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313; cf. 565. This term is based on m. Avot 3:1, where humans are admonished to remember that we come from a stinking drop and go to a place of worm and vermin. : Harvard University Press, 1963), pp. 136-139. 111. Seder Eliahu Zuta, chap. 12, in Seder Eliahu Rabbah ive-SederEliahu Zuta, ed. , Jerusalem: Wahrman, 1969), p. 193. For the phrase cf. b. Yonma75b, where God also declares that in giving Israel manna, which did not need to be eliminated, he wished to make them like the ministering angels.

The discussion centers on the exegesis of Deut. 9:9 vs. Ps. 78:25. -Jonathan to Gen. 18:8, and one opinion in b. B. Mes. 86b, the three angels who visited Abraham were only pretending to eat and drink. " Journal of Jewish Studies 37 (1986): 160-175. 117. See Chernus, Mysticism in Rabbinic Judaism, pp. 74-87. 118. Based on Exod. 24:11 and Ps. 78:25, and often related to the manna in the wilderness. " pp. 160-162. 119. Anderson, A Time to Mourn, pp. 75-76. 120. On the protective device of standing in a circle, which is used by Honi ha-Ma'agel in m.

172 HOWARD KREISEL philosophersin formulatinghis approachto particularissues, not always himself to a specific view. 9 In general, Maimonidesprovides a basic frameworkfor a solution to the issues with which he deals, perhapssensing many of the problems which remain whose details he had not fully workedout. The Guide should be viewed as the productof an authorin the processof thinkingand rethinkingsome of the importantissues he discusses, even while writinghis work. He chose between alternativeconceptions,incorporatingcertainviews while rejectingothers.

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