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Extra resources for Association for Jewish studies 2003-27(1)

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28. "And so it is possible to find a connection between the idea of the injuredprophet'sblood, which brings atonementto the people of Israel, and the Christologicalidea of Jesus' blood which atones for the original sin. 29. I Kings 20:38. This correspondsto the Lord (Jesus) who disguised himself and assumed the figure of a man. According to ibn Caspi, the Jews' attack on Jesus was an act of grace, as were the blows and injurydone the prophet, both actions coming at the behest of God. Ibn Caspi emphasizes the honor Jesus bestowed on the Jews in choosing them to put him to death, illustratinghis point with the practice of kings in surrenderingonly to those of equal rank.

The archbishoprequestedfrom the Jews that they desist from then on in making usurious loans, and that they be satisfied with receiving the principle in repayment for past loans. Ben Simeon's replies in Herskowitz,Judeo-Christian,pp. See R. Chazan,"Anti-UsuryEffortsin Thirteenth-Century Narbonne and the Jewish Response,"PAAJR,XLI-XLII (1973-1974), pp. 45-67, which locates the dispute in the year 1247 or 1248 (p. 48, n. 12). H. Merhavia,"The Time of the TractMilhemetMisvah (Parma Manuscript 155/2749)" (Hebrew), Tarbiz(1976), pp.

32-33), a voice in the heavens expresses this justification. G. Marcus,"The Santificationof the Name in Ashkenaz andthe Story of RabbiAmnon of Magenza"(Hebrew),inY. Gafni andA. , Sanctityof Lifeand Martyrdom:Studies in Memoryof Amir Yekutiel(Jerusalem:The ZalmanShazarCenter, 1992), (Hebrew), pp. 137-138, who interpretsthe midrashas a Jewish counterclaimto Christiandenunciations,noting that the atoning death of the ten scholars ("thecollective image of Jesus")means that the Jews should no longer have to suffer for the sale of Joseph and the crucifixion of Jesus, even if they were deserving of such from a Christianpoint of view.

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