Professional Documents
Culture Documents
OF THE CHRISTIAN
DOCTRINE OF ORIGINAL SIN
by
JOEL E. REMBAUM
Withthe passage of timethe notionof originalsin became a matterof
The foundaincreasingconcernformedievalJewishcriticsof Christianity.'
NOTE:The authorgratefully
acknowledgesthe researchsupportforthispaper providedby a
grantfromthe Penrose Fund of the AmericanPhilosophicalSociety.The authoralso thanks
thestaffsoftheInstituteof MicrofilmedHebrewManuscripts,JewishNational and University
of Judaism,Los Angelesfortheirkind
Library,Jerusalemand the Libraryof the University
assistance.
353
354
JOEL E. REMBAUM
355
356
JOEL E. REMBAUM
doctrine,is what we have investigatedhere."4Similarly,Elijah and Abraham Farissolemphasizethatthedoctrineoforiginalsinis essentialto Chriswritersuggeststhat its
tianity,and an anonymouslate sixteenth-century
of Chriswould resultin thecrumblingof thecompletestructure
refutation
to the subtletiesof Christianity,
tian belief.5Reflectinga like sensitivity
withinChristiantradition
ProfiatDuran definesoriginalsin as functioning
as thefinalcause oftheincarnation.6
A closer examinationof the different
methodologicalapproaches will
remarks.The Jewishwriterswere aware of the
clarifythese introductory
various biblical passages used by Christiansto prove that all souls, even
thoseof the righteous,weretaintedby originalsin and descendedintohell
mostcommonlycited by the Jewsare:
afterdeath. Among the prooftexts
Gen. 2:17, 15:15,and 37:35, and Ps. 51:7.7Gen. 2:17, withthe apparently
redundantmottamut("die you shalldie") was understoodbycertainChristiansas alludingto physicaldeath in thislifeand the soul's suffering
after
death.8In Gen. 15:15Abrahamis informedthathe willjoin his "fathers"
('avotekha) in peace. Christians understood "fathers" as referringto
Abraham'sevil pagan ancestorswho surelywerenot in heaven.Abraham
was tojoin them,although"in peace," thatis,he wouldnotsuffer
greatpain
as theydid.9In Gen. 37:35Jacobassertsthathe wouldgo intoshe'olmournby Christiansas a
ing forhis son, Joseph.The termshe'ol was interpreted
to hell,implyingthatJacob recognizedthatas his futureresting
reference
place.'0 Withthedevelopmentofthenotionoflimbuspatrum,theChristians
held that the souls of the patriarchswere peacefullyawaitingJesus' first
advent,at whichtimetheywould be freedand ascend to heaven." Finally,
Ps. 51:7, "In iniquityI was broughtto birth,and mymotherconceivedme
in sin,"I2 was viewedbyChristiansas beinga clearproofofthelatentsinful4. Bittul,p. 6; Genazzano, p. 345; Modena, p. 7.
5. Genazzano, p. 436; Magen, fols. 17v,18v; MS 2252, fol. 4v.
6. Kelimmat,p. 17.
7. On Gen. 2:17 see Meqanne,p. 36; Beritadd., p. 60; NiSSabon,fol. 7v; Ilerev,pp. 97, 98;
Troki,p. 87; Modena, p. 7. On Gen. 15:15see Milbamot,p. 49; Qeshet,p. 8a; Modena, p. 13.
On Gen. 37:35 see Milhamot,p. 49; Meqanne,p. 42; MS 53B,p. 386; MS 53A2,p. 68; NiSSabon,
fol. 19v; Qeshet,p. 8b; Herev,p. 87. On Ps. 51:7 see Milbamot,pp. 58-59; MS 53A1, p. 132;
Kelimmat,p. 17; Qeshet,p. 7b; Modena, p. 11; see also Vetus,p. 154.
8. See Talmage, Covenant,p. 72, n. 97.
9. See Milhamot,p. 49; Genazzano, p. 435, n. 3.
10. See Berger,Debate, pp. 247-48.
11. See n. 9 above.
12. This and all subsequentscripturaltranslationsare fromthe New EnglishBible (New
York, 1976).
357
358
JOELE. REMBAUM
A brief
is appropriate
atthispoint.Ezek.18:20and,alternadigression
359
360
JOEL E. REMBAUM
361
of your own mouth.For, indeed,all creaturesborn of woman are immewiththesin of Adam upon enteringtheworld,as Scripture
diatelyinflicted
states:'In iniquityI was broughtto birthand mymotherconceivedme in
sin.' And, since thisgod was born of woman, this versecan, likewise,be
applied to him.Sin and guiltare foundwithinhim......"36 The verypassage
forthe doctrineof original
thatfunctionsforChristiansas a keyprooftext
sin37is directedagainsttheverypersonwho is to be theantidoteforthatsin,
Jesus.
The Jewishcriticsuse two additionalbiblicalstatementsthatare noteAdam,
worthy.One is Gen. 3:14-19, the spellingout of the punishments
fortheirrebellionagainstGod. This is cited
Eve and theserpentare to suffer
in hellis not listedamongthespecibywriterswho pointout thatsuffering
fied penalties.38Generalizingon this issue, Modena contendsthat if the
whole matterof Adam's sin and Jesus'atonementweretrulya significant
theological issue, then Moses and the prophetsshould have explicitly
warnedpeople ofthefactand urgedthemto believein Jesus.Mere hintsand
allusions,he argues,would have been to no avail.39The second biblical
notionreferred
to bya numberofpolemicistsis theoft-repeated
maximthat
God punisheschildrenfor theirfathers'sins down to the fourthgeneration.40They argue thatfromthisidea it is clear thatsin transfers
down to
fourgenerations,at themost,and thatthiscontradictsthe Christianbelief
that Adam's sin passes to all subsequentgenerations.41
as wellas others,typify
These arguments,
theJews'employment
ofbiblical materialin theircriticismofthedoctrineoforiginalsin.As notedabove,
thismethodologyis especiallycharacteristic
of the earlierFranco-German
polemics. It is also employed,however,by the later Spanish and Italian
who buildon thepolemicaltraditionsthatprecededthem.A signifiwriters,
cant numberoftheJewishpolemicistsalso employNew Testamentpassages
to demonstratethe untenabilityof the beliefin originalsin. Given the
to thisidea in the New Testament,relatively
paucityof explicitreferences
36. Milhamot,pp. 58-59.
37. See n. 13 above. See also thediscussionofthesignificance
of Ps. 51:7 (51:5 in theChristian Bible) forthe Christiandoctrinesof originalsin and virginbirthin JaroslavPelikan,The
ChristianTradition,A Historyof the Development
of Doctrine,vol. 1: The Emergenceof the
Catholic Tradition(100-600) (Chicago, 1971), pp. 289-90.
38. MS 53A1, p. 132; MS 53A2, p. 69; NiSSahon,fol. 10v.
39. Modena, p. 19.
40. Ex. 20:5, 34:7; Num. 14:18.
41. MS 53A1, p. 132; MiSvah,fols. 10r,101v;NisSahon,fol. 7v. See also Anselm,De conceptu,24-25.
362
JOEL E. REMBAUM
363
364
JOEL E. REMBAUM
theirrolein theactthatbrought
savedwererendered
about
guilty
through
In
thesalvation.The NiS4ahon
raisethisquestion.53
vetustraditions
3) the
withtheends.Simidivineschemeofjustice,themeansmustbe consistent
thattheperpetrating
of one
larly,Crescas,arguingrhetorically,
suggests
and a majorone at that-theJews'responsibility
forJesus'
transgression,
indeeda
death-is notjustifiedby theatonement
afforded
foranother,
from
the
tree.
The
cure,
minor,
transgression-Adam's
eating
saysCrescas,
the
forsinis in
comesin theformofa reversal
ofbehavior.
Thus, remedy
in
divine
commands
or
andthose
Modena'sarguments
worship.54
fulfilling
a
ofothercritics
notedaboverepresent
of
aspects largerquestionyetto be
sinbe tenablewhenitgenerates
discussed:
Howcanthedoctrine
oforiginal
so muchinjustice?"
sourcesfound
We nowturnto themostextensive
useofNewTestament
in anyofthecritiques
inthisstudy.Profiat
oforiginalsinsurveyed
Duran,
in thethirdchapterof his uniquepolemic,Kelimmat
cites
ha-goyim, over
An analysisof how
from
eleven
New
Testament
books.56
fortypassages
Due to the
Duranemployseachofthesepassageswillnotbe undertaken.
detailed
sumand
a
of
Duran's
however,
uniqueness
approach arguments,
maryof hiscritiqueis warranted.
conwitha summary
ofChristian
Duranbeginshisdiscussion
teachings
as theopinionsof themat'im,
cerning
originalsin." Theseare presented
afterJesusandhis
authorities
ofthegenerations
"thedeceivers,"
Christian
thetradiimmediate
Thelatter,
whoseteachings
circleofdisciples.
comprise
Durancallstheto'im,"theerring
tionsoftheNewTestament,
ones,"who
at a
arrived
on adhering
to God's lawbutwhooutofignorance
wereintent
but
The
not
erred
also
of
it.
mistaken
knowingly
understanding
mat'im only
intoa
theteachings
oftheto'im,thereby
misleading
Christianity
perverted
ofwhatChristian
doctrine
distorted
oughtto havebeen.58
perception
53. MS 53A1, p. 128; Vetus,p. 122.
54. Bittul,pp. 20-2 1. Crescas's notionthatan antidoteshouldbe an oppositeofthedisease
to be curedhas its parallelin medievalmedicine.Maimonides,forexample,followingGalen,
dividedpoisons into two kinds,thosethatproducefeverand an excitedsoul and othersthat
generatecold and depression.The curesforthe formerwereto be mildand quieting,whilethe
See HarryFriedenwald,TheJewsand Medicine,2
remediesforthelatterwereto be stimulants.
vols. (New York, 1967), 1: 209.
55. See nn. 82-97 below.
56. Kelimmat,pp. 17-23; see Talmage's indexof New Testamentpassages,Kelimmat,pp.
97-99.
in Duran's
57. Kelimmat,pp. 17-18. The specificChristiantheoryof originalsin reflected
presentationwill be discussedin n. 135 below.
58. For Duran's descriptionofto'imand mal'imsee Kelimmat,p. 4; see also Talmage'sdiscussion in Kelimmat,introduction,
pp. 19-25.
365
Kelimmat,pp. 18-19.
See, for example,Matt. 17:22-23, 20:18, 26:2, 24.
Kelimmat,p. 18.
Kelimmat,p. 19.
Kelimmat,p. 19 whereMatt. 15:24 is also used. See also n. 48 above.
to the Lazarus
Kelimmat,pp. 19-20. See also n. 46 above forotherJewishreferences
366
JOEL E. REMBAUM
367
368
JOEL E. REMBAUM
369
Meir ben Simeon and, later,Abraham Farissol use the notion of the
soul's creationex nihiloto criticizethedoctrineoforiginalsininyetanother
way that echoes the ideas of Christianheretics.Thus, Meir argues that
Christiansbelievethatthe humansoul is createdex nihilo.This beingso, he
sin?The Christians,
asks,how can thesoul be at all affected
bya preexisting
he continues,will respondthatwhenit comes into contactwiththe body
thatcarriesthetaintofAdam's sin,transmitted
throughtheparents'bodies,
it itselfbecomestainted.However,Meir responds,thisleads to a conclusion
thatblasphemesGod. The soul, a pure spiritualessence,yearnsfora spiritual existence.It residesin the body againstits own will and in conformity
withthewill of God. Whyshould God requirethe soul to be blemishedby
contactwitha taintedbody and thenpunishthe soul because of thatcontact?God is made to appear unjust.The echoes of Cathar thinkingcan be
heard in this critique.77
In developingtheircontentionsthat Adam's sin, and human sin in
general,is strictly
physical,certainof the writersemphasizethatsin or the
potentialto sin wereinherentin humannatureas createdby God. Farissol
arguesthatGod commandedAdam to use theknowledgeof good and evil
and the freewill withwhichhe was createdto avoid eatingthe fruitof the
tree.By nottastingthesweetnessofphysicalpleasure,he would remainin a
state of pure rationalityand in touch withthe divine,and he would live
eternally.Adam, however,revoltedand ate the fruit,therebycausing a
changein his nature.His rationalitywas compromisedby the sensationof
physicalpassions,and the admixtureof physicalelementswithhis rational
essenceinitiateda processof decay. As a consequence,Adam suffered
two
deaths: 1) his soul no longerbenefited
fromGod's providential
care,attainable throughhis formerly
unadulteratedrationalfaculty;2) physicaldeath
awaitedhimdue to thedecaythatsetin whenhe followedhissensesand not
his reason and ate fromthetree.This decay-inducing
admixturewas physitransmitted
to
his
to
this
circumdefinition,
cally
According
descendants."78
77. Mipvah,fols. 52v-53r, 102r-v.See also Bittul,pp. 15-16. Some Cathars held thatit
is bad forsouls thatare purespiritto be placed in bodieswheretheybecomedefiledbycontact
withthe materialbody. To suggestthatGod intentionally
bringsabout thisprocessonly to
punishthe soul would, in the lightof thisCathar idea regardingwhichorthodoxChristians
were sensitive,tend to reinforcethe hereticsin theirblasphemiesregardingthe evils of the
creatorGod. On these Cathar beliefssee Steven Runciman,The MedievalManichee(Cambridge,England, 1947), pp. 148-51; Arno Borst,Die Katharer(Stuttgart,1953),pp. 143-51;
Milan Loos, Dualist Heresyin theMiddleAges (Prague, 1974),pp. 115, 136-41, 264, 284-85.
78. Magen,fol. 18r-v.For further
discussionof thisaspectof Farissol'sthinkingsee n. 105
below. A similaremphasison the corruptingeffectsof the sin on thecompositionof the ele-
370
JOELE. REMBAUM
inclination
toward
evilthatdoesaffect
theindividual's
soulonceitcomesin
with
thebody.Thesoulisinfluenced
evilbythisinclination,
contact
toward
In thiswayitcanbe saidthatAdam'ssin
sins,andisconsequently
punished.
On thispointModenawouldagreewith
defilesthesoulsof hisprogeny.
suchas PetrusGalatinusand withthebiblicaland rabthinkers
Christian
mustbe seenas
Thisapparent
binicpassagestowhichherefers.
compromise
an attemptto insurethattheseChristian
by the
opinionsare perceived
Chrisas differing
fromtheorthodox
readeroftheMagenva-berev
Jewish
an incarnation
sininthattheydo notnecessitate
oforiginal
tiandoctrine
by
to theprophets,
thesonofGod. To thisendModenanotesthat,according
theretheevilincarnation,
thetruemessiahwillcleansehumanbodiesfrom
himself
before
which
he
found
the
state
in
manto
purified
by returning
Adamsinned.8
oforigiinJewish
Thecentrality
polemicsoftheclaimthatthedoctrine
mentsofthehumanbodycan be foundin NisSahon,fol.7v.See also MS 2252,fol.4v.The ideas
thatpassionsemanatefromthematerialaspectof man and thathumanbeingscan be tempted
by physicaldesiresaway fromthe higherintellectualpursuitsare discussedby Maimonidesin
his Guideof the Perplexed,2:8, 33.
ed. Charles
79. Magen, fol. 18v.See also, PhinehasHalevi of Barcelona,Seferha-hinnukh,
Wengrov(Jerusalemand New York, 1978),pp. 62-64 on theTorah as thevehiclefordirecting
see
humanintelligenceaway fromthe physical.Regardingtheauthorshipof Seferha-hinnukh
IsraelTa-Shma,"Mehabberoha-'amittishel Seferha-binnukh,"
Kiryatsefer55 (1980): 787-90.
On Torah as the antidote for the evil inclination,see JewishEncyclopedia(New York,
1901-06), s.v. "Yezer ha-Ra."
80. Modena, pp. 7-8.
betweenJewishand Christianthinkers
81. Modena, pp. 11-12, Modena notesa similarity
who definethe consequences of Adam's sin as the unleashingof the evil inclination;see
Modena, p. 10. Galatinusreliedheavilyon RaymundusMartini'sPugiofideiforhisknowledge
of rabbinicsources,and given the latter'sassociationof the Jewishevil inclinationwithan
to findModena respondingto Galatinus'suse
Aquinianviewoforiginalsin,it is notsurprising
of Jewishsourcesin the way he does. Modena (ibid.) is also sensitiveto Aquinas's viewson
originalsin and to how theyparallel, to some degree,Jewishnotions. On Galatinus see
Modena, p. 3-5. On Martini'slinkingof Aquinas's notionsof originalsin withrabbinictraditionsconcerningtheevil inclinationsee Jeremy
Cohen, "OriginalSin as theEvil InclinationA Polemicist'sAppreciationof Human Nature," Harvard TheologicalReview 74 (1981):
495-520. On the idea that the messiah will purify humans from original sin
see Seferha-hinnukh,
p. 66.
371
Lasker, p. 107.
See nn. 20-21 above.
See nn. 51-55 above.
See n. 77 above.
Beritadd., p. 61; Magen, fol. 19r; MS 2252, fols. 4v, 5r; Modena, pp. 16, 17.
See, for example,nn. 98-102 below.
Herev,p. 98. A similarpoint is made by Crescas, Bittul,pp. 19-20.
Anselmof Canterbury,Cur Deus homo,2:1-7.
372
JOEL E. REMBAUM
373
374
JOEL E. REMBAUM
375
thefullscopeofAquinas'sthinking,
Modena
thispoint,although
ignoring
of Adam's sin by notingthatit
attemptsto demonstratethe insignificance
thatAdamwas heldculpableforthe
was onlybecauseof his perfection
hecommitted.
Had hebeena normalhuman,
hissinwould
minorinfraction
in
from
which
he
suffered.
Theimplithe
dire
nothaveresulted
punishments
of Adam,
cationsof thispointis thatnormalhumans,thedescendants
forAdam'sminorsin.107
shouldnotsuffer
Jewish
sinis most
One ofthemostvenerable
arguments
againstoriginal
to hisinterlocutor's
claim
by
Responding
lucidlyenunciated
Nai.manides.
asserts
that
the
ChristhatAdam'ssinwas nullified
Jesus,
by
Nahmanides
Thepunishments
ofAdamand
tianshavecreateda veryconvenient
theory.
ofwhichthehumansenses
Eve detailedin Genesis(3:16-19),punishments
and werenotatonedforbyJesus.The
are readilyaware,are stillin effect
ofsoulsingehenna,
notreferred
tointhe
Christians
saythatthepunishment
Yetthisclaimis notsubjecttoempirical
veriwasnullified.
Genesisaccount,
fication;no one can disproveit. He suggeststhatthe Christianssend
verification
beforetheyask peopleto believe
someoneto giveeyewitness
is incorporated
intothirteen
thisidea.'08Thispoint,inoneformoranother,
theperiodfrom
thetwelfth
the
othersources,spanning
through seventeenth
centuries.09
froma philosophical
a number
ofpolemicists
foundation,
reject
Arguing
theoriginalsindoctrine
becauseit leadsto untenable
theological
assumpis an impossibility,
the
tions.The incarnation
says Crescas,therefore
redemption
uponwhichit dependsis impossible."How can God materializeandbe affected
asksFarissol.Howcan He whois notsubbyaccidents,
to
death
die
to
atone
for
a
human
choicetoincline
towardthesenses,he
ject
that
Farissol
concludes
continues.
Christianity
requiresa beliefin the
impossible.''
Another
tothetheological
oforiginal
sin,notphichallenge
implications
in
is
the
strict
sense
of
the
raised
Yom
Tov
term,
losophical
by
Lipmann
107. Modena, p. 8.
108. RaMbaN, p. 310.
109. Berit,p. 24; Meqanne,pp. 36-37; MS 53A1,p. 132; MS 53A2,pp. 63, 69; Beritadd., p.
fol. 10v;Qeshet,p. 8a; Genaz61; MiSvah,fols. 53v, 102v-103r;'Edut,pp. 420-21; Nisyabhon,
zano, pp. 435, 437; Magen, fols. 20v, 21r; MS 2252, fol. 4v; Modena, pp. 14-15.
110. Bitful,p. 20. Incarnationis discussedmorefullybyCrescasin thefourthchapterofhis
work; see Bittul,pp. 40-54.
111. Magen, fols. 19r,21r. See also Modena, pp. 15-16. For a moredetailedstudyof the
Jewishcritiqueof the incarnationsee Lasker, pp. 105-34.
376
JOEL E. REMBAUM
377
378
JOEL E. REMBAUM
numerousorthodox,philosophical,and hereticalChristiannotionsrelevant
to theoriginalsindoctrine.120In hisSummacontragentilesThomas Aquinas
citesa numberof questionsthatcould be raisedregardingoriginalsin and
itsresolution.Amongthemare thefollowing,'2'all ofwhichcan be foundin
the Jewishpolemical sources:
For thesinofone manis notimputed
as faultto others.So Ezekiel[18:20]
Andthereasonfor
ofthefather."
says:"The son shallnotbeartheiniquity
whicharein
thisis thatweareneither
praisednorblamedexceptforthethings
Butthesearethethings
to whichwearecommitted
ourselves.
bywill.Therefore,thesinof thefirstmanis notimputedto theentirehumanrace.22
him
Butletitbe saidthatwesinnedinAdamas iforiginally
thesincamefrom
nature.Eventhisseemsimpossible,
forsincean accidentdoes
to us through
itcannotbe passedon unlessthesubject
notpassfromonesubjectto another,
is passedon. Butthesubjectofsinis therationalsoul,whichis notpassedon
butiscreated
to us fromourfirst
one,as was
byGod ineachandevery
parent,
itisnotbyoriginthatthesinofAdamflowed
on
showninBookII. Therefore,
to us.123
ifthesinofourfirst
Further,
parentflowsintoothersbecausetheyhavetheir
He, also,it
origininhim,then,sinceChristhadHis origininourfirst
parent,
to thefaith.124
seems,was subjectto originalsin.And thisis foreign
Ifthesinofthefirst
to hisdescenwasbyoriginpropagated
man,moreover,
down
the
same
the
other
to their
measure
sins
of
dants,by
parentspass
with
Andin thiswaythelatterwouldalwaysbe moreburdened
descendants.
ifinfact,thesin
Thismustfollow,
sinsthantheearlier
generations.
especially,
cannotpass
and thesatisfaction
passeson fromtheparentto theoffspring,
on.'25
379
380
JOEL E. REMBAUM
381
CHRISTIANDOCTRINEOF ORIGINALSIN
Appendix
is thecommenton Romans5:12 fromthe heretofore
The following
MS Parma2252,fols.4r-5r(seeno. 22 inn. 10above).It conunpublished
tainsan enumerated
arguments
againstthedoctrineof
listingof twenty
of thearguments
is in themarginoftheMS
originalsin.The numbering
withan interlinear
markplacedin thetextoverthebeginning
oftheargutheenumeration
has beenplacedin thetextofthis
ment.For convenience
and each numberappearsin boldface.
transcription
?...
ri1v7
aW1
n
munnn
'2=
"'pion
1002l
wnzw
-iW
in
11
DrNx
;10
inKi
D n 1run' p1 Pm inin
op1i ploinpin
11ou 1
11 rriv
:7nlxNW
~v
VD 7jX'"
x,' x? 7jn$pn', 1m'2 ? ?y
I]in'
'fn-11n D1 2X-n-112Y272-M
'N' [4V]
i
V"
irn
p 'in''1 rImr,2 mI
':n
Kn
'i11
Nm
'mr
ll 1 t1a '=
nrinn
"1 31in-1 1
1r
"
lS
"r1'
1in
"r
1a7"T"
"11" "' I
*1 '?
71i
,'i
'
K1'
,1 .1"
T
r
n
iND
Xv
im
rin'ri
Iti
Y-m
mu1
Y1ir
i1?y
nny"
n3
;nImy
1S11'Y
p1in
n3
r
r
i
i
2i
o
in
'3
ou
'xk
n
2u2
1n
19N
DN
n
1
X91
13v
01iDu
Y
pD
; '?Inz
'132
rr28w10n
2nD
7'
:2
711
19
-1w1'
DWxln
Y:u
"3
D*'lli
onvinrl
W""D
SI
imW
20
ix
W
mynw
1r1n
Y1-i
1ix
Wr1in
-VY
xn13
p1i
311
0m1y
1n1
Dunb
P'1
r
0WW
01um
:*
ni
uv
ii
nyn
rimn
1ni
0in
1mv
Y-i
11i
:1r1Yn1n
7'
$3
jzSD11972
i
nrn
10o
0
n
ni
'DW
iorv
x2
W
WCu
D3
l
1
1
n
7,1
7:
JD
an1;1
7
uu
tW
nnD
$3
rrmn
xin
nr1x
unninx
ntn
nul
my1
K:2
DNW
Pt
1
ni-no'
?,,Dn
:nni-ign
noinn,
-ron
xC
YNW
018
vn1y
1inWm11'rNx
Dunivn3n,
in"nn
p'Iwr
Dfn
o313:7)D
py
?nri D'ovi
D*END;
2D W0
DfN
:}i7~ W9 '2
TY,1
,nnr
f
K ni
WC~nik
in rv n
Wi'i
;1
in
10
1: ?Di3
. 11n
19- 16:
'1
.1
.20:n"
?NXjtn
""
.2
.77
:7'017)
.21:n
.3
nsX'W
.19-16:
1n"X't1:
.4
JOELE. REMBAUM
382
912
n, zn ?y:
?Yni ?:nvn
p wn1y-n p1xrn
nr'ri
rrnp}1 10 -ox
01
rinv*i
'
1:2
:
(:21U
-,IVY)
Dniviw
DUK
Kun"
Xl1
-1iv
TNX
Y1D
Y78
nln
m3;rD
Ivr7Y
r
DoN
xunlw
m902
0n190
win
N
o
W
?
n1Di
21xv
Dx
-21Wnl
Tin nxpD
1V1Ynn
rrv
?Y:2,'ln
xrnUK
ipgri1-p n
nunw,oxi riV
m
,inflX
,o
f
-rnrrnipf -iinxn
oxi n Dn
:Yvn ni n7,l
onlSzvvn '
rnn
:Rza
n
n
min
i'w NV Dunfl
l')v
n
nft L X",
D mui Y-fl, n01 57 n 1wri$ 'ri ni
'll
rorr
im
?:
92Kimr
oxi
x
17nwn
nrnnnD
wyn
wvnn
n,?zn
niv
vn13n2
pD
7n13n
:9
, l .9
,Ry
1
1"@
"W
?ivl
x0
-no9
min
Vg
WvW
?z
:Y-11
ni-noonninx
IDm"W10
Tn
onninxs
o-rxv
x?
nin
UK
ninn
o10rn-n
ilmr1"
n:n
0Ur
1:2
Pann
vi3n
int3
15?u
KwW
v
07
*
m*
9Wlin
in't
'-x
nw0
r1i
1r
1
Inw8'
n1'2W
Dmr2
y
1r'
Ilx
]
1KN
i
8
lnnr
1119037
nlin'
n1vx1
101i21
nin
wipnrn
5n
;Nxin
Klt
a*W
x?
?
)n
:-100n
"12%
10on'linni
Yvn
1
t"e
ninD
yinv
DUK
17yyn
pyy
nnbn
inn
'112
M3
12
?y
Wr
01u
?:)1q
Dal-T1 12'N
W')V.I*
DTOV
p "K8
1 1"K
7"K
-9
9
-T
T
-Ty
r
win
-7w1
m"4
n19n5
0
100nn
15
1i
5y
Nn
1x500
5y
1'ly
u3vn-i
o
.9
W
99
.3
X
u
Y"5yo
X
:#-TM5
00Y09
01
05MDI5
51n'
1nY
.IT
1-9
Np
5nDS
9nYs
-9
P:
v-Wx
-nny
101'
-i=
-7w
19
:0-n
Dm
n5-qNx
5r1u
-no
p19
Tin2
I'Nx
YYpru
iW9
n
rnw
n
'9D
no1r
y
-'D
1-9nn)
Do7
p
Tin'
pwx-in
DxD1)
-n03
muT1
1S91
71
mr-n
wrx
m9n
5-gyn
inn,95
n1=C)
n5-9w1
x1in
mn<q>3v11
Dmi9-TY;I
n1V
6.
o'lD- ?1in1
ty
DPi n
n
1n1l.
In
,1
1
r v31'1
nSo
ny. ITu.
nW
"'sW
:1:' 1
,
.12"
e .6
nn9xv
nn
00
.6
?.1:4
Y.7
"3
.17::1
9
nnvxn
W1xvr
ID
.37:l
M
0990
.8
.9
.n9010n
rNunp
.n
:1O?
.07171
3 mN
nI,'jn
;7bin;
.10
.12