By Robert Chazan
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Extra info for Ajs Review, 1991: Nos 1 and 2
He moves immediately to explain this lacuna. The stance enunciated by Marcus is crucial and should be cited in some detail. Most medievalnarratorswere not interestedin what happenedfor its own sake. Instead,a monk or a royalbiographeror a hagiographerusually made use of what he consideredto be facts-especially miracles-in orderto demonstratethe wonders of God or of His royal or ecclesiasticalservant. The events actuallyreportedqualifyfor inclusiononly when they fit the narrator'spre- 4. Ivan G.
98. " In the context, the "it," which is feminine, can only refer to the willows, but the use of the singular is a puzzle, and, while it is easy enough to account for by the loss of the final nun in the fact that this reading is evidenced by all manuscripts and the ,Yf,, ed. princ. must give us pause. The next day the peoplerealized what had happened[tan,n)n], slippedthem[Ron] from beneaththe stones, and the priestsbroughtthem [to the Temple]and stood them up along the sides of the altar. The Bavli's version is much more dramatic, with the tug of war between which the people and the Boethusians expressed by the recurrent Tnp ni',n, the Tosefta employs only once.
In view of my conclusion that the narrative of Eliezer bar Nathan is derivative, I shall focus in this study, as I did in the book, on the truncated narrative and the narrative attributed to Solomon ben Samson. I shall continue to utilize the designations which I used in the book for these two narratives-S for the shorter narrative and L for the lengthier. 3. Among those who have utilized these texts, particularly noteworthy are the insights offered by Jacob Katz, Exclusivenessand Tolerance(Oxford, 1961), pp.
Ajs Review, 1991: Nos 1 and 2 by Robert Chazan