By Nelson, M
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Moses Mendelssohn (17291786) used to be the greatest Jewish philosopher of his day and one of many best-known figures of the German Enlightenment, incomes the sobriquet the Socrates of Berlin’. He used to be completely serious about the significant factor of Enlightenment non secular pondering: the inevitable clash among cause and revelation in an age contending with person rights and non secular toleration.
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Additional resources for Association for Jewish studies 1998- 23(2)
Shimeonb. Gamalielwas the nasi, R. Meir was the hakham, R. Nathanwas the 'av bet din. When R. Shimeonb. Gamalielwas there, everyonewould standup beforehim. WhenR. MeirandR. R. Shimeonb. "He fixed this mishna. Thatday R. Meir and R. On the next day,when they came, they saw that they did not standup before them as usual. "They said to them:"So R. Shimeonb. " R. Meir said to R. " R. Jacob b. Qarshiheard them. "He went and sat behindthe loft of R. Shimeonb. He [R. Shimeonb. Gamaliel]said:"Whatis this beforeme?
D. Sutton,MagicCarpet:Aleppo in Flatbush(New York, 1979);Z. 22-27, andY. ,Bar-Ilan University,1992),pp. 380-383. 4. See A. Antebi, Mor ve-Oholot(Livorno, 1842), p. 94a, hoshen mishpat,n. 13; M. Labaton, Nokhah ha-shulhan (Izmir, 1868), p. 77a, hoshen mishpat, n. 24, p. 112b, hoshen mishpat, n. 24; hoshen mishpat, n. 39. 5. On this phenomenon,see Harel,"Changesin SyrianJewry,"pp. 139, 238-240. 6. On the Jewishview of the incidentsin Aleppo,see at lengthin my "Jewish-Christian Relationsin Aleppo as Backgroundfor the JewishResponseto the Eventsof October1850," International Journal of Middle East Studies 30, no.
For a brief discussionof the passageand its parallels,see JosephHeinemann,"The Proemin the AggadicMidrashim," 22 (1971): 114-116. "And he taughtfurther:". . ' . . Make your heartlike innerrooms and put in it the words of those who renderimpureand the wordsof those who render pure.. " (tSotah7:9-12) This derasha both begins and ends with the idea of the inclusiveness of Torah. R. Elazar b. Azaria understands haqhel, the periodic reading of the Torah to the congregation which is recommitting itself to the covenant of Sinai (Deut 31:10-13), to include all of Israel, not only those who are capable of study, but even those who are just barely capable of attending.