Association for Jewish studies 2009- 33(1) by Elisheva Carlebach

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By Elisheva Carlebach

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In one of his published letters to his friend Shmuel Weinberg, R. Nathan discusses R. ”136 Some critics had mocked a passage on da‘at in Sefer ha-midot (Sefer ha-alef beit, part 2), and R. ”137 R. Nathan penned vivid accounts of R. Nahman’s and of his own journey to ’erez. yisra’el. But R. Nathan never described nature for its own sake, an undertaking that he might have seen as a step in the direction of idol worship. R. Nahman’s travels were worth telling, in R. Nathan’s worldview, because of their deeper significance.

Ms Vatican 113 (and similar in Antonin). Mss Vatican 111, Vatican 127 Munich 95: ‫בתוונא‬. 48 Talmudic Text and Iranian Context Ifra Hormiz, the mother of King Shapur, sent [a sample of] blood before Rava. Rav Ovadiah was sitting in his presence. [Rava] smelled it.

143 In connection with R. Nathan’s and Lefin’s Hebrew narratives, I conclude that there was an indirect dialogue and debate between hasidic and maskilic authors such as R. Nathan and Lefin; their narratives of sea travel represent an important genre in the history of Hebrew literature, both stylistically and in their contents. The contributions of R. Nathan and Lefin to the history of modern 139. ‘Onia so‘ara (Vilna: Menahem Mann, 1823). 140. More nevukhim, pt. 1, trans. Mendel Lefin (Zholkva: Saul Meyerhoffer, 1829); the same publisher printed R.

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