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exchange for “power over life and nature.” In short, “Kabbalah” as a whole is here reduced to absurd black magic, requiring of the author no actual acquaintance with the subject. Especially strange is the portrayal by Nadezhda Durova, the famous cavalry maiden turned writer. In her novel titled

In: The Veil of Moses

most of us manage to lead a life of almost total indifference to the suffering of entire nations, near and far, and to the distress of millions of human beings who are poor and hungry and weak and sick.’22 We remain indifferent to mass destruction. For it is the very same indifference that the

In: See Under: Shoah

comprising a mixture of everyday impressions largely borrowed from Balzac and Gothic tradition and adapted to “the frenetic school.” It should be stated at the outset that there were two to three hundred Jews living in the capital with nikolai’s permission—merchants and craftsmen2—who were subject to

In: The Veil of Moses

-Semitic mythology: his martyrdom was coupled with his cruelty as a ruler who robbed and enslaved the people of Egypt.) In any event, such interpretations have turned the living, full-blooded history of the Jewish people into a parade of phantoms sleep-walking toward an unknown goal. This is how, for example

In: The Veil of Moses

, 1825, no. 1:31. 5 Moskovskii vestnik, 1827, pt. 3, no. 11:303–9. 30 chapter two in his further endeavors in life. Here is a letter for your wife and a thou- sand florins from me for small returns in your business. Be honest and you may rely on me as your best friend and coreligionist.” The banker

In: The Veil of Moses

and with bitter tears falling from my eyes i lifted my hands to Heaven and cried out with tender anguish: “Son of the Living God! Would you really reject . . . the soul of this martyr, just because he did not know You? Be Merciful! Be Merciful! . . . “i dug a grave next to a sweetbrier bush and

In: The Veil of Moses

plural form is probably to be regarded as the earlier reading. The verse is a part of the Elohistic narrative of Abraham and Sarah at Gerar. Abraham explains to Abimelech that he had deceived him about Sarah's marital status because he feared for his own life (vs. 11). Sarah's role was one of

In: The Meaning of Hesed in the Hebrew Bible

, beginning with references to his early years in Safed, where he would deliver a discourse every Shabbat, based on the words of the sages, on Avot, “all of their words ‘set upon sockets of fine gold’ (Song of Songs :), awe and repentance, to guide a person for ‘reproofs of instruction are the way of life

In: The Seventeenth Century Hebrew Book (2 vols.)

direct from the USA were not as committed to the vision of peaceful and cooperative living (perhaps because they had not survived the trials of Liberia). In one case there was a confrontation between members of the group leading to a death and subsequent incarceration of five for manslaughter. They also

In: The Stranger in Early Modern and Modern Jewish Tradition

-Century Hebrew Printing (Nieuwkoop, ), pp. –. 34 Cecil Roth, in A Life of Menasseh Ben Israel. Rabbi, Printer, and Diplomat (Philadelphia, ), p. , notes an attempt under the auspices of the Santa Irmandade de Talmud Tora, as early as , to establish a Jewish press in Amsterdam, but to no avail

In: The Seventeenth Century Hebrew Book (2 vols.)