Association for Jewish studies 2003-27(1) by Association for Jewish studies

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31. See O. Limor,Jews and Christiansin WesternEurope: Encounterbetween Culturesin the MiddleAges and the Renaissance (Hebrew)(TelAviv: The Open University of Israel, 1993), 3, pp. 57, 87-90; see textnearbelown. 142,concerningthe claimof the disputingpriestin the disputewith Jacobben Reuben;Y. Rosenthal, "A Religious Dispute between A Scholar named Menachem and the 3 (1974),p. " 32. S. Aramahimselfdidnotparticipate 29 Ram Ben Shalom of the fifteenth century,with a Christianpreacher,apparentlyfromAragon.

See Rashi's interpretationof Genesis, 18:19. 64. Hazut qashah, Chapter4:4. The debates between Jews and Christiansnever restedentirely on pure logic; rather,logic andphilosophy served as polemical devices alongside argumentstakenfrom biblical interpretationand actual history. See Lasker,Jewish Philosophical Polemics, pp. 3-11, 166. It can also be wonderedif the Jewish writerdistortedthe Christianside of the debate in orderto emphasize his own message and to establishthe superiorityof his argumentbecause this type of literaturewas also intendedto raise the spiritand strengthenthe resolve of its readers.

177-179. 21. Deuteronomy4:24; 9:3. 26 The Case of ChristianSpain and Provence in the Late Middle Ages if we assume that Jesus was indeed God, but altered his form to appearlike any otherpitiableJew,then the Jews could not be blamed for persecutinghim since he himself had misled them. 23Twobiblical examples explicate his position. Joseph told them that, while they intended the worst for him, the deed actuallyreflected the good will of God. 24Thus it was with Jesus as well. 25It followed that 22.

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