By Anthony J. Saldarini
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Extra resources for Fathers According to Rabbi Nathan: Abot de Rabbi Nathan (Version B)
We have thus far interpreted Gen. 3:1-3. ARNB will continue interpreting Gen. 3 up verse 6. 3 9 The reading of Mss. R and P (wdwrk), rather than Schechter's emendation, is correct and means "send". See Lieberman, Leshonenu 33 (1968), 76. Because of Gen. 3:1, "Now the serpent was more subtle than any other wild creature that the Lord God had made," and the serpent's role in the following story, he was pictured as an extraordinary figure, able to walk, speak, reason, etc. (BerRab 19:1 [T-A, p. 171]; DtRab 5:10; Legends, I pp.
See also H. Mantel, who interprets the Great Synagogue as the assembly of a Jewish equivalent of the Hellenistic, nonofficial, religious association ("The Nature of the Great Synagogue," HTR 60 , 69-91). Even the chain of tradition for the transmission of Jewish magic is traced in a way similar to PA in Sepher Ha-Razim, ed. M. Margalioth (Jerusalem, 1966), p. 66. Version A does not first record the whole chain in its entirety like this. It presents each item separately, substantiated by its verse.
5-6; P R E 13, and BerRab 19:1-9 (T-A, pp. 169-179). We shall try to follow these variations in the following notes. The first sentence of this section recounts that the serpent took and ate of the fruit. But after the quotation of Ps. " This touch ing fits in with the whole argument of the section (and also with P R E ) : Adam makes the hedge too high (Do not eat or touch); the serpent concentrates on this weak spot by touching the tree; Eve is convinced, or pushed against the tree. So, eating of the tree does not fit in so early in the incident.