By Association for Jewish studies
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Aramahimselfdidnotparticipate 29 Ram Ben Shalom of the fifteenth century,with a Christianpreacher,apparentlyfromAragon. "36He claimed that,in contrastto acceptedopinion, God did not love man because of the latter'sintegrityor right. Rather,the integrityof the just man is derived from the love of God for him. Wicked persons, on the other hand, are not predestinedto be so. Their evil issues from within themselves. 37He gave expression to a Christian philosophical approach intended to resolve the moral difficulties inherentin the praedestinatio duplex, according to which God assigns good and evil, meaning that the punishmentof the wicked is determined ahead of time.
See S. Simonsohn, The Apostolic See and the Jews, (Toronto:Pontifical Instituteof Mediaeval Studies, 1991), pp. R. Stow, Alienated Minority: The Jews of Medieval Latin Europe (London: HarvardUniversity Press, 1992), pp. 17-20; B. Blumenkranz,"Augustinet les Juifs, Augustin et le Judaisme,"Recherches augustiniennes, I (1958), pp. 225-241; P. Fredriksen,"Divine Justice and Human Freedom:Augustine on Jews and Judaism, 392-398", in J. , From Witnessto Witchcraft:Jews and Judaism in Medieval ChristianThought,Wolfenbiitteler Mittelalter-Studien,11 (Wiesbaden:Harrassowitz,1996), 27 Ram Ben Shalom no guilt should be leveled at them.
Heller-Wilensky'sobservationon Arama'sneed to respondin his homilies (or his biblical interpretations)to the subjectsthat had arisen already in the Tortosadisputation,and which in his opinion were not properlyansweredby the disputing Jews, is worthy of comment. 33. See below pp. 37-41. 34. Isaac Arama,Aqedat Yishaq,I (Fresburg,1849), Introduction,1, la. 35. It follows fromhis remarksthatthe Christians constitutedthe majorityof the audience;this, and the use of the phrase"called us," indicatesthat this was probablynot a forced sermon.