By Jonathan Decter, Arturo Prats

"The Hebrew Bible in Fifteenth-Century Spain: Exegesis, Literature, Philosophy, and the humanities" investigates the connection among the Bible and the cultural creation of Iberian societies among the anti-Jewish riots of 1391 and the Expulsion of 1492. in this turbulent and transformative interval, the Bible intersected with nearly all facets of overdue medieval Iberian tradition: its languages of expression, its fabric and inventive construction, and its highbrow output in literary, philosophical, exegetic, and polemical spheres. The articles during this cross-cultural and interdisciplinary quantity current instantiations of the Hebrew Bible s deployment in textual and visible kinds on varied matters (messianic exegesis, polemics, "converso" liturgy, Bible translation, conversion narrative, etc.) and make the most of a vast diversity of methodological techniques (from classical philology to Derridian analysis)."

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O Rachel! Loosen yourself from the bond of perdition, and raise up your head from the ground, and look at your son Joseph and what distress has beset him since you have gone. Mother! If you had seen my weakness and humiliation, you would have pity on me. Mother! If you saw me when they tore my shirt off and bound me and cast me into the pit and slapped me on the cheek, stoned me, and had no pity on me. ’ Then suddenly, as Kaʿb al-Aḥbār tells it, Joseph heard a herald behind him, saying ‘Be firm.

But by and large this passage Publications, 1997), 172–173: “So he was bound and set on a camel, and the caravan moved until they reached the place where Joseph’s mother Rachel was buried. Unable to restrain himself, Joseph fell on her grave, weeping and mentioning his brothers’ deed. When Malik missed him, he returned in search of him and found him spread on the ground, weeping. He slapped his face and drove him harshly before him. ” It should be noted as well that al-Thaʿlabī is the earliest Arabic informant of this motif—indeed, the earliest on either the Jewish or Muslim sides—of which I am aware (al-Ṭ abarī, for one, does not record it in his Taʾrīkh—cf.

25 The Poema de Yúçuf version in particular seems closest to the account of this episode in al-Thaʿlabī’s Qiṣāṣ al-anbiyāʾ:26 25 The motif is found, for example, in the eleventh century Persian romance Yusof va Zoleikhā attributed to Firdawsī, which was, in turn, a likely source for its redeployment by the fourteenth-century Judeo-Persian poet Shāhīn-i Shīrāzī in his Bereshitnāma—Wilhelm Bacher, Zwei jüdisch-persische Dichter, Schahin und Imrani (Budapest, 1907–1908), 119 [“183(40). Joseph wirft sich vom Kameele und geht zum Grabe seiner Mutter, wo er klagt und jammert”]; B.

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