By Robert Chazan
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So much american citizens take without any consideration that they reside in an open society with a loose industry of rules. yet as Herbert Schiller unearths in tradition, Inc. , the company arm has reached into each nook of way of life, and from the shopping center to the paintings gallery, big-business impression has caused a few scary alterations in American tradition.
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Additional resources for AJS Review (The Journal of the Association for Jewish Studies), Vol 18, No. 2 1993
CompareZioni's commenton Gen. 1:2 (SeferZioni,p. 5c: "thereis no part... of the above ... andtheproofof this is earthand no place which does not have its correspondence thatone who drawsa pictureof a thief on a wall . andhits it ... "Cf. also p. 55a on Lev. 20:6: "Someof the wise [ha-niaskilinz] speak... , R. ) 54. See the referencesto the "smallremnant"(yehidimha-seridinm), pp. Yuvaldiscussesthe author'sratherextremeelitism,pp. 298-299. 55. Cf. the studies listed above in n. 20. In my dissertation,pp.
GraetzandWeiss, it shouldbe noted, did not invent this view. In 1559, R. See Monatsschrift fAr Geschichteund Wissenschaftdes Judentunts47 (1903): 346. Cf. n. 55 below. 10. Dor dor ve-dorshav,5:270. 11. Kupfer,"Li-Demutah," pp. 114-116, 134-147. 12. , p. 117. On Solomonb. Judah,see MichaelNehorai,"R. Shelomohb. R. , HebrewUniversity,1976). IN MEDIEVAL ASHKENAZIC JUDAISM PHILOSOPHY, DOGMA,AND EXEGESIS 199 lectures in Prague on Maimonides'Guide of the Perplexed,and wrote a commentaryon the Guidewhich was laterstudiedby Muelhausen.
249-260, n. 35 (Hebrew). 63. " 64. 17 andIsaacAbravanel, Rosh Amanah,chap. 23 (in my translation[above,n. 5] p. 194); see furthermy discussion in "The Conceptionof Torahas a DeductiveScience in MedievalJewishThought,"Revue des 6tudesjuives 146 (1987): 265-279. Whathumanscan knowof astronomical phenomena does not accord with the true (unknowable)facts; rather,astronomicalknowledgeis only a model which allows us to make predictions,while telling us nothingaboutthe true state of the heavens. This instrumentaliststance in science, I furtherargue,is a consequenceof Maimonides'theoryof divine attributes, just as Gersonides'realismin scienceis connectedto ONTHESCIENCEOFTHEMISHNEH MAIMONIDES TORAH 193 not to confuse them, or whetherhe hit upon it aftercompletingthe Mishneh Torahand before writingthe Guide,is irrelevant;eitherway, the astronomy he presentsin the MishnehTorahdoes not representthe mostperfectpossible expositionof thatscience availableto him andmostcertainly,therefore,does not representthe highest stage thatastronomycan reach.