By Norman Lamm

Utilizing the Shema as his concentration, Lamm explores the connection among spirituality and legislation in Judaism.

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A) Constatations générales: (i) la traduction a été faite dans un style hautement marqué comme style Tanakhique (v. 1), et (ii) le produit de la traduction reste inégalable de par son degré d'adéquation, comparé aux autres traductions dans d'autres langues (v. 2). e. "l'esprit sémite;" deuxièmement, il se dégage du corps de la traduction ainsi que des commentaires donnés en notes que l'exégèse critique moderne (v. note 2) constitue l'arrière plan épistémologico-théorique de l'attitude du traducteur vis-à-vis du Texte Coranique (v.

We found such a comment about the forename Ohalibama (Gen 36,40). See also Ibn Ezra's arguments in T^achot 19, 2, against Ibn Janach, w h o interpreted the word alita ("deed") (Psal 66, 5) as an adjecdve alii with the addition o f hei. Ibn Ezra thinks this is feminine gender. Ibn Ezra remarks also on the feminine gender nouns with double feminine suffixes -at •ah "The aleph is connected to the tav as inyeshu'ata olatd' (Moyna'im 34,1). The form nefesh (soul) is found in the plural as n'fashim and n'fashot both in one verse (Ezek 13, 20).

Cf. Matthieu t@yass@ruu"). 23: 34 "umeehem taharguu wtiSl@vuu, umeehem De l'adéquation du contenu Pour ne pas aller trop loin, revenons sur la même sourate " S I , " dite Alfaatihah, dont l'adéquation de traduction vient d'être examinée en ce qui concerne la forme. Deux syntagmes nominaux de cette sourate suffisent pour donner une idée de la nature optimale de la traduction de Riveline au niveau du contenu. Il s'agit des syntagmes suivants de (28) et (29). (28) SI: 1 rabbi t&aalamiin => tr. ribboonhaa&olamiim (29) SI: 3 maalikiyawmi ddiin —> tr.

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