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The solutionis discussedin MYH,pp. 133-135, 143-146. NeitherVajdanor Ravitzky of ibn Tibbon'sviews on attemptsto tackle this difficultissue. A varietyof interpretations creationcan be foundin medievalsourcesandarediscussedby Ravitzkyin "Aristotle'sBook of Meteorology,"pp. 244-250. Ibn Tibbonadoptsan esotericmethodof writingin orderto concealhis trueviews which in this case appearsto havebeenall too effective. It is for this reasonthatmanyof ibn Tibbon's basic philosophicalpositionsremainto be clarified.
54. ,p. 6. 55. ed. :Westminster/John Knox, 1993),pp. 28-62, esp. 33-34. 250 JONATHANBRUMBERG-KRAUS specification,andapplication,andit is enoughto studythepriestlytorotrather thando them. MedievalKabbalisticTransformations of the "Torahof Beast andFowl" Theethicalliteratureemergingfromthirteenth-century Spanishkabbalistic circles reverses the trend. R. This is particularlycharacteristic in his popularethicalmanual,Shulhanshel Arba,suggeststhatbothstudying the "secretsof the Torah"and actuallyeatingfood (as the priestsdid) draw the Shekhinahdown and replenishthe cosmic powersabove.
242). 50. Zevah69a. R. Thisis thetorahof a manwhodiedin a tent.... The Torahmakes "beastand fowl" analogous,but only the OralTorahexplains preciselywhat the analogyis, giving us the torah'shalakhot,specifics,and explanations. 52 formativeknowledgeis the type of knowledgecommunicatedin the social system of the "discipleshipcommunity"which transformsthe subordinate disciple into a master,a memberof the leadershipclass. )to the bone like a donkeyinto a RabbiAkiva. The "torahof beast and fowl" in the rabbinictexts is transformative 51.