By Association for Jewish studies
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18. 85. R. Chazan,"Confrontationin the Synagogue of Narbonne:A ChristianSermonand a Jewish Reply,"HarvardTheologicalReview, LXVII (1974), pp. 437-457. See Chazan, Daggers, p. 43; see too M. Saperstein,Decoding the Rabbis:A Thirteenth-CenturyCommentary on the Aggadah (Cambridge:HarvardUniversity Press, 1980), pp. 198-199. 86. See MilhemetMisvahshel R. K. Herskowitz,Judeo-Christian Dialogue in Provence as Reflectedin "MilhemetMitzva"ofR. D. dissertation,Yeshiva University (New York,1974), p. 93. The archbishoprequestedfrom the Jews that they desist from then on in making usurious loans, and that they be satisfied with receiving the principle in repayment for past loans.
Wistrich, Demonization of the Other:AntisemitismRacism and Xenophobia (Amsterdam:Harwood Academic Publishers, 1999), pp. 88-107. 67. Baer, "Towardsa Critique,"pp. 172-177; Cohen, TheFriars, pp. 62-63. 68. "Vikuahha-Ramban(MilamotAdonai),"in KitveRabbenuMoshe ben Nahman,Chavaledition (Jerusalem: Mossad Harav Kook, 1963), 1, p. 302. See H. : Fairleigh Dickinson University Press, 1982), p. 39. On the Barcelona disputationsee Chazan, Barcelona; O. Limor, "Beyond Barcelona," Jewish History, IX (1995), pp.
396-397. 49. See Baer, A History, 2, p. 143. Baer accepts the Christiantraditionregardingthe decisive influence of Thomas Aquinas on the conversion of Solomon Halevi, and argues that his belief in predestination broughthim to adopt the name Paul the Apostle. According to M. Glatzer,"BetweenJoshuaHalorkiand Solomon Halevi: Towardsan Examinationof the Causes of Conversionamong Jews in Spain in the Fourteenth Century,"(Hebrew) Pe'amim, 54 (1993), p. 115, the Kabbalahbroughthim closer to Christianity.