By Robert Chazan
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Additional resources for AJS Review 17, 1 (Spring, 1992)
Moreover, the biblical statement (Jon. 4:1) indicating Jonah's extreme anger with God because He had forgiven the Ninevites after they had repented might well have been interpreted as chauvinism on the part of Jonah and, through him, of the Jewish people whom he represented. The Septuagint on this verse, we may note, softens Jonah's anger by reading that and confoundJonah was very deeply grieved (iXv7r6Oel ... cvkTu) ed (avvEX0LO7) rather than that he was displeased and angry. Josephus avoids the problem by omitting the passage completely.
The mission of restoring unity in the divine realm is, of course, the central theme of kabbalistic religiosity, and this blends well with the perception of the Sinaitic theophany as a unique "marriage" between God and His people. 2'The association with matters of purity and defilement also leads naturally to the identification of Egypt as an embodiment of uncleanness, a motif which has firm 21. , in the "prologue" to the work, p. 8b). A similar motif is cited in the name of a "midrash" in Sefer Abudraham("ha-Shalem" [Jerusalem, 1959]), p.
For instance, a considerable proportion of the Zohar deals with content that 2. On the Maimonidean apprenticeships of R. Moses de Leon and his fellows, see D. Matt, Zohar: The Book of Enlightenment(New York, 1983), pp. 5-6; G. Scholem, Kabbalah (New York, 1974), p. 432, etc. Abraham Abulafia is another example of a mystic who continued to build upon the implications of Maimonides' philosophy; see M. , 1988), pp. 2-3 and index. , progressing from Kabbalah to rationalism. 3. , J. H. A. -The Study ofJudaism II (New York, 1976), pp.