was certainly a humiliating spectacle and contrary to the commandment "...neither shall a man put on a woman's garment" (Deut. xxii 5). The biblical story is not only unrealistic, it is also inconsistent with ' See the moving scene in Sophocles' Trachiniae 900-31.
64 itself. Samson dallies three
le mem suf- fixal, marque ordinaire du pluriel masculin, pour obtenir un enonce parfaitement limpide, a savoir )aššürîm Cattâ sebäbûnî "Les Assyriens a present m'environnent". Nous y voyons le cri d'angoisse du psalmiste au spectacle du siege mis devant la metro- pole par les forces de Sennacherib. A
. Gen 24:14) derives from the spectacle of a darkening sky: heavy thunderclouds develope in preparation for yhwh’s descent (cf. Ps 18:12; Isa 63:19b). 5) Th us resp. e.g. K. D. Seybold in P. W. Flint–P. D. Miller (eds.), Th e Book of Psalms: Composi- tion and Reception (VTSup 99; Leiden etc., 2005), p
exclusive. First, poets may have preferred not to overuse the motif lest it lose its power by constant application. Second, because weeping is a powerful attachment behavior and tears can be faked, humans have ways of defending themselves from the powerful spectacle of a person in tears. Sometimes tears
'sight' to 'spectacle' or 'exhibition', as used in English. 2) The Targum here has ""1 'an angel of the Lord'. In Genesis iii 5 the serpent, in enticing Eve to eat of the tree of knowledge is represented as saying eye shall be like elohim', Onkelos renders this 'as superior beings', while Targum J
spectacle. Moreover, the act of revival was connected to its broader liturgical context. The tzaddik did not only revive the prayer; he also introduced a performance that was relevant to the timing of Rosh Hashanah. The tzaddik performed the role of God at the approximate time (according to the Midrash
at all, and vanished amongst the crowd.
‘A greenhorn,’ Harry thought, watching as he went away. 18
Here, the Jews are present at the spectacle of the burning. The older generation Jew retains his uniqueness from the totalizing unity of the violent mob through his identity as a Jew. As a result of
Jew dance around in bears clothes in order to entertain their guests. Or worse, as also happened, that they turned a hunt into an extremely funny spectacle: Jewish women were commanded to climb in trees. They had to imitate the call of the cuckoo. The hunters then pointed their rifles filled with
heritage of Genesis xxxiv. Above all, he acts against the interests of the community as interpreted by Phineas and by the priestly redactor. By conjuring up the sacri ce of the couple as an atonement, the recreation of the spectacle of killing through the text o V ers of every member of the community a
a meal and sacri ces. The rst part of the passage under consideration (xxviii 7-13) may provide a clue to the nature of the act in this instance as described, perhaps imagined, by the prophet. It presents the spectacle of priests and prophets engaged in a drunken orgy, staggering around covered