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is suggested by an important change that the Jubilean author makes to the biblical injunction against consuming blood. According to Lev 7:27, 17:10, and 14, one who consumes blood will suffer the punishment of כָּרֵת: “Since the life of every living body is its blood, I have told the Israelites
victim. The function of the angels of fire is to make life so painful and restless for Ali that he, and presumably his household, will not be able to sleep until he leaves. That such spells were not unheard of is shown by another fragment, TS K1.24, which contains a brief formula that was used in this
Jewish Castilian life in 1391–2. Abarbanel’s personal pedigree mirrored such trauma in that his grandfather Samuel along with a number of uncles 1 For the variant spellings of his name see S. Z. Leiman, “Abarbanel and the Censor,” Journal of Jewish Studies 19 (1968): 49, note 1 (49–61). 2 For a good
talmud (Bavli). talmud manuscripts, even incomplete or fragmentary, are very rare as a result of the theologically motivated persecution of the Jews which started in medieval times.18 the extent of the persecution and book burning might be reflecting in the fact that only one single text has survived
to which they belonged. A comment excerpted from an article he published in 2005 serves as a fitting segue to my topic: 3 Rabbinic sources codified the practices in customary use in this domain of life, so that the usages in evidence in our documents generated the rabbinic rulings
dell’ospedale, squarzi 1560: fragments of the Sefer Mitzwot Gadol of moses ben Jacob of coucy. 20 saverio campanini demonstrating thus at least a rudimentary knowledge of it. notaries and public officers, it should be added, living in towns and villages where there were conspicuous Jewish
Hasmonean ruler Alexander Janneaus is often identified with 1QpHab xi 8–17, which associates excessive drinking with the priest’s downfall. 8 This is because Josephus describes Janneaus as dying from alcoholism: “His life in the field and the inebriety to which he had become addicted combined to bring on a
to the living of a moral or religious life. ךלה הָקָדְצִּב is not otherwise attested in piel, though the qal is to be found at 1Kgs 3:6 (quoted above), and קֶדֶצְּבךלה htp. is to be found at 4QInstrb 2.3:10; 4QInstrc 19:4. ןֹוָע is here regarded as the opposite of הָקָדְצ . The phrase ןועאלב is not
Gamaliel. He also accepts Onkelos as a contemporary of Jonathan. This timing makes the Targums of Onkelos and Jonathan acceptable for Walton, because they were written before or during Jesus’ life on earth. In that period, the Jews were (not yet) enemies of Christ, and therefore their books not affected by
modest interest by the learned public of erudite men—an actual deficiency in terms of the Holy Tongue, language of liturgy or poetry but not of every-day life, such a justification would be entirely inappropriate for Provençal. Particularly with regard to the vocabulary consecrated by troubadours to the