By Robert Chazan
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Additional info for AJS Review 1985: Fall, No 2
Seder Megillat Eikhah u-Tefillat Leil Tishah be-Av u-Kinnot ke-Minhag Ashkenazim u-Polin (Mantua, 1720), p. 22; Anthologia Hebraica, ed. H. Brody (Leipzig, 1922), p. s. 9 (1897): 291-293. Listed in Israel Davidson, Thesaurus of Medieval Hebrew Poetry (New York, 1924-33), vol. 1, #2108. 20This same tendency is applied to the passage from Jeremiah 31, with the result that there, too, it is the divine who mourns the exile and the destruction of Jerusalem. In the interpretation of the same passage from Jeremiah as found in the Zohar, it is explicitly the Shekhinah who weeps.
Org THE METAMORPHOSISOF NARRATIVE TRADITIONS: TWO STORIES FROM SIXTEENTH-CENTURY SAFED by ARYEH WINEMAN A storehouse of narrativescan be found within the literaturewhich emerged from and gave expression to the spiritual developments in sixteenth-centurySafed. On a broader scale, such explorationmight serveto exemplifythe transformationof narrative traditionsunder the impact of a worldviewand a cultural-spiritual milieu. 2 This parablebearsstrikingsimilarityto a legendwhichSolomon Buber found in a manuscriptof MidrashTanhumaat Oxford.
In the interpretation of the same passage from Jeremiah as found in the Zohar, it is explicitly the Shekhinah who weeps. The Shekinah... at the destructionof the Templerevisitedall the spotswhere she had formerlydwelt and wept for the habitationand for Israelwho had gone into exile and all those righteousones and saints who perishedthere. ". the Shekinahrepliedwith tears ... " (Jer. 31:15)21 The older legend-tradition has acquired a new dimension, as it is now grasped through the prism of the worldview of Kabbalah.
AJS Review 1985: Fall, No 2 by Robert Chazan