,e,g (4Q25,26a, 26b)." "A Scroll froma Qumran Talmon and Israel Calendrical Knohl, Shemaryahu Cave: MismarotBb, 4Q321." James VanderKam,"Simonthe Just: Simon I or Simon II?" MordechaiCogan, "The Road to En-Dor."Karel van der Toom, "The Significanceof the Veil in the Ancient Near East."Gershon Brin,"TheFormula'If He ShallNot (Do)' andthe Problemof the Sanctions in Biblical Law." HerbertHuffmon, "The FundamentalCode Illustrated:

462

COLLECTEDSTUDIES

The ThirdCommandment." JeffreyTigay,"Some ArcheologicalNotes on Deuteronomy."Elaine Goodfriend,"Could keleb in Deuteronomy23:19 ActuallyReferto a Canine?"JeremiahUnterman,"TheSocial-LegalOrigin for the Image of God as Redeemerg6'el of Israel."Ze'eb Weisman,"The Placeof the Peoplein the Makingof LawandJudgement." Dale Patrick,"The Rhetoricof CollectiveResponsibilityin DeuteronomicLaw."MayerGruber, Determinationof Jewishness:BiblicalandNearEasternRoots." "Matrilineal JosephBaumgarten,"A Fragmenton Fetal Life and Pregnancyin 4Q270." Moshe Greenberg,"Onthe PoliticalUse of the Bible in ModernIsrael:An EngagedCritique."Ze'ev Falk, "A Peace of CompromiseBetween Israel and the Arabs."Anson Rainey,"UnrulyElementsin LateBronzeCanaanite Society." Francis Andersen, "Genesis 14: An Enigma."Yair Zakovitch, "Juxtapositionin the AbrahamCycle." James Kugel, "Reuben'sSin with Bilhah in the Testamentof Reuben."EdwardGreenstein,"The Firstborn Plagueandthe ReadingProcess."JohnVanSeters,"A Contestof Magicians? The Plague Stories in P." David Halperin,"The Hidden Made Manifest: MuslimTraditionsandthe 'LatentContent'of BiblicalandRabbinicStories." Jan Fokkelman,"The Song of Deborahand Barak:Its ProsodicLevels and BaruchMargalit,"Observations on the Jael-SiseraStory(Judges Structure." on "Reflections the 4-5)." Ralph Klein, Historiographyin the Account of Yair "The Deuteronomist andthe Exile."Benjamin Jehoshaphat." Hoffman, Uffenheimer,"The 'Desert of the Sea' Pronouncement(Isaiah21:1-10)." JoshuaBlau,"A MisunderstoodMedievalTranslationof fered (Isaiah44:13) and Its Impact on Modem Scholarship."William McKane, "Jeremiah's Instructionsto Seraiah(Jeremiah51:59-64). Shalom Paul, "Hosea 7:16: GibberishJabber."Eric Meyers,"TheCrisisof the Mid-FifthCenturyB.C.E. SecondZechariahand the 'End' of Prophecy."DavidNoel Freedman,"The Structureof Psalm 119." Delbert Hillers, "Some PerformativeUtterances in the Bible." William Hallo, "ScurrilousEtymologies."Jacob Hoftijzer, "Some Remarkson the Semanticsof the Root b't in Classical Hebrew." AbrahamMalamat,"Is Therea Wordfor the RoyalHaremin the Bible?The InsideStory."MarkSmith,"the*qatalaFormin UgariticNarrativePoetry." DevorahDimant,"4Q127:An UnknownJewishApocryphalWork?"David Winston,"Sageand Super-Sagein Philo of Alexandria." Gale A. Yee, ed. Judges & Method:New Approachesin Biblical Studies. Minneapolis:FortressPress, 1995. vii, 186 pp.

STUDIES COLLECTED

463

Gale A. Yee, "Introduction: CONTENTS: Why Judges?"RichardB. Bowman,

"Narrative Criticismof Judges:HumanPurposein Conflictwith Divine Presence."Naomi Steinberg,"SocialScientificCriticism:Judges9 and

Issues of Kinship."J. CherylExum, "FeministCriticism:Whose Interests Criticism:The Text'sWorld Are Being Served?"David Jobling,"Structural of Meaning."DannaNolan Fewell, "DeconstructiveCriticism:Ashsahand the (E)razedCity of Writing."Gale A. Yee, "IdeologicalCriticism:Judges 17-21 andthe DismemberedBody." ZionyZevit, SeymourGitin,andMichaelSokoloff,eds. SolvingRiddlesand Untying Knots: Biblical, Epigraphic, and Semitic Studies in Honor ofJonas

C. Greenfield.WinonaLake,Ind.:Eisenbrauns,1995. xxxiv, 668 pp. Jes Asmussen,"Some Bird Names in the Judeo-PersianTransCONTENTS: of lations of the Hebrew Bible." JoshuaBlau, "The Monophthongization Ariel Diphthongsas Reflectedin the Use of VowelLettersin the Pentateuch." Bloch, "The Cedarand the Palm Tree:A PairedMale/FemaleSymbol in HebrewandAramaic."WilliamBrinner,"SomeProblemsin theArabicTransmissionof BiblicalNames."MagenBroshiandAdaYardeni,"Onnetinimand et puret6du sacerdoce:Remarques FalseProphets."AndreCaquot,"Grandeur sur le Testamentde Qahat (4Q542)." Henry Cazelles, "Ahiqar, Umman and

Amun,and BiblicalWisdomTexts."RiccardoContini,"EpistolaryEvidence of AddressPhenomenain OfficialandBiblicalAramaic."MosheGreenberg, "TheEtymologyof nidddh'(Menstrual)Impurity'."WilliamHallo, "Slave Releasein the BiblicalWorldin the Lightof a New Text."StephenKaufman, "Paragogicnun in Biblical Hebrew:Hypercorrectionas a Clue to a Lost of Onkelosfromthe ScribalPractice."MichaelKlein, "A Fragment-Targum CairoGeniza."TryggveKronholm,"Abraham,the Physician:The Imageof Abrahamthe Patriarchin the GenuineHymns of EphraemSyrus."Jacob Lassner,"RitualPurityand Political Exile: Solomon,the Queen of Sheba, and the Eventsof 586 B.C.E. in a YemeniteFolktale."BaruchLevine, "The Peter Semanticsof Loss: Two Exercisesin BiblicalHebrewLexicography." Machinist,"Fate, miqreh,and Reason: Some Reflectionson Qohelet and Biblical Thought."AbrahamMalamat,"A RecentlyDiscoveredWordfor 'Clan'in MariandItsHebrewCognate."EmilePuech,"Notede lexicographie (m-sw/yrwq,mhhbym,w.t)."ElishaQimron,"AWork h6braiquequmrfinienne Providence: Divine 4Q413."NahumSarna,"VariantScriptural Concerning

464

COLLECTEDSTUDIES

A PreReadingsin LiturgicalTexts."LawrenceSchiffman,"4QMysteriesa: StanislavSegert,"PoeticStructuresin the liminaryEditionandTranslation." Hebrew Sections of the Book of Daniel."Shaul Shaked,"Qumran:Some J. Soggin,"Abraham IranianConnections." andtheEasternKings:OnGenesis 14."MichaelStone,"A New EditionandTranslationof Questionsof Ezra." Hayim Tadmor,"Wasthe Biblical sanrsa Eunuch?"ShemaryahuTalmon, "A CalendricalDocument from QumranCave 4 (mi'marotD, 4Q325)." Jeffery Tigay, "I' ns lhh 'He Had Not Become Wrinkled'(Deuteronomy 34:7)." Emanuel Tov, "A Paraphraseof Exodus: 4Q422." J. Weinberg, "TheWordndb in the Bible: A Studyin Semanticsand BiblicalThought." ShmuelAhitub,"FlourandDough:Gleaningfromthe AradLetters."Walter Aufrecht,"A PhoenicianSeal." Klaus Beyer, "The AmmoniteTell Siran Bottle InscriptionReconsidered."FrankCross, "Paleographyand the Date of the Tell FahariyeBilingualInscription."PhilippeGignoux,"ThePahlavi Inscriptionon MountThomasCross (South India)."Andr6Lemaire,"The XanthosTrilingualRevisited."PhilipMayerson,"GrainPricesin LateAntiquity and the Natureof the Evidence."Alan Millard,"Latinin First-Century Palestine."JosephNaveh, "PhoenicianOstracafromTel Dor."Tzvi Abusch, "The Socio-ReligiousFrameworkof the BabylonianWitchcraftCeremony Sectionof the Text,PartII." Maqla:Some Observationson the Introductory MariaGuzzo, "Moreon the LatinPersonalNames Endingwith -us and ius in Punic."Arnold Band, "Regelson,Pagis, and Wallach:Three Poems on the HebrewLanguage."M. Dandamayev,"TheNeo-Babyloniantdmkarn." M. Geller, "An EannaTabletfrom Uruk in Cleveland."VictorHurowitz, "An Old BabylonianBawdyBallad."WilliamMoran,"SomeReflectionson AmarnaPolitics."David Owen, "Pasiri-Daganand Ini-TesTup'sMother." Shalom Paul, "The 'Pluralof Ecstasy' in Mesopotamianand Babylonian Love Poetry."JackSasson,"WaterBeneathStraw:Adventuresof a Prophetic Phrasein the MariArchives."MarcelSigrist,"Somedi-til-laTabletsin the British Museum."Aaron Skaist, "Srmugamru: Its Functionand History." MarkSmith, "The God Athtarin the AncientNear East and His Place in KTU 1.6 I."

Books Received Source: AJS Review, Vol. 21, No. 2 (1996), pp. 465-474 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486728 . Accessed: 11/07/2011 16:36 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



BOOKSRECEIVED Avalos,Hector.Illness and Health Carein the AncientNear East: TheRole of the Templein Greece,Mesopotamia,and Israel. HarvardSemitic MuseumMonographs54. Atlanta:ScholarsPress, 1995.xxv, 463 pp. Israeli Balaban,Avraham.A DifferentWavein IsraeliFiction:Postmodernist Fiction. Jerusalem:KeterPublishingHouse, 1995.265 pp. (Hebrew). Becker, Hans-Jttrgen,ed. Der JerusalemerTalmud:Sieben ausgewiihlte Kapitel.Stuttgart:PhilippReclamjun., 1995. 351 pp. Ben-Yehuda,Nachman.The Masada Myth: CollectiveMemoryand Mythmakingin Israel. Madison:Universityof WisconsinPress, 1995. xxi, 401 pp. Benbassa,Esther,ed. Haim Nahum:A SephardicChief Rabbi in Politics, 1892-1923. Tuscaloosa:Universityof AlabamaPress, 1995. xvii, 204 PP. Benor,Ehud. Worshipof the Heart:A Studyof Maimonides'Philosophyof Religion. SUNY Series in JewishPhilosophy.Albany:StateUniversity of New YorkPress, 1995. ix, 262 pp. Brenner,Michael. TheRenaissanceof Jewish Culturein WeimarGermany. New Haven:YaleUniversityPress, 1996.xi, 306 pp. Birken,Lawrence.Hitler as Philosophe:Remnantsof the Enlightenmentin NationalSocialism.Westport,Conn.:Praeger,1995. viii, 118pp. Blenkinsopp,Joseph.Sage, Priest,Prophet:Religiousand IntellectualLeadershipin AncientIsrael. Libraryof AncientIsrael.Louisville:WestminsterJohnKnox Press, 1995. xi, 191 pp. Borneman,John,andJeffreyM. Peck.Sojourners:TheReturnof the German Jews and the QuestionofIdentity.Lincoln:Universityof NebraskaPress, 1995. xi, 309 pp. Chazan,Robert.In the Year1096: TheFirst Crusadeand theJews. Philadelphia:JewishPublicationSociety, 1996. xv, 186 pp. SamuelI & II. RamatCohen,Menachem,ed. Mikra'ot Gedolot"Haketer": Gan:Bar-IlanUniversityPress, 1993. xiv, 282 pp. (Hebrew). Cohen, Richard.Elevations: The Height of the Good in Rosenzweigand Levinas.Chicago:Universityof ChicagoPress, 1994.xii, 342 pp. Coleman,Simon,andJohnElsner.Pilgrimage:Past andPresentin the World Religions.Cambridge,Mass.:HarvardUniversityPress, 1995. 240 pp. 465

466

BOOKSRECEIVED

Cooper,Alan. Philip Roth and the Jews. SUNY Series in Modem Jewish Literatureand Culture.Albany:State Universityof New York Press, 1996. xiv, 319 pp. Remembers. Daniel,Ruby,andBarbaraC. Johnson.AnIndianJewishWoman Philadelphia:JewishPublicationSociety, 1995.xxvi, 211 pp. TextsRenewed:Essaysin Honour Davies,Jon,et al., eds. WordsRemembered, A. F John JSOT of Sawyer SupplementSeries 195. Sheffield:Sheffield AcademicPress, 1995. 533 pp. Davis, Eli, and David A. Frenkel. The Hebrew Amulet: BibliJerusalem:Institutefor JewishStudies,1995.xvii, cal/Medical/General. 212 pp. (Hebrew). Diner, Hasia. In the Almost PromisedLand: AmericanJews and Blacks, 1915-1935. Paperbacked. Baltimore:JohnsHopkinsUniversityPress, 1995. xvi, 271 pp. Dippel,JohnV. H. BoundUpona WheelofFire: WhySo ManyGermanJews Madethe TragicDecision to Remainin Nazi Germany.New York:Basic Books, 1996. xxx, 353 pp. Dresner,Samuel.Can Families Survivein Pagan America?Lafayette,La.: HuntingtonHouse, 1995. vii, 332 pp. . Rachel.Minneapolis:FortressPress, 1994.xvi, 256 pp. Eichenstein,Zevi Hirsch.TurnAsidefromEvilandDo Good:AnIntroduction and a Wayto the Tree of Life. London:LittmanLibraryof Jewish Civilization,1995. xxxviii, 159 pp. Howard.Paperbacked. God Phallus:andOtherProblems Eilberg-Schwartz, s for Men and Monotheism.Boston:BeaconPress, 1994. xii, 312 pp. Elazar,Daniel J. Community& Polity: The OrganizationalDynamics of AmericanJewry.Rev. and updateded. Philadelphia:JewishPublication Society, 1995. xvii, 494 pp. . Covenant& Polity in Biblical Israel: Biblical Foundationsand JewishExpressions.New Brunswick,N.J.:Transaction Publishers,1995. xvi, 477 pp. Elman, Yaakov.Authorityand Tradition:ToseftanBaraitot in Talmudic Babylonia.New York:YeshivaUniversityPress, 1994.xiv, 328 pp. Feiner,Shmuel.Haskalahand History:TheEmergenceof a ModernJewish Awarenessof the Past. Jerusalem:Zalman ShazarCenterfor Jewish History, 1995. 525 pp.

Feldman,Louis H. Jew & Gentile in the Ancient World:Attitudesand

BOOKS RECEIVED

467

Interactionsfrom Alexander to Justinian. Princeton,N.J.: Princeton UniversityPress, 1993. xii, 679 pp. Fine, Lawrence,ed. EssentialPapers on Kabbalah.New York:New York UniversityPress, 1995. ix, 550 pp. Flanders,HenryJackson,RobertWilsonCrapps,andDavidAnthonySmith. People of the Covenant:An Introductionto the HebrewBible. Oxford: OxfordUniversityPress, 1996. xiii, 562 pp. Frieden,Ken. Classic YiddishFiction: Abramovitsh,SholemAleichem,& Peretz.SUNY Series in ModemJewishLiteratureandCulture.Albany: StateUniversityof New YorkPress, 1995. xiii, 364 pp. Gassenschmidt, Christoph.JewishLiberalPoliticsin TsaristRussia,1900-14: TheModernizationof RussianJewry.New York:New YorkUniversity Press, 1995. xviii, 244 pp. Gazit,Shlomo.TheCarrotandtheStick:Israel' PolicyinJudeaandSamaria, 1967-68. Trans.ReuvikDanielli.Washington,D.C.:B'nai B'rithBooks, 1995. xii, 316 pp. Gervitz,Gila.Partnerswith God.WestOrange,N.J.:BehrmanHouse, 1995. 127 pp. Godfrey,SheldonJ., andJudithC. Godfrey.SearchOutthe Land:TheJews and the Growthof Equalityin British ColonialAmerica,1740-1867. McGill-QueensStudiesin EthnicHistory23. Montreal:McGill-Queen's UniversityPress, 1995. xxx, 396 pp. Goldman,Shalom. The Wiles of Women/TheWiles of Men: Joseph and Potiphar' Wifein AncientNear Eastern,Jewish,and IslamicFolklore. Albany:StateUniversityof New YorkPress, 1995.xxxiv, 189 pp. Goldstein,Howard. The Home on GorhamStreet: and the Voicesof Its Children.Tuscaloosa:Universityof AlabamaPress, 1996.xviii, 231 pp. Goldstein, Sidney, and Alice Goldstein.Jews on the Move: Implications for Jewish Identity.Albany:StateUniversityof New YorkPress, 1996. xxviii, 398 pp. Goodman,LennE. GodofAbraham.Oxford:OxfordUniversityPress,1996. xix, 364 pp. Gow, Andrew Colin. The Red Jews: Antisemitismin an ApocalypticAge, 1200-1600. Studiesin Medievaland ReformationThought55. Leiden: E. J. Brill, 1995. viii, 420 pp. Greenberg,Moshe.Studiesin the Bible and Jewish Thought.JPS Scholarof

468

BOOKSRECEIVED

DistinctionSeries.Philadelphia:JewishPublicationSociety,1995.xviii, 462 pp. Greenstein,Ran.Genealogiesof Conflict:Class,Identity,and Statein Palestine/Israeland SouthAfrica.Hanover,N.H.: WesleyanUniversityPress, 1995. ix, 307 pp. Hackett,DavidA., trans.TheBuchenwaldReport.Boulder,Colo.:Westview Press, 1995. xviii, 397 pp. Hamilton,Victor.TheBook of Genesis:Chapters18-50. New International on the OldTestament.GrandRapids:WilliamB. Eerdmans, Commentary 1995. xx, 774 pp. Hammer,Reuven.TheJerusalemAnthology:A LiteraryGuide.Philadelphia: JewishPublicationSociety,1995. no. of pages? Handler,Andrew.A Manfor All Connections:Raoul Wallenbergand the HungarianStateApparatus,1944-1945. Westport,Conn.:Praeger,1996. xiv, 123 pp. oftheHolocaust. Hartman,GeoffreyH. TheLongestShadow:In theAftermath 179 pp. Bloomington:IndianaUniversityPress, 1996. ix, and the Jews Christian Witnesses: R. Reluctant Imagination. Haynes,Stephen Louisville:WestminsterJohnKnox Press, 1995. vii, 221 pp. JewishPublication Heilman,Samuel.TheGateBehindthe Wall.Philadelphia: Society, 1995. 207 pp. -. Portrait of AmericanJews: The Last Half of the 20th Century. Seattle:Universityof WashingtonPress, 1995. xvi, 190 pp. . A Walkerin Jerusalem.Philadelphia:Jewish PublicationSociety, -1995. 361 pp. Heller,Joseph. TheStern Gang:Ideology,Politics and Terror,1940-1949. London:FrankCass, 1995. ix, 358 pp. Heppner,Ernest.ShanghaiRefuge:A Memoirof the WorldWarII Jewish Ghetto.Lincoln:Universityof NebraskaPress, 1995.xviii, 192 pp. Herzog, Dagmar. Intimacy & Exclusion: Religious Politics in PreRevolutionaryBaden. Princeton:PrincetonUniversityPress, 1996. x, 252 pp. Hess, Moses. TheRevivaloflsrael: RomeandJerusalem,theLastNationalist Question.Lincoln:Universityof NebraskaPress, 1995.xvii, 265 pp. Hirshman,Marc.A Rivalryof Genius:Jewish and ChristianBiblicalInterpretationin LateAntiquity.Trans.BatyaStein.SUNY Seriesin Judaica:

BOOKS RECEIVED

469

Hermeneutics,Mysticism,andReligion.Albany:StateUniversityof New YorkPress, 1996. ix, 179 pp. Hoffman,Lawrence.Covenantof Blood: Circumcisionand Genderin Rabbinic Judaism. Chicago Series in the History of Judaism.Chicago: Universityof ChicagoPress, 1996. 256 pp. Holmgren,FrederickC., and HermanE. Schaalman.Preaching Biblical Texts:Expositionsby Jewish and ChristianScholars. GrandRapids, Mich.:WilliamB. Eerdmans,1995. xvii, 166 pp. Hood, John Y. B. Aquinasand the Jews. Philadelphia:Universityof PennsylvaniaPress, 1995. xiv, 145 pp. Hyman,Mavis. TheJews of the Raj. London:HymanPublishers,1995. 257 PP. Hyman,PaulaE. Genderand Assimilationin ModernJewish History: The Roles and Representationof Women.Seattle:Universityof Washington Press, 1995. xiii, 197 pp. Jones,Clive. SovietJewishAliyah, 1989-1992: Impactand Implicationsfor Israel and the MiddleEast. London:FrankCass, 1996. ix, 244 pp. Julius,Anthony.T S. Eliot, Anti-Semitism,and LiteraryForm. Cambridge: At the UniversityPress, 1995. xi, 308 pp. Kaminsky,Joel S. CorporateResponsibilityin the Hebrew Bible. JSOT SupplementSeries 196. Sheffield:SheffieldAcademicPress, 1995. 211 PP. Kaplan,EdwardK. Holinessin Words:AbrahamJoshuaHeschels Poetics of Piety. SUNY Seriesin Judaica:Hermeneutics,Mysticism,andReligion. Albany:StateUniversityof New YorkPress, 1996.xx, 213.pp. Kellner,Menachem.Maimonideson the "Declineof the Generations"and the Natureof RabbinicAuthority.SUNY Series in Jewish Philosophy. Albany:StateUniversityof New YorkPress, 1996. x, 137 pp. and Keren,Michael.ProfessionalsAgainstPopulism:ThePeres Government in Israeli Studies. State SUNY Series Albany: Universityof Democracy. New YorkPress, 1995. vii, 147 pp. Knohl,Israel.TheSanctuaryof Silence: ThePriestlyTorahand theHoliness School.Minneapolis:FortressPress, 1995. x, 246 pp. Kogel, Renee, and Zev Katz, eds. Judaismin a SecularAge: An Anthology of Secular HumanisticJewish Thought.Libraryof SecularHumanistic Judaism.FarmingtonHills, Mich.: InternationalInstitutefor Secular HumanisticJudaism,1995. Ivii, 388 pp.

470

BOOKSRECEIVED

K i kovy, Marie Ruit,KurtJi i Kotou', and ZdefiekOrnest,eds. WeAre

Children Just the Same: "Vedem," the Secret Magazine by the Boys of

Terezin.Philadelphia:JewishPublicationSociety, 1995. 199 pp.

Kushelevsky, Rella. Moses and the Angel of Death. Studies on Themes and

Motifsin Literature4. New York:PeterLang, 1995. xxii, 325 pp. Lazare, Bernard. Antisemitism: Its History and Causes. Lincoln: University

of NebraskaPress, 1995. xx, 208 pp. Levin, Dov. The Lesser of Two Evils: Eastern European Jewry Under

SovietRule, 1939-1941. Trans.NaftaliGreenwood.Philadelphia: Jewish PublicationSociety, 1995. xx, 346 pp. Levine, Herbert J. Sing Unto God a New Song: A ContemporaryReading of

the Psalms. IndianaStudiesin BiblicalLiterature.Bloomington:Indiana UniversityPress, 1995. xvi, 279 pp. Licht, Jacob. A Commentary on the Book of Numbers XXII-XXXVI. Ed.

ShmuelAhitub.Jerusalem:MagnesPress, 1995. xv, 209 pp. (Hebrew).

Linn, Ruth. Conscience at War: The Israeli Soldier as the Moral Critic.

SUNY Series in IsraeliStudies.Albany:StateUniversityof New York Press, 1996. x, 245 pp. Luz, Ulrich. The Theology of the Gospel of Matthew. Trans. J. Bradford

Robinson.New TestamentTheology.Cambridge:CambridgeUniversity Press, 1995. xiv, 166 pp. Maori, Yeshayahu. The Peshitta Versionof the Pentateuch and Early Jewish

Exegesis.Jerusalem:MagnesPress, 1995. 403 pp. Marcus, David. From Balaam to Jonah: Anti-prophetic Satire in the Hebrew

Bible. BrownJudaicStudies301. Atlanta:ScholarsPress,1995. xiii, 214 PP. Marcus, Ivan. Rituals ofChildhood: Jewish Acculturation in Medieval Europe.

New Haven:YaleUniversityPress, 1996. x, 191 pp. Massey, Irving. Identity and Community: Reflections on English, Yiddish, and French Literature in Canada. Detroit: Wayne State University Press, 19?? 205 pp. Miller, Richard Lawrence. Nazi Justiz: Law of the Holocaust. Westport,

Conn.:Praeger,1995. 232 pp. spelling Justiz OK? Modrzejewski, Joseph M1leze. The Jews of Egypt: From Rameses II to

EmperorHadrian.Philadelphia:JewishPublicationSociety, 1995. xxii, 279 pp.

Myers, David M. Re-Inventing the Jewish Past: EuropeanJewish Intellectuals

BOOKS RECEIVED

471

and the ZionistReturnto History.Studiesin JewishHistory.New York: OxfordUniversityPress, 1995. viii, 278 pp. Naor, Bezalel. Of Societies Perfect and Imperfect:SelectedReadingsfrom Legendsof the "EynAyah":Rav Kook' Commentaryto "EynYaakov" Talmud.New York:Sepher-Hermon Press, 19??. xii, 135 pp. in Gold Colbert I. Applesof Filigreesof Silver:Jewish Writing Nepaulsingh, in theEye of theInquisition.New Perspectives:JewishLife andThought. New York:Holmes& Meier,1995. xii, 149 pp. Neusner,Jacob. Judaism in Modern Times:An Introductionand Reader. Cambridge,Mass.:Blackwell, 1995. xvii, 252 pp. . Judaisms TheologicalVoice:TheMelodyof the Talmud.Chicago Series in the History of Judaism.Chicago:ChicagoUniversityPress, 1995. xvii, 224 pp. . RabbinicJudaism:Structureand System.Witha contributionfrom WilliamScott Green.Minneapolis:FortressPress, 1995. x, 241 pp. of Violence:Persecutionof Minoritiesin the Nirenberg,David. Communities MiddleAges. Princeton:PrincetonUniversityPress, 1996. ix, 301 pp. Novak, David. The Election of Israel: The Idea of the Chosen People. Cambridge:CambridgeUniversityPress, 1995. xvii, 285 pp. Noy, David.Jewish Inscriptionsof WesternEurope:The Cityof Rome,vol. 2. Cambridge:CambridgeUniversityPress, 1995. xi, 573 pp. Orlove, Ben. In My Father's Study.SingularLives: Iowa Series in North AmericanAutobiography.Iowa City: Universityof Iowa Press, 1995. xiv, 325 pp. Ouakin,Marc-Alain.TheBurntBook:Readingthe Talmud.Trans.Llewellyn Brown.Princeton,N.J.:PrincetonUniversityPress, 1995. xviii, 336 pp. Paul,RobertA. Moses and Civilization:TheMeaningBehindFreud'sMyth. New Haven:Yale UniversityPress, 1996. 268 pp. Pickard,Kate. TheKidnappedand TheRansomed:TheNarrativeof Peter and VinaStill after Forty Yearsof Slavery.Bison Books ed. Lincoln: Universityof NebraskaPress, 1995. xv, 409 pp. Polowetzky,Michael.JerusalemRecovered:VictorianIntellectualsand the Birthof ModernZionism.Westport,Conn.:Praeger,1995. x, 158 pp. Porter,J. R. TheIllustratedGuideto theBible.New York:OxfordUniversity Press, 1995. 288 pp. PowersSoman,Jean,andFrankL. Byrne,eds. A Jewish Colonelin the Civil

472

BOOKSRECEIVED

War:MarcusM. Speigel of the Ohio Volunteers. Lincoln:Universityof NebraskaPress, 1994. xii, 353 pp. Prywes, Moshe. Prisoner of Hope. English ed., as told to Haim Chertok. TauberInstitutefor the Study of EuropeanJewry Series 22. Hanover, N.H.: BrandeisUniversityPress, 1996. xvi, 371 pp. Ragussis,Michael.Figures of Conversation:"TheJewish Question"& EnInterventions. Durham:Duke glish NationalIdentity.Post-Contemporary UniversityPress, 1995. ix, 340 pp. Regev, Shaul.Sermonsof Rabbi YitzhakKaro. Publicationsof the Institute for the Study of Judaismin the East. RamatGan:Bar-IlanUniversity, 1995. 316 pp. (Hebrew). Reich, Bernard,ed. Arab-IsraeliConflictand Conciliation:A Documentary History.Westport,Conn.:Praeger,1995. xi, 287 pp. Ringgren,Helmer.TheFaith of Qumran:Theologyof the Dead Sea Scrolls. Trans.Emile T. Sander.CrossroadChristianOriginsLibrary.New York: Crossroad,1995. xxvii, 330 pp. withAngels:WhattheFirst Rosenblatt,Naomi,andJoshuaHorwitz.Wrestling Family of Genesis TeachesUs About Our SpiritualIdentity,Sexuality, and PersonalRelationships.New York:Delacorte,1995. xxiv, 389 pp. Roskies,David G. A Bridgeof Longing:TheLostArtof YiddishStorytelling. Cambridge:CambridgeUniversityPress, 1995. x, 419 pp. Rubenstein,Jeffrey L. The History of Sukkotin the Second Templeand Rabbinic Times.Brown Judaic Studies 302. Atlanta:Scholars Press, 1995. xiii, 361 pp. Sachar,Abram.BrandeisUniversity:A Host at Last.Rev. ed. Hanover,N.H.: BrandeisUniversityPress, 1995. xiv, 346. Saltman,Avrom.TheJewishQuestionin 1655:Studiesin Prynnes Demurrer Ramat-Gan,Israel:Bar-IlanUniversityPress, 1995. 284 pp. Scheffler,Israel. Teachersof My Youth:An AmericanJewish Experience. Philosophyand Education5. Dordrecht:KluwerAcademicPublishers, 1995. v, 206 pp. Seeskin, Kenneth.No OtherGods: TheModernStruggleAgainstIdolatry. WestOrange,N.J.:BehrmanHouse, 1995. 144 pp. Segel, Binjamin.A Lie and a Libel: The History of the "Protocolsof the Elders of Zion'".Trans.and ed. RichardS. Levy. Lincoln:Universityof NebraskaPress, 1995. xv, 148 pp.

BOOKSRECEIVED

473

Shapiro,James.Shakespeareand theJews. New York:ColumbiaUniversity Press, 1996. x, 317 pp. Sheres,Ita, and Ann KohnBlau. The TruthAboutthe Virgin:Sex and Ritual in the Dead Sea Scrolls.New York:Continuum,1995.xiii, 236 pp. Shiloah,Amnon.JewishMusicalTraditions.JewishFolkloreandAnthropology Series.Detroit:WayneStateUniversityPress, 1992. 274 pp. Silman, Yochanan.Philosopherand Prophet:Judah Halevi, the "Kuzari," and theEvolutionof His Thought.Albany:StateUniversityof New York Press, 1995. x, 370 pp. Samuelson,NorbertM. Judaismand the Doctrineof Creation.Cambridge: CambridgeUniversityPress, 1994. xi, 362 pp. Silverstein,Alan. Alternativesto Assimilation:The Response of Reform Judaismto AmericanCulture,1840-1930. Paperbacked. Hanover,N.H.: BrandeisUniversityPress, 1994. x, 275 pp. of Jesus:Pharisees,Sadducees, Stemberger,Gtinter.Jewish Contemporaries Essenes.Trans.AllanW. Mahnke.Minneapolis:FortressPress, 1995.ix, 161 pp. Stem, Menahem.HasmonaeanJudea in the Hellenistic World:Chaptersin PoliticalHistory.Ed.DanielSchwartz.Jerusalem:ZalmanShazarCenter for JewishHistory,1995. 298 pp. Sussman,Lance J. Isaac Leeser and the Making of AmericanJudaism. AmericanJewish CivilizationSeries. Detroit:Wayne State University Press, 1995. 311 pp. Traverso,Enzo. TheJews & Germany:Fromthe "Judeo-German Symbiosis" to the Memoryof Auschwitz.Lincoln:Universityof NebraskaPress, 1995. xxiv, 215 pp. JamesC. Enoch:A Manfor All Generations.Studieson the PerVanderKam, sonalitiesof the Old Testament.Columbia:Universityof SouthCarolina Press, 1995. ix, 207 pp. Ramat-Gan: Vargon,Shmuel.TheBookofMicah:A Studyand Commentary. Bar-IlanUniversityPress, 1994. 280 pp. (Hebrew). Vilnay,Zev. Legendsof Jerusalem:TheSacredLand.Vol. 1. Paperbacked. Philadelphia:JewishPublicationSociety, 1995. ix, 338 pp. Wallis,IanG. TheFaith ofJesus Christin EarlyChristianTraditions.Society forNew TestamentStudiesMonographSeries84. Cambridge: Cambridge UniversityPress, 1995. xix, 281 pp.

474

BOOKSRECEIVED

Wasserstein,Bernard.VanishingDiaspora. TheJews in EuropeSince 1945. Cambridge,Mass.:HarvardUniversityPress, 1996. xx, 332 pp. StevenM. BetweenMuslimandJew: TheProblemofSymbiosis Wasserstrom, underEarlyIslam.Princeton,N.J.:PrincetonUniversityPress,1995.viii, 300 pp. Wells, Leon Weliczker.ShatteredFaith: A HolocaustLegacy. Lexington: UniversityPressof Kentucky,1995.xiii, 175 pp. Westheimer,Ruth,andJonathanMark.HeavenlySex:Sexualityin theJewish Tradition.New York:New YorkUniversityPress, 1995. x, 195 pp. Whybray,R. Norman.Introductionto the Pentateuch.GrandRapids,Mich.: WilliamB. Eerdmans,1995. vii, 146 pp. Wilensky,Ben. The Psalms of a Sailor Jew: A Cycle of 18 Sea Poems. Lewiston,N.Y.:MellenPoetryPress, 1995. iii, 63 pp. Wilson, StephenG. RelatedStrangers:Jews and Christians,70-170 C.E. Minneapolis:FortressPress, 1995. xvi, 416 pp. Wimbush,VincentL., and RichardValantasis,eds. Asceticism.New York: OxfordUniversityPress, 1995.xxxiii, 638 pp. Wolfers,David.Deep ThingsOutofDarkness:TheBookofJob; Essaysand a New EnglishTranslation.GrandRapids,Mich.:WilliamB. Eerdmans, 1995. 550 pp. Wolfson,Elliot R. Circle in the Square:Studiesin the Use of Genderin KabbalisticSymbolism.Albany: State Universityof New YorkPress, 1995. xiii, 268 pp. Yeroushalmi,David. The Judeo-PersianPoet 'Emranf& His "Bookof Etudessurle judaiasmem6dieval15. Leiden:E. J. Brill, 1995. Treasure". 455 xiii, pp. Young,Bette Roth.EmmaLazarusin Her World:Lifeand Letters.Philadelphia:JewishPublicationSociety, 1995.xxi, 298 pp. Young-Bruehl,Elisabeth. The Anatomyof Prejudices.Cambridge,Mass.: HarvardUniversityPress, 1996. 632 pp. Zaretsky,Robert.Nimesat War:Religion,Politics,andPublic Opinionin the Gard,1938-1944. UniversityPark:PennsylvaniaStateUniversityPress, 1995. xi, 276 pp. Zerubavel,Yael. RecoveredRoots: CollectiveMemoryand the Makingof Israeli National Tradition.Chicago:Universityof ChicagoPress, 1995. xx, 340 pp.

?‫פסח זה על שום מה‬ Author(s): ‫אהרן שמש‬ Source: AJS Review, Vol. 21, No. 2 (1996), pp. 1-17 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486729 . Accessed: 11/07/2011 16:36 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



n~n

WW

14 f101

[I] o ?Xll0 '12 1=p tr88n mnwr 5'v3 2-1 0,11nn; Iltm nwn 2p n i 11h'$ • 12)iw-D'ly1n2b .Tn D 1=122 n nDNowl x M Y 7n -1 - . 'tir rlSrrl lyn b 72l 01n nn? -nrZn-Trb 71E31~t3$ nnl "Ito3 71n:) ixpn1 mn nm mDD$ Dti @1'" :nltitn ntu 5yl DON108KP'n20l 5y DnK 120 99 pipi ?i~'t28 D 9 'ioiv?l nz91 0 ) nx 0' DW "D'x tvx v1 -.DD$irifmillin-1 wnrI DIn 71 Div nx n"NH1 Ill n? XS1 "fftllynrlNt 6Mn n mvl•y 'Innow mt m =2• rrnrn ,n vil 1 yn fm w-ln :44?wlvj mn nxN ninv) ,(r :42 91h3 1729" $31pl1 5tlv ;1ni-T plvt1n1 -

'

'

"no • j1 xn ninmwn 7n"r51nnt).1,y n0now1nnmtl wn ?yl l 1 1,6

21nMI

"f0t"

lVXK

?yi

7,

nx

nwotn

n~ 5m 110WWim

Sy

f

Dl

f21i Mt

n

?lvi1mm1-1m

6iN

WC1X310t

n

v

pn'

r18" :IX2-1

f'

or

.

,fmv

r

"f il t

y vj-m9

.th1ib

i'

71

nrtm?

nx

rom

m

,fm)

n'0C

'litrn

n

?X-l r

'f2r)

"mYY

53

not~

Dl11'Swy

t013

l Him1

mi

1:)n 71

I11*Dv

'l

13"m

N" '328

1

1

n

mi

1"Y7:

nowl

13

n,12 ,1f

y Ilm1 ml

1

l

f ir, vn

X?

0123

"T

1

ranirt~

2

ta

-

2

my0y 72--1n 10mon 7INvonrnn nown

n

?lv

%

19E1N

.(r2:b4

nlw8'lv

inm

HiW3ltv

2

":)S'TTE

y

Stnp -p-)-p

**IT :T 1-11m vjnr -1invn ? myy • •1"

.(I:

X-I.

$"?Yir;r 'if v

2t~t?%Vjjli?

ntbZl-.

lor11't

In it

'31

5X-rlv

,n f1owy

Dmr3r

tl

13wr

121

D

minymviD nn nxm11 x

f"

?

t-1y2nn vl?:9 nT tnTmnx' 30v,1no0nx mn2t -T7Y f7innxn1nWivn mnl n0o X .(42 'f9 xnt,,:) W:19%1t n"Kn n MnY 'nK-=NYDWn Tn "'1•i1,'2 .10Dn11n2 .

?yi

1jhi-p

nix? 'fl1

tn5 20

Dtri

DU21n~o

15;15ii) x?"bWD ,Pt

rmimn

?y

ltvw

"f

rl VV?

:nxnn

iruif

,n1038'iNn

rarrm

IN

13)"

T'7122.0(18

vn -.i ,nmbwhnwrmS

'Wt

l"f

5rv3

nx- mnib

.1:)

)

"fnix?

? 10'm

- mm

-m1ixlnx

tr3imn

-ik-Tx

n

Kid

,muwnq9?"v ,?wn8

nix1

.87 'ln

AJSReview21/2 (1996): t'-?t

'1

tn5

ri 11-1?l'T .1 V .84-86

x

fn)

:1mi7

.tritan

trvx?

now

'WV ,("rnTnI•" ,"imoTi " .2

v 1

JU

2

-fi

?w

nimm DM2wi0n

830S

1n 1 1x 3

nx

tm-n

7n123

980 009n o

x

n$t

nr in

Him

rbon

Inyu

?-Jyrl?

x

98

1m

n~it

not)

Ir

n

nXI

0'l3o-iml tW100)W

'91r'W

-1:)

nnimil

?:3)

1";*x

nxim

D

y b

DImin

1m

nD'owh 212$MI

'f;

Olin

n0o

"it 0m

no0t

nWC

6

mntn

yn m

-0

r1uvi

urn2

nX

rio)"l

tmtltv

on)

"min

2'

n(1x13

n1n) 1 1 T1

Mwr? 'f

-

?y

o1

1

1:)l

r11yn1

lin

nnymn

Til'mn

2-ij 'f;

j'vn1

,120)

,ft36

pty

"flpn

73n

120x

13V WbIM2=1

.12n9 otwl

":

w-71nn

w'1nw

1mY1yn

080 1,06t11

Nl

nwn

X19"l ".1

nbitr t

5D

"mw

l

jn

@1nm

now 008

rv*

wn

txr?.v

nmn

l

nmn

nN

Dmw

min

1

n0!9

610nn

."mIn

0(24

'nY

,x*93n)

x

X

Y1161W

m

w-in r11

1n

'I11v00m

nion"3

1?121 nrm

71 :)

ql?3$1l

0tCli1r

ir'fmbbnt1

nix

?w

nx

01

n

,-itW'

ynv"

"]

712-p

Dl'linn

i

3rm

i-1qw

1 710i

,fitrw?

m13

1-2 1

mi81

7n:)*

$n

Tnw

n

r

1n

-)=?

fn

rnr in

XNS

(omw).111Y

Im:Tntv

Him

'f;

.n1rir1

m1i

N

-.S7b lg- t 2It3X

wnynn InDx'8

11=61t6= WDn27X

61n1M

not

mlmi

5.(4N t

Dwtwyn

ti}

4ftal Klxt

:DVllyn

XlInbf"

;*,'

nnwlt

y

m7

X3

al-

":.) ~;721"niff

'In

11r

?nx '-12- M'in-monw

7"m 1

-3

rim,

fpi

n0or

10o

Xv=

mnilpn

y

7

=)"In

wnynn

nom0

r1 1i1

?X-l r

al-lynn

rn1n

int

X9x

'TIrym

rin

rrmyrl

1n3xN

0t18

MOP

not)

M:)

?y

not)

nr1r1

mn-inxi

"ffY)Yr13

?y

1XxW KS

-13!

7I)

"

Dnyy

mynn1n ,Im 1 fil;w D '3 700 ~ t3'15 W>i)~;

1013)

DWC1 7ll7 3171~ 3'N 1000 lJ1p 90i 51 K10t13N .*Ymm

nrinlo

Dtr

;mrnJ;

.7"mYl t

7x}ND8 : ?w

n1i

M77 ml

witnb

Xh

rinnn

-.1 21

13:'

'm

D.3

inr ' r 'V t 3 Y'n'W11" #in t) ,-i l .1 Xl: 'r3 n1r 1n-sn -:,) 1' ,f.1 ,orn , m -i nix ,I rwi i 3 5,r "-W1i1 ,n ?, ,nbt ri ",?,7n -' on agow 0om In ri53'313 -93x X.11,1l i;nxw 71Ion w-ri n11n '"imT 1t7rimni nun'111,1' 131."mvp:,~v ,iE12nT nnon0) S ,nno01"limxv mvq, nw1Dm 1-9 1919-931) 1-9 1 x'tNn1 nx -31 ; nr :(180 'bY ,'N 11v i i"' r. 1, ,l1•1• x" in •2• ,'IrD .,i r "WW i- -i9 n r qni rio on w i 9 3 9 n mv n x 7no 1 ltv53 -9n3i r1013 lyS vS r131: Ki)T3 -

-7 12-9

E no 0 "-.B n nirv? rin irm nim 1in1' 9 . S 19-10 ItyN -.iw9v i1o1 -inl-g ir)b Di$ 111221 ,171'5 ;13;N' ;112 8251935 077 31W19 ;I$;DN WD 'll.l . .11 t~ K5KV NE~tU JDD?i0779 in n 19m ,wnix n"Spi 1 rri i W mi r rDi r i t ib rin n r it $Nl VBN 1 9no w JD ?X1lv j r % i 1131 1i 0001 DiIn ' 0nnn" m ?:v -m in"ron"~pni ".nnE. ,-nom - 1row, -nwijli-pw nn~i9 on-i 9) .4 nin n-2m ,mininnmin in-1pi ,(n:T Denoram) mnn? -19-q:'• '-

ni

rin x min ,0mrri n-v1D2 .1= mOX 71pmm2 n;13 u m1)3

( 18W .(187

:.n111-1

'WV

mntr .90

o

pW ,Wrtn

',in) 'In

r"E

,low

,"irxmo0i73, nn ,0mv31q

mx .5

010t9t ;Itn00

S?;lg

Si

'tothin;;

f3

711o1wh

?v

NMipl'

ntibl

ni

DIDW

nwtCn?

,li

13

T-i

6.X";-i)D

aqvnn ny91

'121.9:

-1

1

,? 3

trci

91 i

m3K

nx

n im

niyn

ir132 a

p in3n13 ?inu? 'ni .*

-)w

0

-

nf

-i xT1

-.1

K

x1ph

,17pi

n00'

n1ny 39xr

7v31

12n

.1:3

9wtn

n

7 1 9B 1*.tr'l3ltvDw-Tln?

n0i

,-.*m

1- 1

'-9i

P.1

Ihntl

.DDT'3

11?-

w-Tin

I.r

9"

?

' i

-

'

i.n: 73

'39:

:nim 1

.iiinn10

'rvqYwy

1vn?

n nl

-TY

1n3xn *rw

'51

inim?

to-Tin

K Ti

-it

t 11x) ?I:)

D9'y

7n

in 2'

-'r' xt9 9y

ny

f-

0n1wr MRS'

nrrn5

.lr

1

on9i 137'3 nD1io -inion

5W

,1t3 '159

h

frnmrt

0.9rw91

von

q-

,-rla

txrY3

-1i*Trim

n1Pni

Pahv

i3

-Tr

*9Db

y qo13

.-1-in1

nnl01v?

Y

7my

D7bi

271

nitimi

n

93 .)

.51*m

p im

71vx1

tlrl? r *7P~~~zl-lyn lvltvK7;' }N it~W1' ,m1111 ann Dn2120% ;r2100,p'2'53i '1133 77 1183 '3 5KtYZS 980' 19 .0128 128 T itTM ;IhK1" ,;1Y0 n312ib 737 Di$yn a75Itv3

PC'38 1t7 J 15

notmS

I-Tio"

M'S0989 i'3 803 ,pp rorMY

72-1

'l%3

?lv

70w.

108

1 x1n

*It?" nS" M 1

1

wrj97

I100V=37101r

nMD

01111$ MinT

,

n'on 7 1

?

B ITvi11rin

r

10 o

?'Ylyn

wn-ly

rl-1:):n?

alDnrn

1'

o1733 -11-2

n-

n)3:0

n1mv

g.-12n

mntvw 0n1livt

nx

75DOpt3r

"-pini~D

M-1pri

nilmr 10 n

D:

,f12

.ty

1'?

3 .i9810'llim

21N

WC DTTP nly

'181"; nx w-lop a

?lv

11n00lvl

I=

?lv

01' Mowin DW

S98

0f 1T1TM

'6INDInUINDM

"*t?i

xillvnrl

.

inln

30 TD 303 }8 w33nrr '7 -mon

lim3

-12t

919

,fon

n1-10i

71tvt-

,

'l-linn

,"-.*Iy

19M 13Wo

nth

713v3

;I38

3n

,l-mi alwrnn?

"f3wnt$1

npn

"bli

1

Mx13

Inu

'IT

7'30r

-.1-i

jllIS

r

1mbrw

R.G. Robertson,"EzekielThe Tragedian",in, JamesH. Charlseworth(ed.) The:n 1 .6 .Old TestamentPseudepigrapha,New York, 1958, vl. 2 pp. 803-84 r b Vr ri'Mo0 nm ,#'-E 1a~rnn.7 .151'iy ,r"inon :'W0 n-',ntjf , ,' n,'1, . ?xpim'

no12 Nx

-9:

D'132-

rutD

n-r9tv

-:

n?xt

.7:)-9r '

3

u-12s

o-vbW1

nD~mrirn r

0n-1nix

ru1t Dnxsi?

'ri)mi 'wn

;13bbrn 'p=

,-gti

1im

r

my

(tr

"nn11$

=)

.(=

-n912

ni y

as1

" rinunrin

9'-g

D13

mirn

nri

-9Nx-sri

r tlv

in

ni-swi

nx

-9:) :r

inv

ix00 v1rrm91'D

,xN =

x

ni-swi n12

"n$1i D@)

nx

p10mr

ni ?:)?

?xnrq-9813"

-n0mr

on-vll"

nv'q?t

2n

a-1

'v

ra

L

ra

-'in-

n1

ri?.q/n

Kl

j= ? 11?'Vi'ma i rmi H. Jacobson,) mrSr niri ) 1t:'-.2m1n hirr *n1VS 33 t? iiT -Inji t 11 nx "o'st(TheExagoge of Ezekiel, CambridgeUniversity Press, 1983, pp. 128-129 nmwLn nx

in

n817

t'rimn

-'13 ):)111

-

wi-imm

193

r

lyt

?-j'

,1rE51

(n:i) aq?

nnox?

-w@

-

01r1n

'12

,rt

nw

rin

ri nx aqw nsmw2i Sia-12*x EJnw n-qnr 7t B.M. Bokser, "Changingviews of the Passoverand the meaningof redemptionaccording to the PalestinianTalmud",AJS Review, X (1985) p. 3, n. 6.

;m2

n1)-

mu0n

itwi

?wW

351

1wt

0 18

r

.91-89'it ,"i10i=" .9 ,0•001'$

t8TD flKN -1

?v

?"tf

n0'005

Dillioi

73

.0300

DIV:)

?-'

,ib8300$11li

3

rin'mi mro ,n pip ?tw ii7 9 n135nl

Y

avo.

my

t

mlI

t

1

ibt 7w 1r

n"ImN

f})T2

WCro1 rin

vno

fr

nrm

Him

m

P 21p

,no00

71o l3

20

-

alminn

?n3m

inx

1

n10 ' uvnl 0,I72n "1PIN 1J 35 n:n)

n

w.1

no

DTW m

'r3 ,rit1 ?v

phn

7n

ml

mn~ns

.2nri a'1innon p7ip [n] N3

'm'1'7

ram1 t

DW$ ,tlyyn

yntmr9m

fo1w n3im

rl

imri '5r Hmri m'i v yin n'rikmr

anv7%

'r'I"

'ri D'7Hirini im .D'yn

?

p710091

n 'fmnin

z

$ 9871t)Z'2 39 in~Pbtt';l9

Ti; 'Tit3) KnSZib$1323t ,(1b"ND :1$ n1lbWt) "Pn17

:(52'W

$DW 100@09 SNt'92531@ T'b ,08111717559v .13 11117 7815@' P3$W l9bW r rr11r v in ' b 13 1'3'7i ?W .rnrn'93 5W tr 719n f 71f TDt '811 n 0111n111 mo-jon ;1mv 1 r ly EpIv p

0,133rnran1 in mo1n91

-y't133;

plon

p

1

rbni'priinl no7nn pnip 1f)3DBp

. Inl*y2

KxSj=2

nx

mpoD~t-r

X-11jri.

;IS990 K;1 71bK)W YtW10 '~*2~1r,5ND .929Jt'i9~ 1111L9823 13 .'ib Kli i~nibW5'b 8 -r 'rn, :On nr T-9'11o.'.i* ri 'ixvr-9 x 89 ,1,fn 1i iovlbnn 7 xKnS I& ' i ' rit 'Db ,'1n1X1 9 T 1 '1ti 1 Ki 5 prm i i1ib.r i rinni9i Kn ff1.. i i ri'n ,'i rK '3r 1v 1ri 1mv3' 12r 0,:1mi rmi" '31 rK1x rivm7'

*1-w

ny-T

f fxrn

.

r-riny

yi

7t)1

*xi3

,nffyvb 0r1

pT

*

r ny1@

-1ri

n--n-.-1ixrm

nu1919WK1,"bm~SIqb (10n J'331 198231P'32" Y900'I *21 n919 .0'f1'090 ;1biti :i'

09)

."'"2

0920 nirsri

-9n C #'3,:)

my

on1

g'nit:)

,iril n-nin

,(mi*it)

,

xn9v3

(?"llinriv)

",7j

-1v3m"

?35

n1innb

01Dm1

71wn

(7t).

xi-.

93

xwz

9"

1"1

ny-r9

?w

n:)1? mvil

t1vY

10

-9-n11007r n

11r'D

,-

'n

-i-Nx 1

nr1iri?30

-'"y

niup nrn

rI1i ,7n'gi

i1tur E

1

-q

'2No

r

Pn918@]

[xYi11WW vOi 'l

r'i:m1

nnxaii, nxs

112-9mm .nixhi

0Is 1

r

xn

n7x

mi-pri aS)r Ti

uzw 7;n

ni"N

'71

.I

"

:mntv%

nvpn *1(10

.10

,i , y 1Wnniwn

n? iu

a1o1

n pnbni

0 ?1

nlni-

tm

1n

?vin

i1

'r '-inwimf

frl?

f

w

3"13"

rim

mi

ntlSx

pnn23f"

2-1

n'yikr'r Hirniwu '5" :prir0lnt ?l 'v3jnn ,DDIV:) "l)IN tfr f

Him00

ml 16' ,16, 13tTf Dlnn '1

*X11

'l-lonn

7'199u

"."5Kf;xx

r H'im mr r'-Imyn

'mx DN'Slik

r1mn

nx

inbm

otan

'1

Ylvirl.

Sy

y

wiv

f

ty'"',"nDfzb .1m rifinv -1in1:3 rimO i'nif 'ri9 u , RIfl' l11nf l3 7"1ny 7t'311 *1?137o'3n'":)Y31 '3f 1 f f1 JIrn" 'r 'ri't N r Nm13' ,-Yi'ji '212-1 r n'X""' wn -r'm ?y

'i

7)'33"If

8

I

: nr 'ITr

'3

'mDN'Slk

rm1n

,"D'1-y

101

f*

r

int'li

Him

mp

1L9823 fT'899 Y011 9thin JD 1 f,"'f1Vn3 NL98 ltth .(1035 1nvrmi n'$'t3it L~ 8 T ny? 1 o100X x 1'5N3 I'N N3l 0 1n x : n1rlyn % "

p

qmi

n'n

9X1;l

?:)?

":mil

wini

10(1l

.

i

,"'f r8

7"m

Hi81m0

al- n

r-

fr

y Ir

D

nm1

'

'1 -inrr nf ."mnrllf mw ?E Y132nlr'9 fu11 4;rby ln nhll?tl pK7ir vm" ' "im i r w11 ,12'n 1 rni"fpri rv nx 5NTl '3n rimri rrlfHi m 1 ' '32 b i inri,mnM f ' 9X-llvl 'i-r inn 53ln Tr'a"ur1r "ln,1,fm 5nzw n809 l Xmij-. jV-j-T-. Di W 0 1"b ?y1n f " 1 l 9 3 179' $ N ij3 3 7n' 7wt f-')n

L

lhi

a'i-

y 7xI*

,?1

,flnytL

n0ow1 0

f

jn?

1372-1

12

mnmm

int

D~vinywr

nnnlvrl5

D~] "IN '3mp19n ;Iny W

'nn"nv l .nWlxlnnl-?b*

'it ?

-l

I

ffv*:)?v

)liv),

?y

tr-rin

tvx1

myni

y rmtrv.*',?n

',

'fny

:(19

?y

xN*b9nn

,m119o)

?,sx

r"x-

-vqwn

7-y

,m-p)it

inK

-

xg"i

,(n:*n

13v

pw22 aNW120

yor-i9

p

?

10 w

xn5,,7n

,T)

nyt-

-"0, n

f

19x1"

N'-j"Y

N",

.n*1jq2?bzl

nx

-ion

r

g1

flWW11

7

iny13-m

.12

'90l

(TZ

D'210bpr10 almNftW1~''1":(l"ftN' ;"1)7113577n~~o 1SKX3 1C'32 ,5KX'519l~Y1989JC31 12 8 1 n x 9 n r -iOz ixD y1or1i *1 -m) , ( i 1 -g-r 1 baW o ,?x q1;1 ?iI ( 7wn .7wn pw? -1vz0nr

imVb-pnl un09n

-ini'

1 mN

1r

,i

,x-3n-.l 13.

91 not,

lyipit

i2nm

",f'Tirmn

)1?1 ,Imxlnin n 0

-iq

13z

K31 ni

7?Z

nrinnon

In

ib"

13137

vznwri?

"in

rnW1

7:)

t1-9

aq1-qrwm

n

9-mr

i

-9r

T

,

W

n-2

xTi

pvp

ni1

r1n17 1 N11V'DI

1

nion

?$-q2

-n

Yyi-

n

.9N

rinw-9 "

n-9'Tuhn

ntE)-b

vr"

nurmnri

:1 0o -

1

;onnb

inri

n-rinil on w

3n 7Z

m?

w

9

1

"".7.1t2h

pw5m

?n'v1 $Nl pin10

-Ngn -1i 3-1q 7ni-i -3T2I" -1S inn-s 19 -9in zx1 -i 1 X-1 - 71n -lt -aIrq'Yx 173 .(n"r U9ip inn xrnnN mi iD n tW1rinmx nx n-9nnuim

D0

-iz

ni1 mpn19 -t9: 3 Im ,1Tin$N 13

.n-gi 17-

N9W

nOninz

nV

pw?

7?zn3

wN

?.q13

-219 rt

nx

3un tr0ix

-9 in x:1

7?

nr ?

7wt'1

ninw?

f

x3 rfw

.17mq98

,i3 n

prw?

NWi

i-'gymn'N

?w

nvzbn~

,1 "

1313

D)

D

n

tvB

1

J-1 NM

1inir1

n

2

Kx-i

Im1

71y

vin

n1jn

?wW

mpn

n

13ibm

mln

x?

nin

@

-Tvnn

-1m1

n1imm

xSx

7n'q

nW x?

Rm

Im

n1m3K3

x)Immn-y7?8020T

-in1

*-JR,1

\b.*

n*0

-nom

t1S'%

plow.ft1000

It

1 32

53

,1!I'9n

r0inw

m)"

(on?":1

-TY

KnSkt)

*l

f,in)

' "I

6I1S1if

13-11mv

'12-1

iriy-T

r00071mrin

2ln-mr.1

rb'iNn T

moyn

nx

"urn2 ml

al-lynn

mrm

r

rn

:')x

nx ,w"

110610

1n1*

r'K

1 '

1

-in

TIly

M It

NY

001021~

.(2

31,

1

9mIW

W"NV)

,f(:2

NY

It~n3

1820

-

.-m .03'W

Im

YP

t71021

5"0

i

p

5

'fnlY9220 *3

9tti

D D-n

13-9

>mr.1

N1?-$m

fri

121yr.1

"I1"

7n row2

mnn

'WV

ry'l-

ItY

'

urn"-

n

fnlr' "'

11nit)

t1non

I1n

9

(42

xn

pri

X:2

n

?p'

-9-7'1-7

(t 7inN tr) 19:) .(2':23;I'979)'131";1D'3DS j$10'3 lu90 921' N1

D '17 ,Jikf;l 189173 Pn921~"i(1002 runi7K7li7n In rim im-mvx31K -m-m f

71nm

01- lyn

pitn

1in

lw

,-mNix

1y .38 ? 'itS

'12-7,ln1m

tS-1 v

",7'f ,ag3i,(

:(roow

f-i'f"

, "Dr1w

?w

?f"-mrvW

a-in-

t39im

.38

nmq179

Uy

9

f1 .

1l

Xn*)=)

'TY

t5n?)X

jin ?x

:1o1i

9

n0

:(MN'02

i19ntm

ffal-ryn

ril y-13;11

m

Im-l

-f"

'm.

IT-Ptypo

y

xnx 28'I20tav

Dtn

821

mvlo

avlo?

1i

T191

?"0yn

12T

11NDW1ltMDR1

-1impm

7'lnt

14

mr DiW10161i

?wv

'Jly72n

-t-.IT

nX rm

r9rv93

l ix

immi?)Xlf"

Tir

01r

7.3in

?m1 -Tn)

?

"75'1"6

f1

:Him

**-.T1"

ri?"

72-1j

t7) nom

-lin

" -1w 1'T113f

"1rif

) 072-12i.1-

71":

ny-

,ftrnn

in-if

IN-Tin

T1Y

It 1-

,'1Hi

"f '.

M'10

MIt 79

mvl9w'lt

r-Imn

n

rnn-m

w -T

,nown

Int o

Dl12y

W"

P3 ,01 ryn

*

-1wo

7inx-1

iv Hi

Y

12-19

flx

';

nx

.(46

;rf

linyt

-mix vy)

p:xN

ni

."6-)?f"

'im

ravWx

f"M6'tiv

26

"o2r

t

r

al-lyn

I-'im 71-61I 72-ijrl10 lXli 7r nr in- 13r7)

'In

nimowh

72j

1

1

r

Iwnrn

53

761=1

1I161 %

Y183

nlyn

* 03m

now01

-Ty

1

13vib

1MV1,

183x

7x:)-mm

7n

;171;im

,D In'no10b

-1 :)

r18m

KHim

N 1x

1891 .y

18mmo al-ly

-mmi

-TY

oonn

-n1

bmn

-*It

-.1ri

10110

.

-7

yww

)3N -

-1

ibn

2

.7.11.i9) mm

f"Dvl9y

ilbw)

,}

nn9:2-i

~rpt

vi Ti*fror

inim

ptm"

'"lt-ln1 -1f'1r'K 4', ir

pm

Iny-T"

innomff

K279 'i) '7 v f-i mi XT

p"mf pown

Itn

'31 13 't ,1TSONK 1:1-1 fnvr "ltx

in

f

11-im"m

ptin"nowl ?

r

rom"

-"y

h'3D1D0n

".,"1tDl "•i,•1 ir)9$1• v1rv

n

iw T11

.14

nb 1 ',3q1n9

y

1;

,":itm 7

Inim nx

w

f'i

t 5 "'57 ' .' l ra nn 'nn~1l1 "N -7,.13 T"y

7Tl

T

"l

"1#

-rv5 .1.1 5

t

?inB )lv n9-T no)0

33091 l91( 1883tUinSD$3 it$~ 'it 5y 3571 3,"201 '6990031KIK$nn001 S'lph 3 ntl 713 111 inni05 1L99t>$ 'l-l 1n 108 '1'13 ;It~l; ,1!9'9 8~'31133 O'WN'1 '1 .""7131'1135313 D,•,n p n ,Nl n" 1239 ,,n1,•:2n .,'noM"y 1n180n0 m-n",t 1 f -I "f nlm

it .9810

an5irtl

;It

$95

ln

.1f -1. 7

i

im

121x

hm.

101'

-mml

"

t 000" o1000100 l'TDa , 10p 0, ,t 01 199 )ff 18l p n1) ,tlImn ffn n: M-lnn }':: }t'n 21•"IlJ "'w m11 nl 8 non3: 902 la 15Y3' 0 •9 lor"D f -r ltL, , I n l wnwrlw ' I n n x a l y n nol m i n i y ) :;L~~I nmn n no00''njl tnt mm 7wn p8, O'

00r0im)-m

n

0m

7*8,lx

8t1

pw?

zYi

i 77? 3 m b nl nx" nmm ni13) bn " 1im

;.

,f

6107,1n

1Y11,7132

-

0107)

610

l%1

i

mvn

iom

'non

1

,"ff't2bb 7llynn

'3"

Dm

PRY

l

Inxy

tr-int

nb

w'l-l n

.-.0nror

y

x9x

n ,n"S n1133in ,p5m. *99 ) 1 X -in1 in

1

nO,

:r1i

6.1nx

nnlEn

n

-0

n

ny-

? 12-1

*?000

61701

:1)

?t1in

'mn n-07't)?•p~ (190

-TyV

M6112072

(1:10,)

0xm83

wnwm

;mn

"319m

(190

'fn

'Sni

-))1

Do

Inxy

7nrl

p10mmo 2-1

7t

I- T

10

n

3 06.1n

x

Km

wn1wm

li ntrw -t'

'i

-ip

XSx

rinx

?31mxN

91K'l

ny1ft

.1?5'3K;

-Ty

1r "01Him ffw2nn

C'p9 21H1

xin

010"

KTM

20N-

918

on

Y

f'l

mn,'i,

D10

m m.th

-1 1V

.r1

'

92

f1 nxt

'

x

r

-l

a-inlor

l

n9

'1 *1

0

In

aln0

-T1"nffo

Inmy

1 :1

In

rltmvDpixlt

.

-9n

-Ty

191i

1 2W?

7'61B

n19,Y

nyynnbi

in

lrn

Onb0

07n

"10D'f"

7n

O'nl 'T:)

:13 ,inx

rt

%vlfra

'89i(18L X?a1090 nimruhi n~itfit l513'

ml

nioVW 0

K? wnu

7?r

1val

fm

j'rm9

'T"1t)

MR

blLt) 0117w1 ( nl03910 y '0f -iniy nx 1ju* 7nim "Yl r-m nlynn 381YI-Ix i70 .109~~

In:) .D

mvv

,nuIT -I.tro my

X11W

*' '12 nn 7n*yrM-.11 fl finn wnn ow. yrrW -TY 110o3m0 pmnljwonn•mn w ffnl?Min .a'l)t 'C ? -tra . ,p tin ,ymm" 101 n 1 nlyn

rwi-rmt

,(

im m'921

D

7,121 ffplt'%

low

.*1in~ll1

84-87 '=?

1

,MUWV?1'

"N110o"

.16

:$,;ni

nl8 25 'Y Ti'

.17

0:3 .18 xn0•1"1, ,n",n W",• 31"t ;K"1 93 , n ?Y'' x11D '1 1 1rtvIm-] i .19 1i 17ll '1" :f1i* ) vrw ,o,1j,,m n"q ,("w ini ri 1flm7-93 V 1?l 1T112inn -y'Sn [49 ' 0 160 'b? '1 x 1fl.fl rq-Ti ro'* nxTV Nwo .mvf1W 0000 j)1 ?'133-11

11(10-10'Iy

*S9x

0 n0 irni

121Wh-iW101

7tw

i1"00 nsl-l ,,po211'T-M) ,1753t

,nS~N

i'1W r

no1-1r 7x:2 JO W1x13 .1mo10

?y

NWl1

x"T NW12 ri?-qn

380

n1 N"x 7w It

'0

-1yin

9n

y

x

7n

-?

m

"ri

?w

7tT l-9

pi(1o0n0

tW1 D

Ix

0.1x

oN

".~m1innonwi onr1inx:"- -r1 :m"n'1nM 9 .20 o n"i • w•" 1 nh ', n"1~1 ,-192" .21 w"on r1 .N"y 'lu m1in n1n1n ,tv ,Kn-1

'n ~ iit .YWrr.

w

Ono

n

Jn1-N

m'onbn

DNw'rin

'Iny3

lon0wrin

1 7nit

r'm

rin8

- pl

?tn"-11Y C'12

xn5''b?"

7nxn

*

ln'9

m,1-17Y

lmpi nx

in'Ifn)i'"v11 )

,-Tnhnir-rtmW

nx

1 Dio

":)

-31n*

3 vm

8

Tin?

',:3)

n89

7 In

-123:

'3

mul31

091013

n$ MI-mamn

D'7Yn

1

,12-

1'17y

yt

in9

.(13 'b

TY:1

'f'nK .

221'9-lyy

0152

$10)

?:)X

ltw)-r

I?I

NW

x-.$)R 9 t ~ a ?: 13• tv n iti ,2 Ln""n -mm n •mt -•n1r,11. f9n m x l m r . 1 -Ty myn 7x:) q1

-I*'-q

•n mln tm 'N,93 , n mn•, m-•f-i n00% ,0830, XN-Il 93x 9mrI -12 mn

*

?, "

7'1m7

,

-.1m

n101m ? 1:

7110!Dn

:2

.01-9

$7)I'81 X

N3

plo

myn

-T

mn)l

InrK

ri

n)

n* n ,r13 nn7x:) n, ,m -In

Iti

2

f"0

' 1521 v In" t r r1 -1y 700 T, , n, -1wN n•,n NnPY n•:'bn nrnno n noM m -inm-in: 1x Kmi" Tn n m1n nt •"f t• nmn 1itvnn 1•1•2, ',n-1m p10,n ) n,711M "f.3t"mf 'f

1nl

t

Mt

"flilm"

Xlt1in (110 86 1 20

1:

rnimy

??rivl

nnlv

"Iflltt3n 70010

mn?

M;1

i3

1m

myn

mn

t1

1iv

?:

1r5y

'K9

n

aln,

N Nx

Y

'lt)n? nC

-11wrim

77Krn1

)

?y

aiYn

6:"

(?:t*)

M6121

89990

$3

In;ft

-I'n*:1

-.

-50

'Ti

P7i

m1;1"

:(186 'WV

219yl

xl

"011911

XSK

1i"y

nnn1

'-n) bl

immiYr 7 '? b

mlvNE

0090x (1

."rlSK N

N '1"

D'Winn

,vinm

nrin

"10:1

tP-

I*,J1

:NIlX ?X-1v#'

?xntvn

-'l

rin7

1

n

l: 'I 3

1*X132y:)

X0 7n b M*? IV'-=1

'bN

.

rtn n-innn"

Ynip

ri?nn? '

ltyDN

x:IX

KIN

1"N

n

Nrpry

11r.mSlyl-

,?6_1

wnnb 0

7N'w'r

ri

12D

1'3iTin

1

1-7

nw n0 7

nlwnn-.i

1-1t3

1rin

-(-))ninon

im,

mbn

nvo

rmirim

2,1Sn

wnynn Dwnt

M'1:1

NW

Kl

f7lTE"

13

.:)

'12

(1 0,M)

anion

1

-In

."D'i l? 13offmZ3r

p31

1:2

1*X13

r

I1nip

NY

'1p

mNK'S

(>xn xt

ro1w bt

?: 93)ly 1:

,"f

nrif

."D'f n

i

nl

an

,"f w

$3N3i

,160 n'xbtv

v1

l

x1ro f

v

) M61120726171tm '0 ?y 1 b nxy, p21 ,1im-2 17 7ilmmi'nn'3 S38991 J2pi~;lintW9 .D'12b }'lN alinb n2'T' 2 W N'SD inbb znyn inr i0 rIm

In=b

O'nn"t;mp"I"

(1072

tn5rim nytvf"1

"f pm

nx

xw

7litn

b

-1131020mnn ,pNt M12

rnn7nt

(10 yn

zN

.

own

(o:ol)

23-

~,3n inpnn Inim p 72 yIV10' f -mrmv pim

.

nyntv

rl10

pip000n1y 7

nytT

IX-921 -

rl?'31Him

t"

?:)Xlf 81"

xivix

5

z .D'

1mnin f

71

-T7$

1:)

wn

i2t

'

0

,p D'3 ;IN'YS;13303~75'50 a$3u~ TD 0919 N S"$ivon

;NxSYl

'121

Nrif

-im01mi 1nim

nown1

f"n(22 'b• mNilb-• "*8Im ,n fll t30 1?SK1 KIK

') 71n1

tlo /n3

17m'12

:y"T

*1 193DI 'r13:1)l2

mmn) 0

.2

.23

0128 199 '7 S 213TO~ 981##~ '301K' 70000ilim '13mVt 13019 KSK 1K2' NY1KY2931 ;I899~Yb9 i 120 -it nxt t1i20 iy t 17y0 riv -31i ixy179SK 'i 1bm rit?i -j? ir$ NSiPv ritbE)-.i T mrin ".g-:

7txp

jpni

-

//

24

?1tn-

ni

1111ObW

."ib'$

0128w

1 m)

1*1:)m

*21V

'1P,

]y

f'.1

8m19

K 11=N ,

2

ImY16.1

-1 20

7wtv

NRW

-11-22

'm

0Mow 03

lnl

DW O

linv11"

nK

yl

p

12M6.

'

,

1 nl31m 0180 'vm*

1

'U'l-lyn

13113yI 10w11

3

]'01 n

rim'YY;

not)

Kx 71y

XSK

n~

2Y

1

,"yX

ri-nx

Onlnwn

13nin

rm1

?5yy

Min

-lnt

tvzlw

nT

lv

plown

n

nx

Dl1yb

'3I

n0yl

1 2w.1

r imKl-

11

-is?;21

ft

?y

In

=32

not) on

'In

ri?, :?t

p-ipn

-Ty

TY

Ilrl~x

t!f ml0"

.niyn

'12

xwpY

07y"

?X-Iv'

"ri1

t

al-12 n

2,iW

Iriny?

I?-Tyn

w-1ynn

lIm$n

l n'llybWn

I

,l1WC13M

nx

?9y

t n0ot

l

'1 m

72-1p Iny

?ls

In=p

9

D"Ir'lb

."D'llbt Min

1?

no!)

.IT

01'2 KSK1KYZ KS NW;11KY' ;75'$$ '31 ,;rSZSD'12bt

b183t

KSK,nb000inib

?y

tlv

?mn?

u3

mrltv

rix

mvlo

2

u0nn,

,'oiniv

iy

t1xf'

.*imn18

:o'trimm

?

'l'WS

n'

qxntv trn

1fS9tr b

'0u1ni81

n 90a

0'000030

:13'@W

?rimm

9

i

n*li

0

-7

p-,

Kmin

T :-17y1f Onm1

n

013 1L91270 ,13170VSf]120,'WWW~I 5y

.inm

'

Imn'A'

NW

-y

J? :trlb

7.09

?ty

139-1

D's

an!DB

i

nimvmv0

'

x'

-

521,,n

'

ws'

-9-ir 5

-mir"ix21x

,1595:

1tvvy

,?n

712

;t3r0m1N

xA

mr'i

,IT

1K2'

vimmvx3nn)

min5 ,-impr

x5N

i

nyi

i

-mr?on u

Dn

n~wp

mP

,"t=50

01 2

y

1$

9

rin-griv

5202-211

W

5

1i

'Wy

i

m 5tv

i

r

il~ ,ptv m5-95n

rinx

1i-r

im

r092-s

i:)5-1 n

M

ti- W;1.

15 roIn

nx

n iy tri-93t1

1-2in3

-ini

13T)v

0 t3

,-1-1r2

01orn

rin"

.i5-95n

7m 1n Dmin

no0w

b

mi

trhD 1ixKvs

riN'-9'29) n

(1

E-

w1

p-i12 in3i

(D'12rn

itlb,:i

tv

,0

'

93 ;o0 0

ri

i *

1 rit

runm

1o7m

pl

",t),q3n

-in f7

N'Il

ri2-s

ivy3w

ril-'n

'xm

-rY' xrbN

-0

'ny)

n15-959i15 ,mvisn

-1 gi

15:ix

rriixfb r1xN-9-

0099102)butv nvy

x8tv

1K2' Ns

xi

7n

rimn

:(90

IK9-sir"

x1NS

7n

oInnown 0

w1rinn

:iwv'5

'ri

n1031imm -

mo00wn

.

i

.24

i3 ri ?-sr2r

nl

Tim -N'Y''lnvin

nw2

01t*1N

mnnb

0192218 1x mnnDri

$j-i

931 g10ym ,0 nown D

Ti5

-CV

nx

m

a10 t

rix-Y9-

1-r

nx

j'vnS x

nytrwPC

1

xw

rin

x"

"

V 0i0

it-y

v'q

Ix'-921tv

.1332n

ir

-97

:1

*la1

On1

'251: 3 )

W

-11V

".89m $1

g11bi

"0$1KX"

nri

ntam,

,ib'r ,

ix

I

i; -

r1i

D'mv'litSW

1:l

ilml

17 n

-r1

my

3'$ x1r

-Ini

DN13

,7" w

'xt,

13W.

Dgilt

7-9

N-

*Vil

vl

xON-vq

':1 Thnb"

Pir'vr

1it

rit

rIm)-j

xriN

m

rinvxNi

nwrijpri

IYv1t)-9

,1i'N

13w22#

lyftY

imWxi

.iy1WW

9' ?v

-9-irS

019pm1N

;l'13tS'1

'n

pD

mxvvi

nl:2

'"m

nSxw "

plwhSW

w'im

m Imniv

1jri1x inri

qu

W-11mri

n

,

1f)q

DN

ami

vq*

ivyu3tv

$1:)i

,wrii n:)n

i19p

it

13

n5-952

;nmWNx1

ni-0in

,'-9min

,(5")5"1

I'"!S)

.

.25

t"'5vn

MIT01)

pm

Tbli *fftrr1ln

'r i? llnxx~3m~l rTib

VITO

rlm013 t'l't

"

-

tlbniy-r

n":2

tl -If b~j im

nv.11:

7:2-1p

01 liti$ 't0r-0y w'3S 'W'r

."Dw

"'X

i(lr

9

"

pmo

tni

*

n0 17 irit)

n17

"-i

0378 wn ny.* m1o 19 xnv,(mir-l0) 1012"1

19 3 x'i3

l-

it

lwi2

Iff"up "'lt f6.1

1

(1

11100

710

0110TT il' ,;rt2CV milybb02;I19 11.00031 tJ~i) nSZ3N piltr10?~rri aDablip 10

M61:2T

P'nlY1

2:2t'0n"

'61

Pi)n

noSwl

agno

7" t?"

Ph~~;bl

nhp

M610

tntn

:'f 443 "

'0

02)x

in?, :

26

?6?t

x

ymn

np~'nn?

-inx)

nbnnO

1

5X;v

1m001

n 1113n

i10 " w

ritr

Iripm

irmi

nin

lxnwt

7in

n

m

xwn

1

rix

.inZIbwt19tb12n

nrln?

X~tw

XS13

X?i f j?Xjj

)n

not-

nxu~nff

y

rlwrn

nl

xv.vn)1 71-TylnK~

9

*vx 1~Et5;

7 1nnn

X-Ivl

fftr-12nn

-

nX,1Z1

In

30 InIp"

t

"..0IM211

in

rrmn

,:) 27

,55nn~

xnDwriml

p

-TY

ip 1~E 7n

IX2"

2102

rrioln

'1'~~~131Y 1S 1NKY~S

al-KMEl

fi")

f innr,

=)ln

~~13'2;1' 1J

21

x-.t( ?

l

piotQmv

lK

Dal-ibb

-1 1

Lw

tinrN

pitm

li2'1n.

T

132nl:2

1, ?t

7n i

16

?Vrln

mn3

a

$3~1" :P~K~i "'f fN 0v912nn

.(': q)

012

m'lph

0103

?:)If

9810'

10 :0

nini

?-m

n trnw 'lK

.?)pIxl

o'5111NTD21 P

r

n-?N"

,"01,61612 0

t'03 011

7103

D' Ov10 pi 53 -lx 131myn) nnlu5n h

Phi~n

t36,6,12

x1

-io 0030

I bW

nIX

i-.I

t

1l

fm;r-

"t

n

wo

29.

rv

10 10 VT

r -T

w-1120

2

in;DjbNw

m 55'" ,'y7'1yivi n 205 ' Y ,"1100

nw wo

1"-120

N

0270

2n nlw

f8MI~n

nnx?

tlxn

72-1 t-

1'21

-

nx

p-It)

-,?

tibiv 0ow0

7:2-1p

*tpiX

-Tf

nX

rann

mry

ni

-TY0 iv

?w

i1 .26

?0i1

' .(198'IV Ufb•,) ,S .,,0 "D 'ntoD .27 ?V Vi'1i'T .28 L V1 .28 0 w n sgr 1W in n 9 1'n 1W37V 3u i aqw* 11jm 1"in?'jt 1O1inw" rnrimn mnIn T-m .9-n-91"', nywtnmy n•m9 nn, pimn' •nIpmurn m n 9-r,;n-Vgown , rn o93 'n nls fY11 "n 21 r'I ,'1-0) n 1n d) 1* 1 ,(xriynn10? flm",i io13,,

Dr nmi~ ,w rwn n~ n na11 mn in 11i ' •yu m o n n nn ?' t tiw~o 01ny 1 I n m' '1 ;ir mir 1i•y-' -M 11, 'IY nrin t1rn x"2W11 "

:(29

,bD-)

0m

KNhib

S;t

:n•'-m wynvn ~ ,'7Nrga qvq ,n'1 n0-i 1 0D

.(17

i N UN-p ?nx) "i~- n?i -r'n 1'Nir' ,1101#" ',7 n•,'~ 11nu,," nm "rlitn (.1p:• -9 nin n: p•,tv n,;M "n N i 117 .29 ni0 '- 73 n ,,n11 2 p-910n ,It p1M1"1-,12I n1o inlgn p y ?n n, ,1 7"1p n110•-9in un iin , nn0 Km K 9-goin,'1ntz1sn ',n-T: nnt,3 ,71:0 . n n3Y, ,Nw" ,,•nl nx xmnnb inW no nmun a7~1-'D n-01n 0nn010 ,5:N rnnn- '•,g xn-m01nn ,pn Tnx, "',.nn n1mn In0110• " 1,I" 137 )','in 9:'Y1 , 13M'iTn;I13 ,"'I,

0x$ 100N xm rmi ".19823a~ -nnnn ~.,19,1

"

Dt

.01'=l

NWK ;lns;

551 nVw

",an-1s

n,•1nmNl

NW ;m29

;IKS2901

7

",0'12001

DTV9

?olvb

N.

T 100 Xith KL

.1KY-9

3"01n132

?w

Irip

'93

a

9810'

"71200 ?y

nnnnOb ThInlywh

1901H

1 j1115 tnK

1-11'

737

mn01

nKY3" y

*

lip5n

n

n.

'-9xv

1 n-921

1-2-i

'3

-inn3

n-9

mlW 01

lmit 1.

10

nOD

It

1

?

,?nx

2"-10 1 ,It

'm,;I1)

r t N y inn ;no00; n,)nvn6.In n'•n I•wl n'1 ,n n,: tnwn ,-,nn • ;I•,n '- ?w1 1TV ,n0001 l:np 1901N-1723 .)bw nl nntron Intro w, n1860N2 •rq'mx 0 f,l: mX'K)l8 n)5: 0v18 mlonn ,XS-1 'To'-m 'vTr im pn 9'n nnnhi, = [o6]

in-nm1 18 .inn?-q 1no00n on Trip?vho'21 T; nn 110 n 9, ,910mm,9,rviv .n 8 ? 123 nth '7 n '-Kg1100 w71rn2 mat 3,n'13 M'' t 5nora 11n a'g, ,10'0 p-iinlnn n 13HW711Fr vtrm9 rinitpri0a-9mn )l-pn -,•m n1n i nm-n na Om• ,TY ,9, D'b)0 iTunnn aq3 0 *,mr D'3123 Dnt '31 T:2 1343 D'ipt 1353 1153 1353 15'981" :;13tSP; 7K.,,n1 8~ qn-nm Dn innampi i~nn n? -9:2xn pgn1',f1 2 l.1 1) ?n1 t0l-lyn nX1712 nK'S'y 1-0 %o rirm rni

32.lyn

D'911'

ft

*r

1317n

In

".71

17lyK

D'53 ?1:)

Inix

nX171.

?tv ,nixn

fT3

St 1Y'11im

Ini

12 t'

mo2

w111ir71

noynn

rix

vni

nol D 1tr

tImDp'11)1 ritn

nw

Yo

'-i"

".17yl)x

'tvl.l)

trl

."intvr

)

-3t510

m

0m

min

mN'2b

1m7xn

n

11V

I'-.1

Di 1$1

'71 3Si0 u

"

'.11

t1py

10

tfsi-n

Dmino)

(-:.

nnnb"

i

."nmon

-imp-mi

j3n

t

-monn

.7

y9

-3i

nyy-.i

,I:)x

73 ISK,D'12bt 75111311TT2900 10'0 ;ing'9 ",";rSit 71170753731812TV1 '31 innn ?tv nrnn n-m milnb m 0 0non -i1n11yn -1 in' inr*li j'i 1 -p a2hi ns vl2 1'= 5 7t ** 2 T .mnn8 ?X-lt n 13n n 1. 1 IKX7121 tr2yn I'm 10

t3niK1

D?'-'

1 Trix 1n1331 "1" ? ) 0? K1D

"' jr1n -VD

11 ?Mr1r1 '0f

1m31m.30

"P l DNi 1 Yi K,1":"'m',P 1in" piOmn ,?K ,m1DVK? 'n' m11 7: nZ*r* n"13"mi n1K .12:.nXllll riT n:?1rnf1 -r' ',') ? ?tlhI "IlP'r 112 .(K"P n: 1rT' 1 il)l nmvl iKNW ,117 ,ipv?l1, r "v'i ' 9nw 1nv K , u,011N ?16" ? "11W 'tv-117n 11-3 ,:13:2'T11t) jmN:('3v"r 1fWln )?z -my ml *r 1ut. . ,1,11=nl: 1-in1xn I1YD0 7.-1lml ?Y$Nt nua ,'b5Iv 1m111 0r 13'1 ?6 ,n'ny DnM'm ?tl. vnli , 13 t'n 17 ' vin,"11Nu ,7nm173 ,nmn n1'3: inN .3p2t ',n: .)i y t'12 'llm1 ?l3 x ,'7 0 nD 0 0 1 t1 071 DT W -..Jli n 0"n ,'m0-111 712 111 5.07-11 ."'Im * 19 ri*'1557 I 'SIl 18831,1'TSSl DEnl wv 1," .,,inblnt11n O, p13m 1•nmnm po nwnmwmn i 1 ?v0 in n'31va'pin T1''3 n?T nr ,m alminivinmpn? ' n l7'ltfDtWv'Dp.31 -•mn n n, . 1 131 -1 . $8 nM'Wl:'I: 1'l ,(47-30 '"MD nn•n 'v1i71 7 "lb'n,n o -.m120 ,[",1N !', DI] n1t)

?vD

n17

l

1 3:

:l

n0yr

In

I

Ky?

ltmv

n 'ID

7).

.238-249 '1V ,"1-1107

13

'bI ,"0on1

'T-o

17

'I=

,"120" ,111'713-2

.1

:-1.

"

-

,11 :ln

.32

v n170i .33 0"0n1 n13 v1t' M~:• ',nM,'" MIM'I1D "n1"M,3,:3 -l',l'', lY:nxm•.207-211

719

ni'2'OSKnls31$

m188

mnKt 1

'110

m930

allitnr

#(73-4

?w

n

tri

-qn:

i Ti

ri9tnw W

bi

=i

1:)

pio0?

n

yix

,:)98

.i

I-t9

I=n

712 -9)Dn

"wrr1z?

oj= l 51V

;

0ni-9

n

P~~1D'

-7n1n

wM'b

0K

~6P'ini

In

b

tr DiD

"13'inDIrW

m-1 1i-

,"anlman

n g10m *Ion" oin x1' N myr

n*,

nxi 3

nbm31"

11?w tU

01m

7-1:) p n':mn m ninl l!Dn

ni

utm)

112n

n

1321 I-T

nom

1

m; :ripn

nu

n1n

nm0un

nin2

ni n-1ir

mim0

nt!

'.

-m

n-rin

pnjnn1p1m'pm0

rs

n070

al nri

-

v~?u

-n9

my

nKt

;D

Y,0'0

-7qi n

'DB2

01-21

tu 1

my

-.nY;I

.34

'-)

,-It

a0') ?y

n1Y!Dmn

n110mi

n-OpDnot

3in

'"ni :x"N"'1?

,"ll:ln .' ;186 'I3 ,"/` 1*• '1 :•T,'i3,"

inx

,i1w3

213

KI" m

l

u

rnPio 'l yn

Y1132 ,(n-K'Iz Review,XIV (I) Spring 1989

n "0

5"

ip-l;r , 7'vlutnhu

'3

'3-z

gnv

pin: jripl qrnnlo

i,

o

.0'7110o ?"Tm

8

'3-9)x

DBT '3 ;1T)f 'l ,P'btnnlX5PY189

t0!

.

wy wp

u-9 -1

niDo-l

K

PM

%

019t )13

*So!n")

-o0

i gir

6ino

iv-9o

08

?Orv)

51yr7iv

)i

ov

.101'y103 P93lnn19 ;I';;t x>ii);51 AJS

vq0

,,l5

"

,iiinwV10

nr M

nxgrg

niu-9w

I

0W1,2M

mm-q5Y

ui.SYS

aq-yn

-9-inxn

,

ni-go-Dgo0

,m-9-ba

r qs1mo-9i

1.9:)

.1

nx0

$"n

9-inn

Mannlr

*-9mD

noDi. p0-12

-)tn

yfwl

mln-qY

r

"'1 g

.

-in'11

miw-ipi-

-3)D

noti

riu

x-7 Kxnv

*Inx15

123

') xi

irix-grnl

pio-9yi

wo)

"91 1

rID13)

?-q

wrr7

-

-

nin

ni:)?=

1492nl~i~y~

1l

mi.?

y

53

noo;1

n

mon.)

-')

"I

nr3n

I=

mi

n

i'CD

mzqo

Intmw wi,

-ry

lx:

v

n-

.n-2P nra

Dio-qnw:

12T

2K

rn

0 0l

71-9'W

DiK

-9-1- ,?y

x

woti

v

u-s9

-r-gn

omo-9i

34.rTyn

9

1 jrbipi. l nr:-)uriukx

1

nr'>in

5*9

,pwr

I-qxi w'1q17 in mn1p0 5"8 7"x=:"Wr1

=I

Divi

35"mDmviT)w -in

:m=

1-iw"

7

,I-qn r

=:

TrDvCwi

i O92"qi?:

1.1 =

=:)i

tn

1,2inMI

rnvqC11i1iKxi

mi.

lr "ri.

g

pi0t-

,i

r

tN

pioy?

rim

p}12

pl0g9l -gr

agwi300

-9ni wi09x

mi.?

I=onIm

J-9-lipw

i

io=

-1ir0 n929 ,i)1.?i-9? '5

11.3

nw$1iw

-nrq9x

rn:)?=

p-ipi.

tv-9

r71.2

now.

Ib

w

r1z;i2

1x?

p-i ni.

ln"n

n M7

aqt-nn

.

TED3

vw'

KxrisD

"ain-.1

,moo.

irYw5

-,M1ot

-gxv:

Nwi

t-r

my

rim

1rvq

71f~=

t

,ri y

?tv .9

ny

',ql~x

179lrN

1I ,T)

'Y

tlh.9 ploy? :19v

not -:1

91-0

1-9r)i

vTD

tvnt

-7y

-tYlqK

Ml

011nritou

rim:-q-pi

p-i

n-9:

l

1

:1818

J-3b

1n

,-nrq9x

o12

-112"w

?:)"v

t1

nlyn

1:)

-in31x)

-n

-812

?X10w

-Inl

t3?%Nw

rib1

ito

pr1i,

n

-n-in

.1 1n

1311

P'Klll

llipb

)

:nx-n

:D

n•

v"D

. N•1l -Nn

7"

.1'7?)O

'N K

i•,1,,p1

*i 1 mNw

,(2"ban 911nM),n .31-33,1'b ix 1965 ,nSON n'i 'i ,'3111

qx'N

D

ml "

miN

w

or

-tlin

01w

?w

1 1m7

n yn •?

-2imyl

n-l ,"11ltv,~1~i 1 ' "7,' r*.5

.35

:1

1?

n

ibil

n31 ,Nxur

t lnn lNy l DOAV .0 .36

.215'bS ,"M1D;1

5,•"

rn

'ny

(198

K

minot

jvi'l)

? y

mw

ra

rim

irw30

0 1im

n"

1-911?tUN 1,9-1,9m 71I3 ,mpi-'9N .1'5l r ,aibn 70 0 3v 1S'9 '29 1998 1998 ,1829 7'2913'3 ,132 7.17'bbitS3513'3 13'315'9 ,;15TS;53 7000

lot1y0?

p13

DN

7t

1L

1';1 p .1780it$

37

7x 0 n S1

r

In'l

T"9pi 1829

n

0

13573al0rn

'91 t*n

) 1-

J.-*1

N

o

slt11 9 913,J'3Di

91

*wt

-19

o

081

1

D

jn?

I

1

0-93

5K5

30000 ;1390

Tit)0,1220b0112ibinn K DrT"I

.onTon

13n 9i

t

I q Krn

*nw

.

t

1X

In-in

189810,1,Jrrmr 0 0 :(n"7 081 tOWN 0ni"n" 13'N

73

7w

1y tv

I

13

51t KbD';1It ."irt5 ;t 1}'98107003 n15;130J'tsT'WOttin $T'bbi 53tYTh'CR S3tYTh'CK.;tYiVS;th; ;1Yfi 09't191121'K ; 7000 n13573 al10'90 '3 YntWDKn'12 it J'9NTW-D'29n7000 n13573 1J'Vst)'D~i~n'T'bbi ,TImth?Xl;t i(10'9t '~38 ;ItS$7 Irm xlw Inwx mml = Him lm w lnyy? t7mS lnK tKnSn 10* 7v tl ;I tryn IU 0w 'n 2.91.9 '3 n7 -nni 1 179998 X ,1199 1-bK2 31 ow.3 '7l 3 n 02 plo3y D't'bbi 5tt1K Pithn5rW n13573 i21099 l'3'lSW 771120 ;rn't00" Knhtbl

;1v8

D'Tb

M}rgo13il

rq

.*ly

in2

.'r1u1 711n Dqtmi

a

1:)

lxl1w noKw.1

Iq-lqnn 8

01w

aqn:)n

7-71.9

9

q

I

.9-7qnl

'

-9)Vu5

"n 1

-2

*

:(tnDC'1p '"3 'CV70137 1SN1.10210'7' KNS' N000 1SNPD'lDT 713517IN NY, 53 :1blN~r; 5' N'90 731 13' 0 12 . 0 11181 . 0 1282 .y 0 0Y lt m nx '.2 n1ix t000 n ,n.y :tnx -l l r1x1 ?v wD .0ltb IN vqnm -.N1-112M 0rn 5y t111bW 0*= N3o7.:.-2 -

"f.1xrnn

17%

13'v

,1'w

7'32

'11 1f7v' l' 1'K."'1 '"11 :'1 2 1fl79 PI '01 f j 53 '1? nlK't 1KIttV rP ' m 1i 0rrrin

13'u

,1

r:25

13 vin

5-1im"N"

'" )

:0U1 !D

.37

5wf V1r nt M5i11Mt l Itr 7- .Y1 .38 i rvp '1OD ir. -12-2pi 'n p3io'310? I-7n'-NKI'pY

I 131 0y 1m 'IK1 00T0 l0 n1rbit m 09019 ,"ny-i 7ni or m KSK 5y.lp Itn m Tri 1jri 099120t" KnS993 7179'51'31 nu-T13 00';t53 .(19'bS,";1737" ,PtT13tV712 :081N) D'712b nN'S'S n-nown -Ty DMinm Nxl y 5y no-Si n0ow i$ im5y 1i7 7-jn ploy? 'l7l 011"DOWDb, mb-m ,Iry n137ii mn-xinu3ik .* im-riwi :in: '1 1N-8 IZ ) n0o! c(rTy"I3 t 5w )3 ,-i : b31" ,="2in 7i 1-TY 1t

D'oDDE

I

-Ty

5 -mm1

n5000 btNtv 310 ". 'bDY3"!D1l illK1 "lVM n0tm

xNim

',D

ntm 3"t 2109DTN n13573 i:) 15 ,roxm' '1O3 KKp 13 x5 i01 nw ,myun

-Ty

n1t1

i

-17v'51

o ,1 5m .55'P 161'OP," 1 i-11, 712PtT1 '1" ,-I t'n ' piI1K'1 1bN0K Xv2 ('2Yr .39 ( "PTOP) :K r013 K'1110 KN 51Uolr O'llbtmz O'31XK191 1p2 N =5 nIlO1n1 01 9 2iXK.i iKi .'111rVlY m1nP1 NrK 13'N nnint ,itPra ,1t .456 'bM,11t ,-M1 -lOrl m OPtD31ONv m1yn im 512 "mlyn" N,i0to 'iw 1KV2nl 5?N'9a1 '1 O'1uin5y rilVOli"- mmy .35-46'WM 'iK:2Dim-"9115wK' ,oi 3i.1 aiil mnr.'3D I/I ,4S'i ,"il K'O'llOibIO 5yrp" ,(1"MI)V) 1"';655

p)-Y T

-

IDDID

-T

7-1 1K

'T

MSl~

"0"n03N1 mn

rm?

rU'w

x-q5w

53i

p

p-i aq-12-7

rm

7-i:3)

-n=~

Yrm

nw

,inyy

Sy

~n~ttn imw

ag-n-im

Iny

nwn

r'o?

11-ini

-9n

n

.nmx

1

n03om

mi-2w

?Y

0

.'

0-

in

x?

KSi

piy5oy?

in

't

p-i

5x-q~w

,iny-* 0n3om

y90

m Dn

nx

,nmr

0fnl lX

uD.

,133088 .0:S 0;~~91;SI); "Tibi'1 DSIl 0312 85;1 nxw I-rn ,nun"mvrm nom aKwnn 1n'=p1

ivilf-9

min-grnm

"

mi

?x-q3w

my-9=12:

-9m:)m

10-

wmwxt )

-rKx3

5:)v

xV

wx

nx

-9xi )~n

nivi-7-mv

5y

pivqy?

828 1

myni

-ITnwl

Him

-i-mn

m. -'m1w

no

m

I-=

n il3;-m

111n

1Yn "

tw

x?

novn

ti

mwn: }1

3

noD

xy-9

xrovm

x:-.1

1, 9 x 01r1i1nt i .1(1no.: ninw) -'W

myn -9 r-9

in~nin

1-9*-*

rix1

vx

-

-'9T>

Chibp ?

Igy9

p-i nm

401ft

121

-

m=

bKIVw n-lgnxv

pt3ipn

P8

5KW~

p1vp"

"noD

4laaripin

myrr

*?-.l

's-9-.1

11

17SltW

JW

-ipvi

2

rmvy?

't)

-9-12-7

12-1

5

-inw?

-7y

x12

r

42.13,6y

y-

rIX-9

0000 als9 0'92":2100 ,9381130 alq-rn ni, '" n Se1'mm -w inyy1 *mm ixN xin. n Dt3xti vqx lt3: 1-n tlxi,v0wxinbxiw 10K ,xuv 9 nl35 13DignbY~ -1K ,P000 12009K ,00 DW9 PI;102 0900~~i ,0217nl42 9 ~ 0 9 t Inx:) D 2 nl:)M1o' ? 1n31 :natla~r 090t m w 01m tr ~l~ tmoml f l t r i mVi n y 0 Di f y V amm) m x i w " n . * "D-9 8= W'>TD n o m . n i n" aqn K 1 = 1n 9 l t ~ l 53 '813011018 43l '018; 031 P""D'12b ,n0312 , .Jt1a itup fl:)plx ovnb RPTT

tl

*

,n.

i"

nlqln.0

n9990 ?:mv

1

-D

w pl

.

82mm

aq?:1i

pbn

" ,"$2:-.1ixY;

'810

13m

m n

r19q;

?3:)

IX1

:

,N""

'MA

.165-6

538

0139ni

?=10'"

nSK.Ix

"nmqvvipnmpvnn

wn.

mISw"

nm"0 mrim n300w

mn.

?=b

Ni

w:11

,2-92)t

,5NIrt'X-7

rUN

"2Yn"

1 "D'1"181

10

"0n

m1m)1103

,"*92

1513

1:1)

mn

,"nNy

D-93

nl 1

-1 7'1-971

.40

.186 '1D tv' lri ,1?NK .249 ' M ,"irlou 1t

n0ll111~ ri7,Z

imlnit n17i.

DJN 7r)m'.)1?13 09ityv

17

,"'l5n0

nI -,* ".On

1:2=1

nip7'

,

IT

n

-1-:

.013n DDlnnPI t1:b )17Z

MOM

0 31b

D'931N 1NW 13-IR1V vqYmxIn

;46-47

'-i01'it00 ,73 1

t aI

:)

"

,'ll:l

DN .01

mut 0

;186 '3

,"M1•

,"Ii' 721i1

1?i'K? 'ini3 ")l1ri m

1nm9 71 ?Tivn )DS0-10 .?rv0 103 "1n "t W11 fl-1~1 n1K'' 1nTK1 ,"153IlV '•

t315

nlyt

,1"1 1

$D

nt)! ? ,Nri ,x0i '1D ,•I"f3l '1

I'M-1971

M-glynn

nil u

098

#"

l

.•

."3-

I 7- -' n1

1Y7tK

y .7vD.1ip

mpyn

*,59m3N.1

.9

nx

Pi '"91

n1n3i"

1m-91

13

,3:121

?t

?6

:t3-oD'v1Dlv

13

IV-W 111 "-19Dt:;"17'- ,"lT' • T ,01v7 r" m

v0 mt)!

n1i? nixInyyn ij'Yniv '9 Y .42 0t0 01MV "-CM3nD

q

V'

.41

t -•" '•1D0

'"•,

.43

" "110 ' "n,-i-in ;12'"M",'no01 n t•n-rvTll

Vr

?in

?

)tr

45T

)nv

"trnyt)

4.

nx

mr.1

m

t

tr5nun

t)

y

TD

no!)

-.IT

n*

I3m

)

m

t rlKII 189 TV'SMTST 1 73118 D'WbP~V171T n0202 D*DUTl n1222 5WntTb 198n 1812 ,m51v S;r80n9710 t'11,t}Si nrWtplixi 73151 Ks'iV? ,"73173753 Kl100 ly

olmn ."rrbnt

121H

612H

.*I:)10

'm

r)

'

')

1rn"

my

S. $3

1no

X

nx

ln

* 'x1T

02

Itm

In'.)1

11MO,

o3

xtl

y

not)

n1r1r5

nxT

0

?

n lT

(w

nx

W" 1

?w

n-9

61M

1 612

n-9mvni.

p351

?.

O'2

n1t 1

.Mi

,?nx

2192(

,"mT

-lit

.92-1

'l yqK 2-1

-

*2Y

.9-12mbv

.0m1n3 $DW T:b)

1*9?2

y

)

nlyn

12-r 1

5fy

'32

1

ItT

• t1I17l5, nm,mn w,'"7, ,"

30

-q

*

".p

nx

11n131 lit -Im1*9100 1m nft

imit

?w

tS1

w

nm 1"

KI

'VY ,"1701i.'"

n

1it)

nip1y

?w vl-?

I1nr1m

17lrqK

mnl1ytW3

m-WC17t101

T-9

n-92 1r3r

lq17'x92.1

.' M 1•N ,246-247 .-11:inn

'.9v %3

1=612

11-9yph

n 1p'nn Int

m

mvtvW9

,IT

mp110 nbln

In ,, '0•! y'3 ,lD

61 1

p3

-ljry

6,1 1

0

.9)'

721 .

n

'3

1

aPlib"

03

n-S92

u

3 012tv t8

vn

'.9mv

trx-112

12

nx

mtvy 1.

tmf tb

12-1t

7321162

not

nop~mn ? I.

1Irm

"

,n

1

0m

n

,DX sT1 gr

9383

-31:

nim

'.91.?

612-t

1

$39

.lYl n

3 %) vqam

-r".91

0not

1i 1

tv

q.

.12 '"M""MOW 1 7U1"

1 r191n

n 5K7

10

,aC'92190

0 .9111M1.nDn

'ri ,mblN3 ,lm',vlp

it

111?

I

?l'

vq'-2by

*yw

ni

.9bir

1-

g9

13t=

.1mavi.

m1y" n

;IxSP

a

,-mln

NT

nintv

txr5

txr3n

=b

1SY-tv

? =.

.19 1

Tr'9l

I.t*

wilto

10

u

,0130

1 1-2tD)

I.Tm290

w31

-Int)"nintv

1V rln

162-1

.2I

7-'6t.1i)7

72-61

2n

m111

Inft

MtI-

ni'1yq3m

n

Tr1ip.r

Sint" -li'v

nx

n11I

Im-9.

.*ly-.

?:)n

nDwS

lfto

12r

,Knw-l-

n2

o3m.

n-9mni.

%)

?X-lq

M

-0m

nbniati

lpiph

91

,"o-2bt

.

1.bt n

9810'

*2w

T*9K

XIx

*9

1

o"o-g2btnn

I1t3u

X2.9

1-912mi

xnm il

-9-120

D'7.12b

t olbK3in

In-lb,21

nvl

.*.5ny SSIr

w

nYV2

Kl. mg.'

nx

nS16M

1S

lw9Yll n

xr'n ,D'12b

0t

In qn-I"

.IT

,"Him

, m1ln

nT

92H

TSK

Utv

3"1

,tx)

1x

-1:)T

'"I

npTra

6X61YO61'1'7

mr1m0)

1.91.?

n-'2

on 0

nxKqrq

X-9a1 mim11e

020

n

2361

I3'rIn

:D402byn

nn1.".92M

i

t

.9-lynn

10 2

;rIy)T

In

1==0

Mollbt ?y

:t1)

nil

,"-'In*: 3

W

3

II=I0

not)

D'9l2

.9$ D'nn

unpnin

10MV

1-1g

1

l nvff

."i

Ir-12Tm

nx

.9

#

3

X

%b)'3

:)0)

x1l.

m2r1

11121W3ol

(t1:-1

'm?

t W

-mm

1'n

7

1lK

-Ivx

nom.r

261=K;

. 1 1.

:40612li

6m11i"

'.n

'32

t3

n in

7211-2611

mv2

n1

.1lnx= von

m11

0)rmn

1tt

tr-lr

$)n

nm 1U 9

n-'1-

-rTKnx

)nx

TV ry

lim'W

1='5 1W$

nN.11-mm

'itv

vW'20

n ln

r;m1

'l

=0l

1 3ot Kolil

tK'S'

,'l:ln

0.9n.9

nom

.' .44

?6W7 ,lN .45 ro-01Dm nbo1:3!D?" ', 10 0 13 ,'131

"lIny-

(v1

Ivniv

Tu

l'N1 K

1 10890808uKlrl,7T n71bb 10th~ ? . 9 0 I i n own , 003 :

JM

I1n1

I-mqnnt)

nX

61,61

n

PRED

iy

In ml'

1-9in

-1mv'

n1ynn

Iqploy

19 ".

.7t1 x

1-

3 t1-

(tr

t3.l

18nxiv

Paq;ln)

t3.11 mil 't rim19 m')

09

'5Y3

?t 1

j"vi)l

19

.

In

$112n S

I

,'l t3

183Kl

7 i'-3 f

y

t)

r1j-jjpn2

"

'1m

aq?-lni)

(I

bnip

)"?iY 0 ,trim'lyu-1 071

9 02

m) 1.1w

.1ri9l,

Wjjn2

11?w

b

t-ly

T.9 -in

,1

'

rj nW

46 ,12

13)

Nown

w10b

,nb000 n139021100l~$5*92bY 32109 bi 'M~t 53C 1) -9x mlo l .71Y Wt Iln viph (Win

y t'Nb I-$1

1t31

1

m'3u13

S9t1Y' .l"Spi~;90t 1998l nK lf)3~1 5K810' 5tt 00'01113190 nK 1808 01180 n ? m 6i"fi 1 161 "nom. 9ml ?y 7.9m D09poWl 0.9p1o It)l I,00nn Im'nm ,';937 wo b i 0 D 1 0 ' w m D T ?w .1"'?I ibit 'Int 1 Knut ?1X-1 53 981VS ,m1nS 1 nx

-2

nj)612

bs.1?

21t0-gy

$

?w -)inuvmm

mm)

-mim 6

6

0 1?w

not)

jim

pib-W Dirnu

116.8

.1-ri

4.1102~l ni

110nx-grim

0mrms

p1n1)

rim

?yx3

.ppipnn %

1'31 .9nxl

03900

In

"p'5

12?

)p3l

:

r

,48"ntb n

9IE

my

5'96

1

?:)nl3

Iqy

'1ol

-p.tinb

PCwv

f

9

12nm n

n:1)0

jr.*

t1713

n13n

5

N113' 1 iv

lbWS1

m

O 1.W139

-m

pit)-gym

81lm

Iq93

m137nx

ntm?

IN1

ntm1

vp;

In21

?y'

vvqtm

w

13nt m1

09-n

x

2

X1nn

1

Ti

pr

nubbn

infp

xv;1 1

1392riq

0w

3

09

mwrr

1SX1

1 181@

81

Tnj2.9Dx-I

q ,i it r'33,1,6rwrm: 5S 1y$'ltt3 n~D13'713 n71Phi00 }110;

jwr0m

MpVr) :1$7ST

1tn3'bN

mim

y6v

47.6

1Y3' '1 0000

i0)

,75128

-qm

JyJ2W

in 1W

tr

in3331In -9w t'0

1909 DP)12tu5 17bN1.l030053 ;r7 ;'17 m~i~172 108a N 180 177175 7101 ip'N;1 0 w i r i l n . 1 n082. 9 E xI y -y ya t9 -'9311.9n 11Y.9p 3t11u 0 bbnon nftS 1'bND1 1113011 .pi)3i3 13W7t0l381p'92 53N 1103133;5S' lit ;5hnmiV 31W1010813 t i' -bl7293n 21 :o"ll3 jmpm 1 N" N 11-9 N380 D1 t1 ' tbi)TNi aqi1

int 'l

N

tnI

f12 l

1901

ly

I

?

wint

n8)1-

y nil)

MD y

)I

N

.1-1m

ipri

xvqilI0p9E *y1SmN NUySn pipKb

xv.

0 r90

18x.

?X-l

lt

fu

n"l y

-g1i

7q w11-nin 3

nzinnn

r1

,otr

7n

nl

D -.Iy1

li2

Dipb2

%3)18

mn .100

'IDm ln1m it'3N 7?t:) .im

on7t "$"3?

no"ny

xv.

at

;17 1y

53

.*1 1

In

6

11V

(1 1,10

9"T

:plt " 5'

w

.:lin

nA2

q

Nlvb

2=11X11)

l o0n

16'Nn

TO

t"n1

17 n

?y

ip'CND1

162-

0 ,A1'1 'It .46 T T' •2"D1 '1o12Yo1 II" o w .47 N ,lSn n;1 '3 7 (w N '""1N;i •x' avi-yno •, 'ImD?? .4-'1-234Y B2y 1r

.241-234

5t,

"Nal-imn

'bY

(l"D-in)

'v

,

? ri

vj

nn

13731YI

ln

n.48

t30)81i1

Int

ail

W-011W1 1

ynb

N10928

n )I:)

810 21 2 1N10y

)'91

In

In

In=9

1(1n .')

i'202

018181

Y-Tv

t3

y

Im;nn

)?n

INxWym =

71

nv

alnn

,• .,'"W"1'11,61 1"• •"?"tib)

.

x n)

‫עיקרי אמונה בהגותו של ר׳ יואל אבן שועייב‬ Author(s): ‫שאול רגב‬ Source: AJS Review, Vol. 21, No. 2 (1996), pp. 19-39 Published by: Cambridge University Press on behalf of the Association for Jewish Studies Stable URL: http://www.jstor.org/stable/1486730 . Accessed: 11/07/2011 16:37 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=cup. . Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].



IMUX1011,'71T TIM=t2 roviv 7sx ni * (Inr t~~1k

t

~a

nNx

21~?S1NWt

K'E1D.K

on n11D in3 'i mNn ,'Mi3mirin a'3n $SDw

i7r

m1ir

1-

01wim

1ip0

ftim

7:n-

mnn9ynmv00

?xv

pm

,3xi1vi

i1 ix

mnD 1itrrimn 01nui nir nn

r, t1"

? jy

7-qt1o5n

rwil '

noD3

toyn:

ri-b

p17.n

1 v17 12mN 7vfli 'Vlfin ,2-9-17gvf mlDnbt Dtr'-Tgiv j 10

onlol

1;t MIl

Mn:303 )o

31 M-9-gy'

? 3Xj-

'2

40 0

mign-9111

. 9*02

rtorl4"vi

3r 1

ni31

' V rNy1lNf It 10

,21-11

I03n

?y

nri p Yrq 1 5 ?' V1VN ,2917VaKn7'1-I?11'1 13 -n6f71.49 )T i If N'N M-113w NK rwv rit'o7

ot1l

01

,m1ri

m-Yg-w

7mm

?xi-q

1-i '1

i-n

113f

1f K10 1OfK lrmt 1'rNv'V 1vfi3 f1tO' fl1 1nO) I7: rprbim.41N.I 0f10i' i lNSTY TV 130005 1511511 188b551N1'719th f'3 1'730 01N1'N 7 1'77 5 .'bL) '8 t~ 0138#$~t'TDK '1N ,1NS; .000001 12'C'1 10'D't' 00#lt0113 03~719) 51399D '1 n'n .1"10flK?1'117 'T 'no7rl- 1)n fln3 Or" 001iK) .1 O11' DW '7 ,310 531921 ,10pl'T 71' ''1 n'n'S ,'n33 *Dbn n,'SWn001VK n•,o'b1•',1 •,•oW1 nI'211n Dt'• ,I1NZ '"1 57Vfl'1O1'7';1 flimb~,57l113 'N u81 12CK3 bW1.3 '1 5'7 .2"bWVlD ,D'911' .i "bWVfl 'VW 1n xwljT ,0 1'- l' flv-IUln'1'131K ,,,lxv)1l Orr17? ,-fV' '1 ,' b'V1?1'X1 ,3V

11 K1 310 1D

H. A. Davidson, ThePhilosophy ofAbraham Shalom,A Fifteenth Century.-~r"ona,~n Expositionand Defense ofMaimonides, Near EasternStudies no. 5. 1964. A. Gross, The ~11,pVr I fn"n V1~? 01a f1i Worldof AbrahamSaba, Ph.D. Thesis, Ann Arbor 1982. ,lMVO 64"23 Y 31X .238"198'13 1984X"n,IM11731l 13 11'Y "Dw•tl 11• 130• ' ', ,1fiy•TV9-l0O '7)11 'Y"-T 1"V 'vw im nnift

D'9711"'1 ?">"V x "p1Vp

71fN'910 '77xlilflf'7

1V nI17

.2

Horowitz C., Jewish Sermon in 14th CenturySpain, The Kil .41 '9732 V?3f7 1l11P02 .3IDIXK Derashotof R. JoshuaIbn Shu'eib, Cambridge,1989.

.3 .15n;-ti

.nm0 fNt1 .4

tul

AJS Review 21/2 (1996): o-t)

?X

n

'1 'i3r31 .3191 03't '1 'Tib97fNK'91NKV IflVKTO flS 01WNfl.4072-1 N'1 '1K13

i ''.19'l'n '.9v 1,9 ."vu witvq D uimn on33 Dv n 0 ln ; 1n9nv 7VnInDin irw man9rrq -T1 3 n'tr'gIn inx 9n VW ' ioTN1 x KK 'lN N

y

EN

mgo -1i nxl D a 1 0 um OsnNT 1nn ln 11'3 3NWr 5l 1 lnT3t1liV'lDD

'Ttn'5VS t#11'20rp120NS13N5991DY nNY1S;lnS;

"01988 6iftil K113"0W 00i110 0 X1tD3n .12700 5N ?v '1 Int21in ,7100 '900 '1 1828 :11bW 0#81 YbS 1pm90 'DS Ig t35 rt1 'N1?83 5NlbW CV;~~11 Oa)imb 1 3 N3N i "t 'INDm T1 ?v 0n10 X-1t111 T?ixr rtnN ,113m'n ID0n1D ;16710 i IpDOonv 1 i l i y o w -'g1ftr 11m N v 1qZDn b ft1r9w 1 $10 ,?xinv Dq'l0no Dvqf3N V'ZNT'b NSWmi Vl'D tP1 91 nl ,1903'8 tzO Y113NYS D'a11'Di 5$DB ;31 .0127Yb Nwx1 1t .yn 'p1NV1 1;Dlxvr1,Int 10 'N Y1 ,1iNntll1 ,N2 lXi'flm1'l ...'

TV

10193'DB ,nD~pikr~1908 TnS3;rM;' ,1018 TnanY; D'tinir n23 t3 0nK 'i ,mom NEtr x qwxtovi 0 iv3am mmN-9bi -nN9ix r mvv1i Itbi mm ,171n p31 46-1-Tyn

V

xNr'1-i

:D23m

1Svt

r-

nnD

nTmbm

0m

nntpi)

13m

?v 1V

?:)1 nmv

nmtvi

ir

-'1113

triftnl0b

n.1

wminN

m1bnmmmom

v'D

1

ip

un

in

,vp

ftb

,

VI-

0

,In"nn P ni

-plni113

mlkin

K-1 1.

xr

nr

'p'31$NW

1'D.7

13"bv

noi nrin

1i

N

.","v

nV Y ' l'9,?v

mp

1

i.1lyl

13t31

-

2"

1

1

nk

mw0

'

?Nxr

.2"'VlW D'91,' 2Y"11T"?V K'YD'1 .I"Y

.6

M-1 1 3'

D)O

91a,

.4

tDW'

n

tn8

'

4'

.1nwn

.2

,'1`210

1$D11DD-

:",rr

J1

l 17'

,11120

l

?y D3

N-h1n

01111'

,1'210

D')Vtl

41o1l1N

412t1,

.nimND

?y

.47linn .8tDl-j

o1t

7nmv10

.5

1 .8

01 -

.9

aln1931

.10 K" TYt 71 1 n?l19312 .*1191 n.1filT "' i Vn ,YD' 7t',~t 0 TY mw "b N" " Yr 1.rim 1 TY ip -) .11 .",-nr ;'Y" '19n.3 DE .12 1 .fMV nl "Y ` t"DW"'P131j D?'9Do "fl Olt~ •193 TM1,"1 1 I " I T 11 .3".~V 8 1-00I fT w11l.13 211

.tl17 2-"~

"12 n nlV

fn1-

.Y?3vW.I

10

W11-m

po02

203

i mnurn .,'t ?,n 1 x S n? In"w

I-

7

t

)a

,

21.) l

72

-I

5N1r

1*1;12

In

31al

-li9-s

li 'lj,'1 nvn10 K'l ,1'KIx '1iV 1lv l ntNK N f11 flT1?bNDKn 1m ;155103Ds~'31ti131079 VBM)tDbnl;N13; 7B3~1 ;179 ft9;;N3;1N ,;rttr 1'47."31bND1 ,!o) 0fl '?tin mjl It 'v tDN 1j'97 ,,"1tr1i mfoinitV 1r3 3ilm bNm 'at1Do I3 '7 .11 n ny y oo 'D'311 -Ot) lt3 nx 1y 1r.2 ,'6,100v7N fl.It3?V-. ,in't 7

:"1?li

fltru 1 -

nu'ov

,

.111D008n 0t-96 .1tNmoW135 12nMintll"m .19t1 lmtnwin, nxN p'ri ; inn n n)

w M17ir r1IVI

i -91,2

I mon

9

p-9f

IV.T

y1w 7'- M.t9

9i 181nm

rwrifim

nkil

w-i

inx

nD$1f'

o'nno x-9-9

0ip-y

p

0

aqp0

nurn18

iDN

'mV

ro11m

nk1l'

m

'flti' ,'0t11in'1

.D"-l6,2

,2218ni

,10bl-pim n

inNh

-im10

-iv 1

ratmnl

.0tri'i

5,

Di

nx

i

10-t

J97180

m12 02

01

VPIY

'

5Nt'

.1 719ftl'

.2

2o.012VB~ 1Nn19NWt ?v

.i"rm1n

:10ni1

?v

o".1rin

,trm01onyl

nto-jo

ip-j9m aq

-ip'97

?y

g

nt'

V y

U

-9.9y1w

,nunanp-1m np0n n1l pN 728 I10-Itim

13tV Dlp'90 10 ,013DDB2 IfD TO~DOlNKDEK .13'3ni 'lp'SY000t 2110

.3

'iW1SSK

."l[bK;IS *1K11$5K trvYnon impift

m103#, -fl'ti-no

nnNx-m-non

1

tri

,D'913

-9-1bN

Dio

-1ir

7:1) ftm?

mwLvt

tin'py

agwrDif w

v

,nIotri

?'lfrnw

7,1m

vripym

p-'qti

mix

7mm

:somYvi

21

M-9-wo

trNtonl

inp1n9190m-9mm

nN

1w3

rlv9

'-p'gy

mn

nl

N

M11'1

'n*-1n

131n

an1111

rit

vt

8

137Nn

nxN

1-gonn

x-min

trn'

1

W

aq

x1-g9o

nhf'

,'m fiw w11-q3

mn

Dp-

agipy *9nn

p-ftr

f fllM1 1.1 M 'ls' .14 l'C101993'D~'i)'l m1V1,1v3p'b tVDV1o KinMY n n"'T16'D Vn VO '1t .1986n)WK')V"flW u110 'mn ?v'TIm llb1T K1t 1.To .1991,13-mrn

"5p .5?n"1

) XK?10o 'lt'D '1"9fNl N'iV ' 3Dn*'

.151-68Y .15 '• "•-~n"1W ,i .16 ' g j1un .1~,5 'li wpri•7•-,ton ,--iT"nw ,-i .17

mm n

.?mnn1x

pny'

on-

uxwnS

inx1

jun

*'V K"~n5ip9TplnmK1' .*I'K1 n .18 V11T1• nf, 1 .19 p 1'n-n .1'nmK1 'n mlnp~?i '?9 VV9 .20 1fl' nV'WnX p .l

.r

folp nri Miy .21

?lxw~

2.1

.nrD0 lnp98

0o01

jaol. I'l

im$NTdslp .12 ?N

-1l-or

15

ilvl

v

,-owl

1mo

"In'*K 0'tN )?

O

I1?K ON ?K

1

IZKW -jK

3

.-13

53N

U-i.5

-WN-NIl

min

n-iftrin

Iqtr3l1

-In9

nfflo5;11

091

.v

t3-90-10-11

09

Pg15

D-no1

7?z

In=

u-9D1,17

1P3-'9-

ow

C13DbO-

No;ftil 9

1.9ftrin

:ofar D" 01-9 x1

no31- o

inx ,mi.-IV

nC

1 $N

.?

fn'N

ht-.IT

f1tly. n N 1X j1j20X D1sx Dgyn '93m

a

."2-.j-

.

"l

lT

:12?x

ro8m

0in

N nUY7L

*9

7 '2 *n

x-9.i9n1m,

n

num

\-Tum D aw100

t

'

'1

in

7Nl

tlowit?

7-9m

13

5I

,'2D9i

017

-mix

}t

}"bi ph ,D"E;li b53811 SSNP 8 ;lT~)100

'

2I41'13l

'j-j

any 4.11im-9

M919o72M

"

raw"m

N 1 W9-9

ib 3991

n01vri

p'f

'r

1SNW) urvpi

nv.

V

D

th

On

rlnv

1 7n?

n3100lm01120 N103$N nt3'a9 D"Sb;t3inDD'# 5g'3\'TED

71.qxl

DEnt

'V

tDrW1?In0

u0-11p

.220.')nnn

inN

l

li Nn

1

'o-onw

131 1 B 1231 0,11M ,1 091 m.il ta ,u9"Wgo DENT.itm p0*829 Ip' 'fSl'038IP210~-r j 10Pily~ D'W;t

11"y2

00113b8

13 ,9 3

'vn

"p-I

min

pn

vro

.921 1 w

I-9

171

lIv

NX

nuTga

mnNi

nS

1:)V1

175K 19;13tN $V~1101Ta) ?N101' 5alig

minn m-9 .'trv111' m1v nn 7 5D'N?2y N 'a'am1i'i3 1928 Imb ,'09000' ~'7ip5'1,'tD17' :p0'2# t1S 399Y117 fN Pf1110n5,int 1ir *0 -9lr i1no 171n inim Nw1 in 7 NW ir.fnfnt .ftinrn ,trion pox-i 1.5-nnr * rri f t i n x r i m aw rn ' 9 17' 100 noxi n nftimm D'l it 7? 1i7n '1'9'1 ;lxD.1 mvt01Dv D-9Nr }N w-TI .-nom n1vox7 17-in t pin ftinx-n nu r1 ft1 r gIMN am120 1909 N a ftn-nnn Vf'Wn inND ir ,9n iN t'3 Dmtr;l v'q9ft 1-9in p t'mit 0013 .lN Di'3'SW f 0101INm . 9 f r 1i N 1p'90l nN .Ttn N101 PS~t~; ~##I:) 17N 9

ti 183 ''112TP~tsD1' D'3f~lD3W 0ItWM

In

1XVI

IM

1N

1=1

M

D''pm ItiV1 ,;1SMT3 5DVSSin a fi

a1991 iNlro

Dili=

0'190

mm

.'1100'1

tinb

.DoDnvivl

pwrin .12?x

*V

1r00or)

nx

'1P"Y1D3,11w. '

D111.9wil

wmn

tvNa

t'r9m

9

-.1 n

t

19nW1r

.b

X

nb

o

-jim

01runorn

,Iftrl

t

D;100 nl9

026?jt3l;j

Know

clSD' ~~ 12t#10

,1T 'l

Oly

$i-

nx

51

N

I9m1 v

minbn

a

Whno

.-"i

'n ri in .2 tr p PDx,mirn 19-1 f 1n flK n p19 K .23 Im .pnf -lp-i .x ,N Dip'9 lnx .24 ' lnnnf'ff3i n.25 ,(N19YVI -MNDM3X1 -TKi) Dsi7p9s121'Tmunn w1on '1 VDn=lDf v ft asmi min2 1SN 0. 26 ?v in'xn1V vlKnH DW31b w 19 twS -"mm .(n ,w Dxip'9K) 1p

"T ,r

D'-p'9

lw1

I-1T

nx 01ntm .25-22

an'lST

1iN

Y" l317* '7P

.l"D

wrz

D) 'airP

n5x

ni

x, ",y

n5p

Dn

19

.26

'

in 1 1,I

2N

St3-9

961

nvirv1

m'N 1'N1 'tD

,

.?-0

y1

,ftr'it

75'N-qm

N$N

mn

'9 1 ? 1qmt D

*

1-nom

'$vo

5li'

.Ptib

?t'b7 b1 qwnnbm

.i

2n

-wnS

m'DN

o

.1700

zi-qm

ft1rm

137a

i3in

-no18

tri

an

1?m Di10-o pb2 ?v I 1

?in

la

murn,

D-9N1

f

rr93q Str

mmrl

lm p 'oxr

K

mm

m

7

DqI'

1 318u

1nvP

n

nmb"

-I

110'7

Pnm'n

l

,1u1-

1

V

181? 9117 arn

ju1

mDI 020

nmm178 nN

7-92l1'(

10 m

1

mI'ND

ti

t3yy-

*

in

1

1

vqmm

13'Nm1

n'Sil

n

S?ixlr'

'p

t

1*5;1 mno.#1

.1l n

In

1

110-i

W-11o

. mbi ,NE; 290511 nN n71303it'W1bbl M01Pt81 K810NW ninr,Ininr 01111 m-imi rVmS xn vin 13r-on N 1 D3 '0nm ,m1m rimntnrini Nm rmannm 'ir-9 mmm $3 1vn N t1r-2m In Dimpi Ionmm 1-9N1 rmDn ;tSiq nm17?1n ini1'pm 1 1-'N mr-y 1 r 3 i N 1 1 o1 *-)XI 092v 1N DNTl F 1 3 b 0 1 p n nip imDo nxi 'N m-9m try1nm901 n-or ibrm n119 mv 1i i1ni n 1-gn1 17.n ?v 2"l1y 1*?-.l tri9v18. K1il Intron mrit 5l1m t0ny 1 "'m 721NM '3Dm mi n n onri o n K i n ) g D V v n r i 1 o l o vi r i ' m1 m N v i 3 1900 1n nVihpno ontpi tirii '1 SNm -r-rin 1?Xlrm u97110 imn .'in liftl DI Itz :71m1 , uN3-13N

D5 01P N

1

f

91 10v 909n01

Dtrbly

'

InK

low

VIVI,

pl 1n

t7

m.D' win"Wl

O"M

Olin

l nyfl

VIVI, 1

1 10,

tr-Nf

1

amim

Inx-9.9v

t3

?y

tP)

In12

'trnni-

agm

ar-liry:

agP'7ir5Y;1

y~ v DN

i1Sn02

Mi716,61Y

T-r

l

VZvn

px

nxr

vyxi

vI

l

.0117?W

.i'93ii

,flo xKr.1

'r

1

D1'0-17

mbn?

rmn

1

7139Y

,Yl

2

jxn

m ;ryn

-.6

nr10 trom

r

lox

IN

01

yro1n

mr0

.1r9ll1h

.1

mbnrl DurIpyl

x1rT11 ,01r0yn

"-

l

it,-tIYII

rll Yn9

rS .nl n

mlyn-.1v

x1r.1

l l lMnIi

-

-1

b2pri

1,17W,

11 r.

IXD.1 x1r.1

01

?N

mrm nl

-1117n.1

73

8m

.

901

N

r12yn

.3

tplri ?X1

7DnM

'vBD

.4

ib$

r11n0#

,117=1J1

D1'-9l1

13

, oini

tbND l

-

ilit l

IT11'1

,xrxir

lnx3

~SIm1l'l

OllvP'1151

$ V.)71D

$*

02

?y

5 1

-B

roxv

mf-on

1r'

VMt

01-p-

ninnrl -0ivo

7,0,03.1mv

arl Vint-O-mIn

rti .Dinx1

'n-9.

mn-7p-m

:MKX1N

15

n

'twDxN11W

. "mmy TWu

im-t-pi

-Inx.)

.10*1

;1

u~nx-1

mm.)

'tWr

N .0

v rN1

198-i t~lw

-Ip -g

#271,2

mm?

Ow

la.Dr

'I

m-9-1

Irt

11,W1,

IMM

Di

In

1 31

31-

.

91i

1,17=1l

rl

mbnrm

,mlyn

D11i-p

028nl?Dn3

E. Mihaly, Isaac Abravanel on the .15s140 'b" ,P'P'I llpm nwni

,1?mp.1 'D

wrn .27

1955p. 481-502. Principlesof Faith,HUCA31,2m

.28 .9-9 fpno, nfl

l1xV

121

1:

1VI 9 1V[1VYl'v V f flmf K11It .D D? 'D nlYl? p D .*!liV N13 -9 021S( .n'Y9';II1 n8213 DB3 D;IS$NWM1'WN1M123?a 197 J~DL) D~~'pblit Dp~~'9

1 I * 11

.oyin fl17 lV*71

IT

r Yinp? oor1 non N :1 S.9.9y DI pxN Mnir1M-9382 '3-1 19b 9o 31a sIllT12Y.5 .fInn Tjs .4 .JOI ImWV.3 .lflTriN.2 .'9Y1 .1 flK :av0- , "2nlY i.mnni r IT091,17 .oit0n vi9 my nrNKiir m f9y nyi?

0-i

i07pi

1K 1 flTi?

pin9

ppirinb

.11f1TlY

fl NInm 7'

t .l nN

1 90 81

0*

DT

w

tVr

612.9yr.1

D

1X13'19

5

:ip'9

T

39xn 0

0612.yr1

ln

. llnn I9"1V

Inrin

7

7n

0nyn;1

Dtr

71ji ma16KI1 2ID 1Kit fpKin0qql

Ka

-3'5',?; gn3b '

.;I11b '99w0 Inl

;l zt

*D1 nrly 1m1 Kim ?8*

fKll 1 trl?f:;tV tll I1 ~ftrmrl

tn~

nx -.IT0

lT-9'

nNIn

nf

n-bB 121'

V

." tr$V133

nw*V

D

Drtr 00in zoiIt, itn'YI 1nIvn7 .riNlin 1PSI 9rn- ai tr .1-12-jPSm .017 1617

owTnw 9

r Df 'm D1 K1I1 ZflK "'Xli

1V29b 'a;Vfl--1

1.9Ix

11f7NlI 1 fl1?1Nib I2'

nwrl

b

*qxI'IInrinn

'fng

*?-

nx-

.9:)

nl.)nyyl

1W1't1nn

.l

71.9y~F

wn

1

09190 trfr1NrDV

vj trTlVr 6700'$.

nqvq1w

Kim

nim-9ton-.f nw~a'y

*

$N

1-T

.011280~lnlm~TSOf

Dipn'9

i1pN 72MVB

21919y

-V'90Tnjn-i

?y

9T9

181M33

081minrl

nSmbp?

O"Mnll

flov

Iny-t1

-'.

5-)Tmn

31

kn'901

nx ?omN

im

)Ylv

13'N

1:

21

my

n

Nx

m1g92on

10o D

tvzy?=

-im nin-mm

nrr5

nxim

-TD

NDv

2ftS

5x-it tDNv

v

a30 0

n-)

m

-.I l

-T1

I

-g

ain-

1on

rv "gN

nxN

LX r'

'DWDg

1 . .-*tn

.n'

13NWm

00.

-Tnn

-1minr

11VNrlon

pinb

rIS

.0tr1yn

1',?

-90-9

wymu

ri

tV9 7-9

.9;n

y tpl81m

or3n1

0 9m

3x

I

ai

.9DN-

3

7'.):)n

n0nrl

-.1m3inr *1

7-23

v.1

Iny

o1m31

-.inr

.)I')

1.9 1n

-.IT -It -Tnynnt

nxN

?

ImNW

pnrhblt

12 in

?w

trmnrl

.

n-gr

1-

pin-

D"S-gy

72

?Io$vq

yn;rL?

p1r0

.

n

-90-9v

-.1mi;nrl

7DIMM

3 n?

Tmynm

r.1

pr

mr1

IniI

imnrln08

.-Jro

m10

-

.01mim

mBp

Dup',-99-1412-gym 0

tOrn"99bl

,;l11Yyn

162gy

-.T

ly-9

Nx

-

.,"ynp ninvnfl1 .29

9 .'j1;iK"•2•n•"

."Y 17B3P nl r n 1 .30 lV?n?1 .1- ,. )"It .31

V

pR 1021.03w 5N1''1 7213K1

n991

I1i

O

88122ra 8280 Tn92NEDnNY'0K1987Yl~li03701;It 13]DM'N ,5;115K;I 'I1Yl';1 ;r

011SX 9 23

.18

Yainb

--.1117n.13

.hpnn

?t

x.irim

rriNtorm

1in

'3'11 WInP'

pt1~l

nyinp

,xqnnr

or q

?t-NW

1 Y.1,

l yn-1

r1p'all 9 nrlriy*

r11nn

$q*i

,n@i

thu

nx1

-T12-Tyi91

DNv 71-g* f1i91) 1n)6 31=611 41,11=611130

.1 N

6

D613fli

61

n

nvinn

1,

2 5FDfb '3D,3**91SK pN Y.0K roinxm virnm Dnv

ry:

nry

ag-mri

n1

x-9

9

myli

?%v

Disylti 1ON0008~801 ,D'ib n

orx

17n*1 1

lvqvqovl

090 ;r

rlnlrv

vr

-innTim

rInyimp,

f

I-

nivN)

9r'm

?

mIlylmp?

Dlp'90 nP31N nN 39917t

1

-qnft

r in

10

oi

0

E 79T

N 9 p

.9in

Oir nND xDW w mi 5123 nlt 17 1202L .018'97 NY~F mt3t17'2 r l tr-1 09 rl i1970 immph m(T.1

0111-nym

1

-1 r 1 m Dnlvq~v? WinnN1-Y1 nln r.l9nn1'9 r~rY

vqnnl b'7.

1

rIrmv

InN12jj

0 DW30 xrbN) Ivlit Dip'9 ,ly9.wt ,mt19

Ti

.1vilvN

mr1~

71imv JO .D'3'agnimi ;W 0n-91n ,ra t nnDD x ,vmv

lnN NT3DK10NtiY 1p'9 .'0 9*' 'I'PfY0 1p'90~ .DtnE~ .i)xv

'10

nr1fND

'".

-71rit-

-

onD

ninyOlith 4.

pmN

,tra-*

9mml

5131 $V

1V

.981?-V)

1:)

1-9.9%vt

41 -.01

wynt3o

1002In

nirimprim

.1-9.yllpp

fm0n

Xl.

0wl 03 '1 t

mn1p7

.91 V

str-y-gy

911 0

-8123 nN1M 113S1X rl9.0) 81 0211673

04

3

nN1

D

1ip'-91

123 11131 -gi

miTS'ItN fl'T 13Wi~,a~r S 39917 ul ,35n-ini ?.V

so-inut61~)l

nxTim

51N -.10

nM:nntD-.j

M"=2 nS2t'P21ip n =2 i2 p n31 .32 .15M-n mrnn ,nrvx .lv'rin .nIn y ,, r-nKa,1m'•z -, n, - ? o .265-251 'lY ,t"VnMo,1*1,. phn,03"D n 91~, -7 Bn 1S -T ,nltI r ?l "T .33 1P ,vflvt o "nTWMD

.1yr,

03

nlVan

•,

n"D),1N,

•6•l•',

. "y

ni 73P nm

?X,-17 M•Y V', m n ab y .-1.l"-

trfm

Rpm

a13).2

5)o

n2Vn .34 n .r" N3"-,2 n2 n'?IY .ss 2z71-2 .•,, 1 0 * b > n a .36 non) a ) spa1 1''n0A ye pt .nno?31 n0pl saaby on all3;w~ins on11 ino Klr1 th Bltn K'mb 'n Iran .Dshipa aba~p~

?lxv

.1 .

I

utrlm

Kril

-.13D

iIX-I

P;trin I-

-.I

lfD3

ou

-a)v

?X

murl

n

03.1 g

539

D'35bNbt

n*?n3

mi-m

n innn

D'natin

in

tDr

wp?

"m

trirom

Dtv

nniyn

ninMrm

V

n-tvn-l

1ft?

mxiynS tN'Sibn

.

triv

DOtr5mn

t0r7ift;

ttvp

1pw9 X6113312

f11 n1

in-in

xim

lw

t

*1

'17

b

,9

Df 1mvD

n

"N

triviNxmv1'

yirl?

r jN nix-gb

162

I=1Pt

,D7-gyr1

n9313l1, 1n.S

7'9-9

1

nlxy1n,

nN

't'in

1irm

t02

Dii

n iviv

im

mir-pY

01P06 uvinx

-91NDw

nyt*

7n

nlni

.2

0039 yartai ftl om

I DAN-

t Nx

nN

r

Innivin Yimyrlk

? )

Dinp-ty

phi

l

1K.

DSxtipY

pInlni~w m

trl

nmp1nn

tb1Nm

t2finn?1 V

.1990rDirp'0 53 nN D"Eli; ;13b198 n~mtirh 011()at tV 1 7 N ft min nx ,tmlnN JD D"*aim vii 7nnif ipinoi i 6 1 D3DDt ri v mw mmi n 1 nxN -mmnn3 nl-ri ai~n 1m

1*v)

nmrl

In

nlvq"l

nx X

0i1uixg1

yN

)

-12:

i3m mitbnx-

1

39

Im

myift1

tDiir'm -10i

ip9 im

nx

-onmi*l013

m -imi

b

Im

-i'n

in02

-Y'lb Dvv

p'Y VB7.9

nn199

n$#17

,ninbiy

17K

37-.11 jlnbt-.J

nXT

? lm

i3m

t130

m1

uv1mY

tDmin

n019m

ig1w

tri-or

8

-

1 1n

N

NX"T

trmnoin

nyimpm

,23violrym

in-m

tr1ii-m

tri

12ft

itoimiftiN

131,612672

tu

m

Dtrp-r.1?XIi

tr

nniym

Dair'9

nm!)

n !)

nly

o

0

i

DDn'

On

moiw0

ninNx

-

Nw

l

1

u 0x18ym

n52m1n

N

1

tmbi nnnwi1

rinio3nb

m1nv

ft

.1

n1-p -rn9in

.40$19183

nx

nn-1

D'N~ti

.1 V

nMD3-.I

4

n

1Nm

t3"n1 .-"lm612

x

.013'D *DVB~ ,0$190 DNK'i7123 810 09190 nK3 .1 .019930 03'1 mi~~lmD'$ IpNnut5 70133)a mhvrNW 011901ba 17 ;h1' ;1W~itbN19.lbS##NWlS 090181bD'C'b23nYDW141 n001~3;1milbN3**917P

px

.011i

nDbN; .

'1 bb

nYM13

mit).91

miml

viynto

py-T

81

13Wn1 17ti

0

o1ri

n*

ItvPxtv

pl:) r tIimmIT tDitrin nt itbND -

N

N

yllm lt mi

y~r.1

$V

.400'00O

1 tln

Kim

Von

18

thly-

th0

1

711:DI)

-.11inx

ntN

wtirri

1imi

.n,

n

nxi-

1-1n

xany

.1aV

)it

.13)

mtTpi7

IiN

nrow

ri

.37

rmV

alIY

.38

.39 .Xp- ,DE w"lm , ,'"21DI 1

.1"D

.0V "•;3 l",=? "2V

illIZ

*110' 10r"

O"2 ":l

.-", n2! IYb n, n1

.40

.41

1m 399V 1 .f ," .fl N nuinn Nfl31 31Kv) l1I3 .1*TS$D nt3rp5IrP n "p ~'DY

"Si tnuV .nv nx v vti Iva trN

1 nm

.01n5001

' r flV it nu1 131 9uvrb'N DV 9 13TK1pg m7-3f

,lo-961a2

7.539 Mi' m-9

1

n

1

owNy

InD

in1 v

,

?y

nu-gv

D"nfinin u

nz7?zD or

ni

r1m-9w5

yNn

.mi ,'i

nb

-

.43rmynn

nx

inx

t=D

nn

.

-)?n

? -)wtvrn

01

"tr'ivibi

D3m m

otroinftin,

DXI

n

t 1r i

-.1.1n tl

Dft

7.)

-

treis~f~

Down

n,,1,yl

52g1m

79n

nw5 ?

norn

-no

10

7-9 7

-

anynn

-9-gn

poxim Dip901NWrl

mum

noftna

trp-gyr

t PKnixt2insiD1l it ily 01 'Nn 1pS93tlbN1.5E3S 4"~D'11t'; nl0

119 r 7991 lt

?1N 11IDI; fl~i

ow

*"'gn11

il'

?n

trinwrm

inti

18n

1

ei

nv P

[9llw0

p'.1

*"IIVDNXV21V

51

x

9m

-173niv

lin ei;

a-wrnb.*w-giv

on-9-

5Nx

-

tr'yv1n

N

i$b

l

D6iSv

tre-12-

bibsPI

nirm

ixv

71nx 61.9nin

boin

D"n

013n

72X

'1p'9yb;lV'tin ;"D31 P'D'91nl N9~

."ln-)n

.5nn

-

-

o.=iuin2x

u

nmnun

rim

t~rmnnno t

pr

K1fV1nn

7nx

, , PYii

f

1829DN.1298701 ';1823tDD~ip'90l0 alkn it' .2 flKV3. (9 lei n5no gor 1treNYDi -1-Ngl mo

k la'W-p .$*$?V

66fa, f.1. y3

"v

.601 -2-g

nv1v91

K1N V 131.t

1

vq1xN umDB 1inTxnu-gvv

nx

n

np

7-9n

n"vin nNt

.. K1

1Tn3 ?31 lv3ve K

5P .1p'~9 5a;ltVr 011203Df991 pNl003f ?N

1

inN

-,fKV-*,v~n

ylit

D"Eli 1 o".1nifb1

x-griv

19 vD;nW ao vv* 7-Ol 1SN )x

11VD T''31 1Nf 31'3

?vi 42

-73

w1r1v,1,

1VIn u

.roviv

9

01311pi); 7'

ND13;1 7110*331 ,;lilbNS D'Tiltl W'f~' 71'mff 7SslK '7K nN Tifib -K1'?1f? .11N

i ,m.iNn - nonnv-? = minj9

,n17'ly

1vuI orip-gnm X-Jmw: n Ttn uSv

yvtn .o"mr f-

n-

i"-on 100 v n r

x?

xirivri nK

."DiDbnnb

r091i

iniv1s

rqn

ow7-m

agirbun Dtr3n

013?0

rlNX')

7'Nxv"

?YID

') )3

thiyr

x'mum

n-q5nn

n

w;1n

eim

7

Mnxlly

nl

x1 n

in0x

iw

.3 .4

-

nq5n

m1n"

u1n1Xi

mlrnn

-

0"

A1

iN n.2

X11-01"

7n

p'wr

n3yvbn

-

1p'5

innin

-

i3n

1*

tr5n

s5

ninwo

f 11 I W- r17 I rn'n KX1 .42 17*i .43 .n.nrnuw i m,2u I flYf Vmm fli TT 3rpyn1 r

.22 w,1mT"5 ') ;'? .DirbiPr

nn

0at

=

tri

m-.i

"trwrDi-"n

:v

-wri

b1,rnt

n bn

;m

nipxf-fb .=1"Y

IY-

If n1n

X-1 3

.4 .45

ri

321S1NtK

00

n151u09D'Di"DBa D'10N;-rnat97

1SK ntW197P.8I1301

.11-1;1S

n1 n

~

i~t

.01)XI

Nv7

.-013z

",13n

nin"rl

'n .17gi

my)

-him.9

Wbb

?Yln'

-1 m.1

,N"

k

n

Ow7l

t0110m

t1

mnvqp?

-TN-

nixSgy x1N

N

l';1

n'3i him

T.

v

.*1•Il?1 Y .2

tly

61

M13n

1XI

1710

7'I1

bNixU.;

btln

b

i1

10 ObliTlI l V111

.m

1nn1ni

n

.

1

mi

'-T

.1 5

tliv' tP v

ql

'mI%

U.1061161

wm

i

nmuvn K1 i n m'" i.1I un" mn'nrnh 1 .v10• bin 1 016iftT i•,nT3i ,nn 31 v",• 1X01 D'?1D?I1 fttruxbin 013'f .9s 'mP 1

bibiry.1

,nn

flK mumim3na rnK~

MolMlKSln'Kl .I'1TnI loN v'n 'u 111.vbW 'N tvl p iflinKin',

i

1

ib

l71 191V

1

fvf

fil•, .rnv?3,'n ,owni nmSo ,

1-in

1niv

m.giobn

,nrm

ni

m1i

wTyn

ninvn

n3ri

nl178#8~3

;rmirn

TED

;n

nnivin

nir

ntivib r1rwryK

N7

DN

wTyn

miN .191 ri9mm

Nw

inol

x1

nS9f9.i N

7

5hv 1p#

nmlbi

:

nt ft'0

N

wI

1Nx

tED

polin

1

u31n

.N 0 03

unxin 0

ali

1

.4 .4

-

mii o

f .nlnx-.i

ininuiin

np-qn

.4

i nnyv tiun. rnr-nx

ulyla,

:3n mfuj~K

-inb

'•

' inli 1i n9 .3 znK m1j#' rirmin 7K?

. 1n1N 5rni, rnK'~?~ ;mm~ 1n 'K o'V11m .rn1 #n 46rnbv5

.11

1St1

lpflrmumln

g1

pgly1

ftbNm

U.

9p'9

0828170 ,;rt$ .mi '93AlbNY .}~;~nl -.I n*1ln K"11.46 X113.47

071 .=2"T

TIn

DD9

D

$NT IKSN

Inyl,

in N'ibv l 1219

'mil

;~S

;ItS

irl 'N',x.

1

'82

191Yb

1Psb

iNnm ib91.191

ThlN'EDV w1

T1r -1

.1

fl10n

."$i4bt

ln

f

M

n-I

9

l-

-

1

1K0$1K1;11 ,313192Di#a D'2110NDPDll1til *2# D39919 r ? mw nx ribrriumn q?m uz m rn 7xn n5 ~I5in? nhui

17

wrT

. .in)itv

!D"PNK

O~P'S

101311

'i 1I W

-n

1nv "

nlts

1012 13

'1

1NMXn

Dip

2

pN DSDM o'ND; 02t

min

n

mn

Urlvp

n-lvnb~l

*'?m trwuDr ilrtil 21i trtuon DWm -9017$mrn5 D11 b01i .uw 19 ftim5lb ipSo un 101 *-) 1 S D'.0'SDibi'm in rmumirm wynirN irm PVN TE.nrn?wunw1u. }l~n1n$5r~ NW 5" 10# if TED n .0'1X3 821880-90%im'in DN 1990a D'1Ti mimi, brimm mirm innoD muz n iyw1 brt fit .1mw1 ntV 31w 1.) nx;n rm 011#

Nt

xt

1xm xftmfn

mim ln*-nn

r

n2#

*-w x'31ft.1

;1lbND1'9'SY 1"' 3N191 ';b b1i

'mt;1n

mbm3

.501n

090it 0

IN;

xn.om

y bl-12-g

n

biftli

7?z

101'

nx

rK fttr

7jft~

t

Dnnun

ori

?w

in.1

nolm

.D"Eoutl

,17rN

in120

Do9i m

if9

bni

*?-Nl

lrv)'V

.f 1 ;1K 71-y1 n393 It= 1119y. ,0I0m00 313 M.1 bt bl ?y XjftKV 3 IfIrl.I w13 DSn .93n '49 '03# 50190 0213 13 In nh19'3 1113 ,.12'90 D'92rn5 w nx w-1-vnx 1 )1 ,4tu"2)i nwo wrtlrr tr, V 1 '1 w-9 fmo n811l Dnbr'u m01- l-in ow p'YM

DINol*

xlrol

1 pomblul

13

tror

rrunmy

poiblun

bu'ry.1

lo

,tbm u

p'

ul 7?z

alw

tf iftul

liftli

b

f

Tibn ,x

i Vxl

.1

#bir n

3l

o

l I1Iwnt

* ID02

.l

10

Dlmomr7i tpnyi

x'DIn b

1

'

1p'93pun 1rf

w.itn

mwyt

*fro

35 51NDW1' .0'1 *-Il .13-99No

bl

* 'W'970 innwr-

n13# iftr

Dfiftbbn

.13.9wi

bla2.9

$D 53N

owr9i

i

u

.931ul

1'a9;l 02Dlb Y ~1p 'l95 m1009080D'91110 my012 014 1ftifto 1 Writ= 1)30 In.10*9 wi lul VD imn w3 1n flt l .b1l-0f9tiv

ID"

n '?n

f110

t

nv

.'0

oDft7- 1

ilNn u

nin .3tniftrmun Di$ 35i 1omr B 1 -lo;1nll D'p'un fl fti'2-yro nimintwom ); nrI1b .13 or m 7t ,D"xErlo im A J '90125r~ .12'90f~ 1839mt'W 021TD;rmND02'N P~D'91tiV 01# J '13b0 ,0018 0238 K10) '11'3i .1'905YInPI 11103 11;1,'Ftt#17' NW51 'CS~'l11' trorm, X' Niown.1 rvio, D'NDDb3 0~f~ 911

irmn

-in

f

13'1

nVI'0o

Mlvft

tl nb

l

1n'l

l11

?Tpit

,198ftilt

31 MMM

pIfti.1 D1yn

b'i)9r

VM 3

0W

f

"D'f11t"

19N

ouzyy9wn

"W1110bil"iNl

ml #10$1

D'TTY

opuml

02

13 #iD rinyl

9-

n5p

,ilki2nmri

1 ,nDrbi mlkn n

:y2-1

Iyt

I-1tx

-Tlwby

n0hu Ki

n8iv

5"1

mniv-1.

1

.ix-i

IDY3

?v

r

n:IV

trn

135-1 *?-

97 i90v

-,i-ini

xnVp 0n19

.D

lrtvor

11o

-y

130900? on

It -)3v

n*

P-0f 1ip-9;

NW

I01

XT"Y

.:i"y

V

m'D1X

XN

b'rimr.

?Y

ml.)tO N 1 ,X1830

OW

.48

W 't

.49

iV

Mnk

nlvt

.?nljmn

.50

nhun

xN1

ra1n1y

pm

w

D1NMlb

13M

MT211Y.1

7nm

on-9.*

irmw

-q~ n

v

?ivq -qvq2vn

pin 95pn;r0

in1y n-pon

n-p-p1i

tin

Inipw vrqn

nimqu.*

rvinim

il-2-n Ip9fplin

qft

13.9.1i 931

t

71.91. .-Pon-pum

npSgyn

?y

i 9n

v5Mvzn

nx

5ftmnn

7.9no

'Di' m0199 .}8T$5b'NW 513' K1;1t35ilt 12'NWD 513' tD1771SSK ,Ij~l'Ntt D"?iv

SDin

m

v19vz

irntin,

i

miror

imn

-1 nmv

.vnm n-9-9mrin

.*mN

13 .9m

3-9-pyiv7~

nwqyn?

nx

1PY

it r

t

-pnpi

n

n

tr?-)mn

mobn 10n

ap-9ft

7n

7n5i

x?

NY

nvNnvz 1

on

vq3y

0i'

n2inx

nNp

ri~im

U.1mvU.1

1r

n-ponn

13.9.9ft

.7m.1

7nm m87

P9g

wilin

.1mN

ISi

.13Dpip-g9n

?w

1w

N

m~inor.*

mm.113

13

,$inD

n-pown

1

D

?Vnt

?Vnnft.*i

D"zb.1

N1

mx'Nv

ap-pon-9

ri1;i nttbNo n?

nlinx

.

1py

onift

nvyn?a

9n'

x

5riv9

qwn

pn

nr0notnxrmi

rimvnm

7n?

n-93?z

1n

%pin

onion

13

qwN mISpip-p pm tni

N *9x0i

r

nPywMT

m

qwn

,vqn

irmum

irmn ;n r it apDpoir

aqv~nv

pm99i

it * 193x

wiN vt

n0it

7xnn

n-9p-p'

p

lbN

ivb

ntnx~

nint

S;v Y;zNvn

1,0im

imi

smitmi,

-i nlx

n17-p'

Nrr*

vn-)

1rmw

nomn

vwn,

t27xnl

13

D'

NS1

1 tl

IVDK

P51x

10vqn0t%

.m1m0not wNn$

'mln

%pinino 1'

ri919

nm

1*?n

)iw

xD93D

nilvon

3 mv@

ri3yln

wryn

ri- pnlin

wrrr*

flimx m5oty

Nmob

.013?v-17

59p.9y.

nulm

.'1p'p

"

?tmInft

n

x

D

1irm

Dip' y

PD?

If$t

1ft

mmm

-Ib

1311mvn

tvb

.tD p.1.1A6

2

'p.-Tl

g

mil

'!D

XNtvq'

7VK t,'KbtK1

MfS

flpgv

'1 13il

atlw

M'9101

.'r1

D

tP'3,9.

ln~'pS

? .2" Pp 5fT"i3[mlb

1

'lp

19-I It

tftl1

whbt"b3

,1x

pl

'qP'lr

,n"irtin l

2

pD nio93-

1irm

51ph

m10@ DinDo

9

i

.52"13n1ni

a ni

In

nniwz

,nr '

rl

*

19

1

1*)1

xSx

-pn1n

g1io0n

m1i

t0m

'9

ltow-

ni-p-pon

nii nn

mNi'r

wN

nifti1

.930b.1

?1w

'm5nin

x?

nunimwi

?wW

v

1

n1

ninnn

nx

n-g-viv

7xn

;lllwut-wh NW;I xym

:1*1w

m3-.1

nolin

*WND

p'NKp":Nl

nonti ir

InlV19

"

Dtriwiti

1? mon0p9ri

q

5-iqnp-95

-lN

7D1M11

nxn?

nomn

uvi

91.n 1mn

arpnirmpmi NvV

0v0pii1 ninnn T190

nini

DD1umv

n

minT

innut on

mm i

z

,1inK

lin

nwliyo xv1pip

nivy3

19r1

irpnb

tn

ri

n?"

lim

o'nDB

13-pip-g9m

i n o)5SyD

n

rlbN

un98

Initu

m5ft

p-Imit (1-PY

nmv01

inin

i monTin m inr10ip-gyn

-3D3 593I

71

D1lull

vp

9

n

m1

aqwnn

-93v7-p in'

17

mi

uNnilnlut

t

iYlnwt wini' mon-mrinn

)nw?

1

nini-mn

n

nx

nivn

nS1Ym9n

.111,lat

w11wDn1 nrin

im, 131

muz

, mn

?w

mn1i'

nvv

W"Entli

'

;iln ;

a

T1K .51 MV n?I .52 .N"YDy 1q 'lK VYIT

~l

mr..* onit-.1

Dv

pImik

xtn

lwyn?-7.1?M-))-l

?.x

nbvby

nil ftiru

,mri-123

Dy

D am .1W1 ft y xDli '9ftlj ry } p ,7"li 0179 ;rS p~N5a,r82100 nnap,m0113 10tt illits m

Olintbirn

tuS

nip'9v

riftimn

X?

No

Yino

U1.;10

ftl

0.913nno

,13"1rft1

-iftl-

rim

?n

rmt

;IV'tfr20nt1300 t~ D

.1-9S-9i

730 02

'D 5yD~ip'90r '9p' 129;17,D"$bi;1n 1pNnuTY.0171n00 pDnD nn20 ;mi;3991@a T D"E~li '9p'93~7'N fD$.1lin1tYI K10Di~p'95 D"Efli; 01300 it~l 5B 39917 ivii 91 nN 5ttB$ 5a,1St98 5539N$N;Ilib n~lmb;rK Nt179 nltr3.D'W l~nin m l'Nl'nnl '" .tNDK; 5YN ;12820 '; 1 N'2bt1'isy DN02 .5""illib5Til'b Ip'y;IS N1;1 ;rn5llb1p'9 021'02 .1891DNStb

STD D"Eli PNY

,;rllib 110tpm al rtlDDYtlt 3917K

1-

'900

0'

18 -Wim 055">b -v, -in. ain? 8irrmunb nx m in niryt m nbi 'm5;in ifti n1? Vil'Dftrni 81z by,Dnt nb199 KS7~81125y ;IY149 191'b3 D'Wi;nS bir y 13981 081103 t10 1231Di InV 10'WNV 7N}D' .i15imbb~ .11'bbb~n ~flt317 pN illiVn~r

n amum p'nll3Y1l8 yx

n

125Y18"7~K .il im ntywyt

.iy

N

rnti

mirm .rftr

nx

D

,W

n-l-op02

D nMr

59185K

V rnr*

iftiviv

il i .

D

nrn13

1wn

uSm

nfin

in

K ,'$VBp90N iny win

Di

tpyr

iftioy

rftnum.

prin12bi wiftimun 1 n'i

miumtr

txl?-nl

rmi

r

wvn? ?v

N

,minilnlnr n1 nminw

ir1

gm

rn

nfolin

NMP

" D wn nD y oC t 1N i' r7it'bil WItM'1l01. DP'17 ),.7 1- :x i ip,'yxi,1lxIN "anv lt N in illi i Im ,n nniM ?$3 nW T 12n13 ,13 ,6v x, n n,ntx , 1'3i V 'TNT '9N1r 12 t ft ia,, N tlpx It 7D1 n lin nin IM31,V D'lv ,mItiMiy 1DlpY nmrl5K

n

.-1

afriv

t)0-at

'f?

nnvon

'alin-.1

."-nv9v .118112

'13

,?"T;l

,13S

PD3l-;" :1

nl-tv an

'bIX-1r

n-n-ftim

't? *]

n-* )

*-."

,1- a"

mvI

mttnD-Wivni "

X"1

.;*.q1nn

inp'93 r

al?

U.1i UDN T m 1N

3'3

ftip

bl

.53

MlY

.54

.55 ,D13V .D131 -.D13,D3V.56 .57 .5$'";. .58 Y;?I .,u'

,"o 1

'YD

,2-nn ',Piil atDN'Nf

l ID

n-2

anrip

atDh?n

"b

in

1nti

MV1l

MV#

:MP

N"V

M-.1

p1

)ix

.

:2"T

'f

Nw

rlyn

'9pmS 613

woun?w

ifm

w

nl-wo in-lombl

nVbi

ITf

.59

321

N1KV

12

0'0100 inlbn),nt yr'mbrqn.NY$' i5 PinilNllib ,j1 0vz j1 nin unnx 411 ni0 ,"rwinwr uj1m rrnnflro= wVifNuli #60611-2 ;imuN r nni~i~otn n-ritu rxnvim itniuoi-y nvrnn nin n .Dt nvi~n vunmogmvnjY n 55100 ? 01282 NWbK~ irllmVt Dttr mr) .1*rmv9 D13 t'ruonurn '37ni'nD m1Yy?7.9 IZY .19-YI7pN mKmif 1 v nrnni b 'n iv no nItorru')3 inobw 1i nim01717' wrNx .*?rn 0u0r 09 NDxNKlb mnr' 3m 1i K l 1viownV?b nljilbl flrKTpb11 1 rimfl1rrfl 30 1'K.101 ,93V8 1j22?%f'D0l? Wl f?1 1ritrV1fflK ,itm n"7?31f 0 ;in? vlio "'

ifllN'1,

n

018

K113'lat'#181ip-pi

01lft0111 M)3

021u

0 In*

X1131.1 iv

ir

,t

1908 .iDQK itu

nx9n

NW;

.1mv

Dmb

nmn

nm n

,lbWt~

2 1iln 0 18

49

Dp ormw

nxymv 21939 m181?2

ft

r wvi ij-n

T 1K1 T h1j)nftil V ,31"W?31fN

vy*91z

mi

ni

.'31ntin IT*.)I tnwiml *tri-run

*

nx10z

rrqvnujim

rrnnxjmnuri3v

n f11 V li5y K 11j '3V1 wr 1111'59331 2**371@t f$N .8 ' ni'n93omnnx

Ivti

x n--gy

tx miuvri irptinno

r.* 1z13-PX

7.j

.1-9-pyl

113-961PlX?

0711-93.1

o~

nx

n'nx212iln

n

n

rmn

ruri *)mm 090 05~n f1V1MM 1" 1 101-2101V 1-2'"619"y T"uvri *7lx??3 .}81111 17tDN tUpWtD~ip y Nbl rtixtK ;1K 9 " $ b 1 , '19Pfl 13-3n pelp lpoylv rT 1Sy) 11.JXJ

TT>'$tfK .T 6'P''10NK

Y~y51625M~K Y~~ laKS~~;1~~li~P~lib~t

.T

r""nt

,N

DiS~Tp'

,

niv inni'1" p "•

M

.PnI.) fK

-Il nk

0

n9ni

miK

n'ftw iv v ft~n f7130 imbl

7no

?vr*

p1pw

Pnum

mv-porn

)-Tn

.9no

[flOn 1-) r l1Vnff f rnx? ?Ixb ? 19'

Ip

.I

0998 12N I*17p M0~i;S1I1( lt

wmzrn unvftu

fN1r ' 1mull ?3 oJim7;

1111 ,23 8191 Snli 5tD 121'TDb ;IK12# 'D .;t NWD132 1pDSWa ni-poup

1 ,D"El

V qibib51NS ng 00010~ MV'lp 'mbrn

7a'91 ttt19 D'i21bi 1NK'S .'03#PD$19'3Dn~

invirn won

r.221309

ni

ix9

N

ri1-2tn

mrnp

qx

02'N

rmplb

lv

v

1nwim

)

-93.1

700230m17'Dinr'iV 2~~389 N imgpn 'TD

.fliND 1t'W 5a

an5 Ipni

In

ib

mAN

.?XK1XTI ,IN:IX5 P":

.r

.60

.61

I 7 0 l .62 rolI'll 13P• D "~KWbI,N-- " O]N 01t Di rt-N ;12MN 131.)Tt .126-121 '1M Ds'l 1p9 N•.Xr np lv t ,'lr0"S2i .11p3 •D•K

1

D*SW }tDNI $NT''15a,10123631611 'lp'S

15

1S;IN

um;wN

l

f1mnblND 1no

012200 )31" 31 t1im

gN

a

Dym

m 9

im

N

Thin

. wlyl 111 NW$ .y m 5yN v NW 1M 11ND'S X? "yn?lvq 1372 13-91-.9. nX v~ri I .7812 112ND'S 513 liV'~Dib gm?W?* pm 355313 05111 D'91D' ENl'Tlb NY12ND'3V, ?1 513B$f3 .3"611973N 5uN 1YbS 131NDi'93f -in" nn-0v mr in n3 1nw i-i2-ly m37-9 7 n3 iPmor 7pil vp'iry 1in;1 nnin 641" in 0o 010m w 1o min 1*mn vinnbn Dip-l9rn viSy N K i 1 D9 ' D ,$ 711n.1 1S-ft ?X3l1 19ym 1 w10r ' o n3 1 S M 1 ' o n 3"31-9 1; 1-i2-

-l

?Xl

Di.'1n'3 1-i791r 'pvib iV$ tripl p'90

bul"tIDnoulD nm1 D r1993 nr123( nrip-'l i'Ti ,?019190 ,13 :mx12 t1S32f19 }'3 l 7-i nwrnn n ?oft xi ,w'rnn~nwD mwnp ir 17m nrm Dr1

D3-11twhn

plinn,$npnn7ri

wriftun

7-innn

mixv~iv. rMo D)K

$"rul

1roP'wn

211'Yt1

nv

-r

79'1-)!Dn

m

uKnn180p

nm1

itm

n.. D'2031b

t

-lK11-2.).v

. .io Th'

3N ynnm?

vn

p

V

pm

-913-90.

lk 0r1vN 020300 ...ni-w

-lwnn1 J) . .inm= 7yM '~n~vl)v? -)r5K 1 -1wm31x ' lox

?ym

'

TE

mn13n~vr?7ny mK

rm=03

vul

Y

ftr

13 ;13bN" Di#a

l55 w'nftil

r

in

inmil

nm.

1i1p0

11M1-.

mir -9

3919Slt'~6N"?019103~1 6" m rn iy3 m -l w pm

n-l i

xlrl

-

imN

7vK1ivi

T

ul

,

rurmunn

Einn)n

113""It

13

rn10

13N

D3.Nylb

:07.

11M11.

it

inon i

N 1umw 0in ni I8m 9l'lhnPnum 1 nl0 1nmnp ."3110 nyT 'DD1B'P 001~'f 'WK1 n);l5N ;mhi'ik;mnhthW9 1 ;rllti 5535 ]lE

N7013111

minx

i

'-nivT oft

-in1pv

6

m

irnn

n

mo

3n51no

00y01m

-93v

o

m

3N

invl

1 oft

8800 .NW123 00 13519 5y3131 7'TV713'"31370N V2DV15"3'1 5y71'11DDK110'1331 1 '9 EN 1T02 Y'Dlb 0 .6"131 t rv'n711 m v7noni noprin tN n 1m ?i 01n.113 tf . ml-.imvii *?n

mm DNr"-ftN m vnino -o*rn

W "orm -w-9:viv * *lmi .?mru"D$bn n 1315pn nom u rn 19PM1S)lpm )N3b i pw KSDD NW DpiV; D K0027itabW 5TlP N 39919 l'NT1 i(10D'~;ti ,mi12210 t"29011 .$ND1Digit

x pnDN im i -K

51lNnirow

tr

7-9-93

m-morn

in mirn

nm

1133 D'921b1990012000513X 8218830 DIS

nStmbb

nDB

7v

n- )1jt

,72'131

iPni

nn

'il-tpr

,rm

gm

immi

miN

t nmonw

nm

mvirn

nm01o

.iNoxini

nx .Kn"DT ,",npt

n•

I .63 5i~•pnM 0"1•

T 1l?I .64 1tK 1-T1 ,:Y"Y0 -Tb1311--T .65

.1"T

.W"' M-?7 MVnI

n

., "

pnIN

"1'1.66 K .67 .'1, n1 .1,T "I• ilbn 1-1 .68 .*"Y

Al

Tvnl0ln

.69

p1T M1KI K1.70 .K1 .T,1,T 1DfIT .72

=3-1 511N1

Xh

y1or

TV

1

YDIVb11"M

.N

n- w

?n

ftm* T'9 1u3m-wi

rVS I?=ft nbinx

Dy"

,t'D'T i-gn

ni'x

f1tiom

- if

onim

bormn

m1yyn]

oftim

min

-p9i

mb

n

UD131

10i0qnr

"qfir

1.1

1-11'PD?1Z

n3qnwf1D

b

x

1?-)1

pN

751t!0

1494

6n1X

.741V961461

7311 'In ,D1$

'lb-M

nM0

OXT'

[numb.1 1 19V6.

.""D7"3113

1

nb64I Vl1 '03Inj1'10

nX

1 ftT

013o8i

?X2f1n

2In

3!)?

411'

16161

n

1YDV

u'1

on-p-P11Vpix

319

f

biV

onnorn

,imfi NID1-'1

7.9.1n

prYt1T

biW

71nnio 1 13-9

-93

t~ 1!1

1

D 331om blNl

im1

19w SD V *0

N

nbinx

,ftmx?=

f

wltKI

p12b

t'wb w

nn

01.9m

o1ft153

mbloy

13M

i18

aft 13.9

try1

on

morn

p 139mDNl

p N11

n

ftrut~1~n

nbwlDN

.

l

39wo

inbpr

Tib

*x

imi

rnw9w

fy

19m

D bmt.1

ntwy U,1ofti

nXT

10ioq0n

'pubmi

no m1y9nn

n1

10 )m

V

np

nx

ofT tx1q9nrn9

v

n mmD

7-'392

r in3T

?"Tm

r.11S

'Dn9ip

01123 ftrn

-9mD6.1-

13-90

$ r31r =

'

ft1in

7imyno

ru1

15m

71-'PY13

binn

'8It

pmo

1nx1

0f"

9l

mt1D932

nrl' l

071Y

)3

bWj1f3n1

D '6'135i 03 ;lS~D;Inb"i( '3 1819 5313irnu .$N23lK11NV12ND' S11 111111 nf3D5i 'DD 0221~310 .$'95 135K81V $N2313 illtitr 5fr 39919aIp 5NT' '1 5at W 08 .0n1321 7NV 0 2 9 Ij nl t1jbq V .Ny! ri ,19n Dft'N* n= ny D'5!IV1 ,13183 ) m . ? 1 9 DPYI I V D x r In 1 n i f bV l i v ' > r m ami n b t I o b n XInl N 5)b D"l a '

ftjnX

7n ?ItmB

t)-)31on

n1041.1

77t)11.jftjftl

U1m1I U0N."

i)

117V

K

I

1im

-)b~l

t

any

nx

Inv.)IV

t~b

,

0)

1010

5f

'1on0m Itfi5

ryn

.lb~bD$1

jr~pnn

nt-910

?n

amI3.t9

N

obmm

m1p1t

of D"EbliN um

nu.

nx

110 5 onl0* ,D'tv)ir D'311"11007197'lli

"t T 1M 191 11r1'33 .1b.1V I 13"9' p'N D7ET 1 ft 'mn Di'P;Yh1fi'liNK;K10SKm313NW1 2n99(1,3"111117 }$N13N'3 Di'10NK.'#'973tVDD'Wh~bl Di'2V3~ 1N D'$WtNI;'$V~b tANK;1500#t;SliDN ;InlN om)v

.1

at yrjxn

h

1

2V-')D

p'D

')nX1ln

.N"XI"Y

X

't

198 un

fT.

31 V

6-1

.73

.74

,13N 'Ir p IiK .75 * riV rln'n rn rti .76 K 'K n* Irn•'Tn e naXt 13 aIn .355 '?=7 - 31V .'1V' flVt U1 D .77 IV1 ,13'm'1n'IItK1 .78 .r1fTIO1Ii

1'1 V3I• '"•-T•"i,"1In •••3,1993 rSv 1r9 .i" ,r mv ivv.n"I1 mt3ri -rinm r'1 m,j o 13m lD3,r .Itnh 25 ;Win ,1980 ,18 Tradition-n1-n D ninn.1"3"n 11n2Wt1 ,mK .62 ~n1 I 502 ',na26 1955 HUCA-' Mihaly rn .K"u rn1

.1f"bit

I-) Iyl

6"1I

M106,

,y130

D"b

Ddt!f

fitni

I

,p 2 nwrn

?xr

lax

It

ni010bWW uno

'"DB

ft

ny

vir'1'

NXN

iwrnD

1vxN

,'u

Iftn

-npw r 7'95

t3DI

Iq'[ rN]

n1v'1

1fin

pwry) rur

lb

;N

-r

0troz x 1 nir9*

ft

ain-witini

7rlix

Ywr1

1iz x?

y1 3

x3x

1v

1v0

nwrn? rn

nwn

(n,1

MIX

'1fm

Infl p

nl5not Ini x0w

[?ni?

rin ft

y

v.1yu11.1;1

n$n> M i)i

tNx

.I*)N

n

~~a

mm)

7n3

$2 2 ,0131n82393l

nx .t

nx p ,U'1P31

trxin3'1

rinxiNw)

xNV'

8

lrpft

tp~ybol wimnrilylul

ml'loDn

r3

1

1 it

).I

pfit

1

nI'

i arin

nunn

w

irmnby~

pipi'1

'VD2lDND an5 .01 M?Wr

[Mly9n,

alrf

lh

n

trv1

unvinnn

D'tE11

w

u1

,971

Y-pK

Yin

mINn

np? to1

h11

n1

1

ibmymr

1

rni33m

xNlp?

1xvi

nlx

190

7bw

ftrb V

buny 192

.11V)n

'ipt

vnm

~lKanftn

wnwn

1~5 aal3

7-)X)n N

pumi

nly~~

.'bD

.1

Yo

U1

nn 5l

.INn)!

nx>

[7]n

7rnx DnPI

n

pin p, )n

0.)xN

nrwit

8292 n5i

-)i

15-)nwn

.01't IVVyt

troier

no

vvn1ni1111

,tr 11oin

?y

DvB wnS

i

7-

)rn

[*

nywrun

v wntP

*

-wipt.*i

-)3-)

tp

(7n>

fsvnmn

U11.51

iLn

nv)

tni

7n

i

(ainnn

(n

[ID01,

oyyn

gun

In

U.In

p?a,,

-)n

niv;r n

i mn1

in

)n.01minum

In

n~in

rivTi

pomt

1i1nin

om

anxinl

irninnuoin

min

7nwrroin

I-)xi

-)nnwn

inimun

vini

npi-pi-) m?

1

m?

tnv)

N~inno r

;&)inn

rny

123

runn

nri33vnon ninnum

?v

mn

U81m

nin-)?vn

n2rno

rinnn

io

Inninmin

Nm

n n t0wn

[nobwr] tvnon

ninivin,~ inx

m

2N

iv

inom

nlino1

i

1

.n

n

?y

ow

)

l 2' N

rw2V

Mn

7,MY191

1K91;21

'3rn

wtixt

nyt'mon

,1ft 9 nywroi

awron

YTI

nri,

Iny

vinn~)n

iny

,

im=

w 1U90

nyn

nil.I

7-)K

wDNKm

in

mnu

?"T

n1rmv

vTm

1)2nr

wroD

I3n

)?nro<w>

D"n

-Ift

[ni ]

m1i3z

milbNW inw

ninnun

7'l)nwn

puv

7nvyi

ninun urmxD

I '3 0,I

112"m

"

nywfrn I7Kmno

iNnW

Sipv n3

19

n m

'7vyi

137Y.1

rm

ano

m~K~av

o

t

imyK)

nyo

In

IRVDVP

in

1nIn 9

[

70o m

K

g 1m ?iv)

Tn *)u

nflon -1ini

-)?nr

n

snurnr

9

zn

1 I

n in

v

Il

n'no>

nin

J)Nn

nY m 11 ininyyn 'K13

mni

m?

inr

i931

WI

i

7

-9-)?nn

n1Iun r

nn8n

.bin. )?

n

yyn71 orm ourn 12bbninTDDE 5K 0m min 1gu

K 71(0 p~i mnu

i

ivw =unrn tD113w

M1.130

inwn

-)w5vn

n5rnmn

5n

ionror-n

"in

7.)XI

m imn= M;IKD )i ? Nmw

r1un

nnno

mnu~n

inmK~aornin

(09.)?Mn ,I

rim

7n

imninnun

i3?ym

own

D

0Ka0

ni

-)n

i3-)3v

JE 1T'71V litiD0~;31bN'1)?'S 3"111'319

09j $"0 J'l t 56211bt6

-3 iNEDlnmmmmi Wi

1

n=13

09

Inin

)! I. ?Dnn

'r9

Irbnol

'in1v1

7wimn

phi3

fbn

orm3

1

07

01

7'.9m

*V

rmu

mn

02 001? imf m1

pim

013

1xv

1D0V 3333'333 j-2nZ131 a ;r1 5pftn J'i)5 alr~ 'IK

m

lm

rivinnn

ru1pw

ny1-m

7l'D)i)'31 x

iT 132937

,D1'

0

02

D0'3 Vwl

ii

i

i

myt

,3, y

u

nn

,~3i

1

rr)02'30 pftn 'ItD n n

n

limm

I YWt nnwrl DyN 0l31t3 linit

;l*i.n

t7KX

7r

1z

N$

7.)OUVIV3

7.)XI uni

)wr5

7.')Yf

z13Y

Di

Twot1l' l

1

rwxni

-)n

17linu

7) 0i'1115

13-.1

M-9=

6.1m.9nm3in

1m93 D11

(Oln'13

,)nxvtl

V

rl

>201>

131Vi019 ill'09tP lox0

r*1wrift315 Dy

13Y

Mnion87

t13-901vo

1lox

ftDm

;II T; ?n N"N~

aimnp? nim-Im

)fn

n

tv

unpumND

imm

[61=b6]

06112"61

.1 b

'16*

2

7-gDovW10

?Iu5v

.61

imn

190#

M16.

1n8 nx

It3 lb3 ; ID 30 n"t ;rnnD UN VSW 09000 DBa) 1n00 09 100 wrt) 3

n nb

myn

""61Y I .6inin

.

bl1y

Ow

p uylnno

9171

7m

bin3

nlinv ftN

13.9m

Irnern U

n

t

imb m

*1 m tn90 07=3

?13v

gN

73

nn

61610iV

Sy

3Y

trlin

1 DEnx

1

6113m.1

)51*

.

1

7.

9731 6.1

*. 1

'

19 1

12

lertniv

im'

7.9m0

.636

)TYS3[61]

721.

Ir1nob

'176 3

1

1.9n'# Mt n1Db m il'1

5"Tglm

timnnS

bbND

D'i39n

Mt

S'n

n21 i

?n

Stuna

X3 1pln 161 2-9

6UM

v

13b3l

trplm)

Iftliv

wivwn

m n

U1mb.

omn

1m

U-13ft-I

).I9n 18nmy loxNftnx nf VS> U.Ir ifiN11tm 31) r~5oplrmiz ntn 7w1y )3xl> ..Thi *rInKn XV131 vn;'n357 1ftn ~t~l 75Y ?yx ).)?Znn '3 10'1' Phi tD'mnl ;IVP~;I~I NW)123~ Pt12 ?53 'TDM1 '3NT> D'~~3'; y 193m X?1 .*In.) mxl? n y f t r v 9 1 l o 1w9 r 1 1ibnx1 nimlpitu 7nIm 7'.)DvWt10bi

X?]'91.'

)I.Iwr

ftp

b

Vofin

[b]

1

5)

)'m

'90 x0 [mi1m1v1 WWW1 09 '3 'i1 ib nnl

AJS Review: Vol. XXI, No. 2, 1996

AJS Review: Vol. XXI, No. 1, 1996

Ajs Review, 1995 No 2

Ajs Review, 1984 No 2

Ajs Review 1986: Fall, No 2

AJS Review 1985: Fall, No 2

Ajs Review, Fall 1989, No 2

Ajs Review 1987: Fall, No 2

Ajs Review: Spring, No 1

Ajs Review, 1992, Part 2

Ajs Review 1987: Spring, No 1

AJS REVIEW - VOLUME THREE

Ajs Review 1986: Spring, No 1

AJS Review 1985: Spring, No. 1

Ajs Review 1995: Fall, No 1

Ajs Review, Fall 1990

Ajs Review, Spring 1990

Ajs Review, 1988: Nos 1 and 2

Ajs Review, Volume Four (1979)

AJS Review (The Journal of the Association for Jewish Studies), Vol 18, No. 2 1993

AJS Review (The Journal of the Association for Jewish Studies), Vol 19 No. 2 1994

Ajs Review, 1993, Part 1

Ajs Review, Volume Two, 1977

Cognition, Vol. 2, No. 2

AJS REVIEW. VOL. 6. 1981. VI ASSOCIATION FOR JEWISH STUDIES

AJS REVIEW The Journal of the Association for Jewish Studies Vol. IX, No. 1 Spring 1984

AJS Review (The Journal of the Association for Jewish Studies), Vol 19, No. 1 1994

AJS Review 17, 1 (Spring, 1992)

AJSreview AJS Review (1980 Volume 5)

AJS Review Volume Seven-Eight 1982-1983

Cognition, Vol. 5, No. 2

AJS Review: Vol. XXI, No. 2, 1996

AJS Review: Vol. XXI, No. 1, 1996

Ajs Review, 1995 No 2

Ajs Review, 1984 No 2

Ajs Review 1986: Fall, No 2

AJS Review 1985: Fall, No 2

Ajs Review, Fall 1989, No 2

Ajs Review 1987: Fall, No 2

Ajs Review: Spring, No 1

Ajs Review, 1992, Part 2

Ajs Review 1987: Spring, No 1

AJS REVIEW - VOLUME THREE

Ajs Review 1986: Spring, No 1

AJS Review 1985: Spring, No. 1

Ajs Review 1995: Fall, No 1

Ajs Review, Fall 1990

Ajs Review, Spring 1990

Ajs Review, 1988: Nos 1 and 2

Ajs Review, Volume Four (1979)

AJS Review (The Journal of the Association for Jewish Studies), Vol 18, No. 2 1993

AJS Review (The Journal of the Association for Jewish Studies), Vol 19 No. 2 1994

Ajs Review, 1993, Part 1

Ajs Review, Volume Two, 1977

Cognition, Vol. 2, No. 2

AJS REVIEW. VOL. 6. 1981. VI ASSOCIATION FOR JEWISH STUDIES

AJS REVIEW The Journal of the Association for Jewish Studies Vol. IX, No. 1 Spring 1984

AJS Review (The Journal of the Association for Jewish Studies), Vol 19, No. 1 1994

AJS Review 17, 1 (Spring, 1992)

AJSreview AJS Review (1980 Volume 5)

AJS Review Volume Seven-Eight 1982-1983

Cognition, Vol. 5, No. 2

Recommend Documents