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JEWISH RELIGIOUS THOUGHT IN EARLY VICTORIAN LONDON 183 weretrue of contemporaryGermanurbancenters,but werenot necessarily true of London itself. These reasons included an often unexpresseddesire to make Judaismconform to the model of the dominantChristianfaith and a feelingthat the traditionalJewish lifestyle was incongruouswith the nineteenth-centuryWesternworld. One of the majordeterminantsfor this behaviorpatternwas the fact that the wealthier GermanJewswereabsorbedin a ferventstrugglefor emancipationand full acceptance throughout these years.

13. R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament (Oxford, 1913), 2:561. '5 In certainlater sourcesthe explicitlysymbolicfigureof MotherZion as found in IV Ezra, a bereavedwoman personifyingthe city and its people, merges with the scene of Rachel's weeping from Jeremiah31. As in the visionaryaccountin IV Ezra,here,too, the plightof the grievedwoman is initially comparedwith the much greatertragedyof the destructionof Jerusalemuntil she identifies herself as Mother Zion. The prophet then offersher wordsof comfortwith the promisethat in the time-to-come,God 14.

Seder ha- Yom, p. 21b. 9. The parable is found in Hemdat Yamim(Venice, 1763), pt. 3 (Mo'adim), pp. 51a-b. 108-168. THE METAMORPHOSIS OF NARRATIVE TRADITIONS 169 concernsthe need to ponderpatientlyand deeplyin one's study of Torah, neitherexpectingto attainunderstandingquicklynor satisfiedwith the first level of meaningwhich comes to one's mind. Like Sederha-Yom,it insists that the real truth of the Torahlies far beneathits surfacedimensionand, borrowingthe same claim on the part of the medievalphilosophicaltradition,'0 accentuates the importance of intellectualendeavor.

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