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religious sensibilities, spending time in Germany, writing his best-known works in the German language, and experimenting with socialism, atheism, and for a period, socialist-inflected Zionism. It has been argued that Kafka was in some senses a deracinated Jew from what became Czechoslovakia, living in

in Encyclopedia of Jewish Book Cultures Online

providing open access to knowledge, and therefore they are connected with an outgoing social activity, either to a large or small and selected audience. Collections are basically private, and often short-lived and dependent on the life of the collector. The borders between the two might sometimes be blurred

in Encyclopedia of Jewish Book Cultures Online

. The variety of the words for “book” in rabbinic literature suggests how much books would have been part and parcel of everyday life. Rabbinic literature also discloses how writing and reading were acquired and how a constituency of consumers of the written word was formed. In rabbinic communities at

in Encyclopedia of Jewish Book Cultures Online

. They may thus have functioned as a liminal zone, so to speak, a passage from the mundane issues of daily life into the sphere of the sacred book, considered a “minor sanctuary.” This was suggested for carpet pages in manuscripts of the Qurʾan, which undoubtedly were among the sources of carpet pages

in Encyclopedia of Jewish Book Cultures Online

Spanish or Provençal origin Crescas Meir, then living in Southern Italy. This exchange of Hebrew letters seems particularly relevant from our perspective not only for its early date, anticipating by almost a century the origin of a specifically Christian Hebraism but also for two further reasons: on

in Encyclopedia of Jewish Book Cultures Online
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involved in the production of a printed book – living authors, editors, printers, and publishers – had to imagine or project an audience, a potential readership, and then decide how best to present the work to this audience. While intellectual motivations undoubtedly played a role in how to present a text

in Encyclopedia of Jewish Book Cultures Online
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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

In: From Scrolls to Traditions

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

In: From Scrolls to Traditions

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

In: The Hebrew Bible in Fifteenth-Century Spain

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

In: Books within Books