By Robert Chazan
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Additional info for AJS Review 17, 1 (Spring, 1992)
Moreover, in the biblical narrative (Jon. 1:9) there is no intimation, in the rebuke of the captain of the ship to Jonah, that he might be the cause of the storm; 54. See my "Jewish 'Sympathizers' in Classical Literature and Inscriptions," Transactions of the American Philological Association 81 (1950): 200-208. 55. See my "Omnipresence of the G-d Fearers," Biblical Archaeology Review 12, no. 5 (September-October 1986): 58-69; and "Proselytes and 'Sympathizers' in the Light of the New Inscriptions from Aphrodisias," Revue des Etudes juives 148 (1989): 265-305.
Bahya b. Asher's commentary to the Pentateuch (to which he adds the method of peshat interpretation). 31 32 ELIEZER SEGAL the fact that these kinds of classifications tend to obscure the individuality of sources which can often, when taken on their own terms, prove notoriously difficult to pigeonhole. In the specific context of medieval Judaism, we must bear in mind that philosophers and mystics alike saw themselves as operating within the tradition defined by the Talmud and Midrash, whose more profound or mysterious contents they were venturing to expound.
Al-Nakawa's Menorat ha-Ma'or, ed. H. Enelow (New York, 1949), 2:273, cited from Midrash YehiOr. " It is interesting to note that the author of the Zohar seems to be referring to the later practice of counting from the end of the period of uncleanness, not from the beginning, as should have been expected in a supposedly tannaitic work. 20. Alluding to the baraita from Sifra Nega'im/Mepora' 9:1, cited in the name of Samuel in Ketubbot 72a: "Whence do we know that a menstruant may do her own counting?
AJS Review 17, 1 (Spring, 1992) by Robert Chazan