By Robert Chazan
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Additional info for Ajs Review, 1992, Part 2
Yisrael Ta-Shma's study of a particular liturgical practice of kabbalistic origin traces the stages of a custom's evolution and utimate incorporation into the worship of non-kabbalists. Y. Ta-Shma, "El Melekh Ne'eman: Gilgulo shel Minhag," Tarbiz 39 (1970): 184-194. Ze'ev Gries's ongoing research has shed light on the ways in which kabbalistic (and particularly Lurianic) customs recorded in the margins of standard halakhic texts were incorporated into later editions of these works. Z. Gries, "Hagdarat haHanhaga keSug Sifruti be Sifrut haMusar haIvrit," Kiryat Sefer 56 (1981): 176-202.
67, Wertheimer ed. (Jerusalem, 1967), pp. ; cf. Steven Bowman, The Jews of Byzantium, 1204-1453 (Tuscaloosa 1985), p. 125. Assaf speculates that this tradition may have been influenced by Karaite practice. Assaf, "LeHayyei HaMishpaha," pp. 173-174. 35. On nashim hashuvot, see below. 36. Describing the study of Byzantine Jewry as the "stepchild of Jewish scholarship," Ankori sets forth some of the factors responsible for its relative neglect. Z. Ankori, foreword to Bowman, Jews of Byzantium pp. ix ff.
Theirlives, therefore,are intimatelyintertwined,and supplyclearmotivationfor a complexrelationship. I note these detailsbecausethey mayshedlighton otheraspectsof theirrelationship(see below), but whateverconclusionswe draw must be consideredextremely tentative. 54Rami considersMenashyato be an am ha-arez,a less than full-fledgedmemberof the rabbinicelite, and thereforeexcludes him. A reportof Rami'sdeath follows, and Rava claimsthat Rami died becauseof his exclusionof Menashya,implyingthat Rami'sdeath cameas punishment for the insufficientrespecthe displayedtoward another scholar.