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Journal articles on the topic 'Aharon'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Mer, Benny, and Aharon Appelfeld. "Entrevista com Aharon Appelfeld." Cadernos de Língua e Literatura Hebraica, no. 14 (December 26, 2016): 4. http://dx.doi.org/10.11606/issn.2179-0892.cllh.2016.125026.

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2

Mer, Benny, and Aharon Appelfeld. "Entrevista com Aharon Appelfeld." Cadernos de Língua e Literatura Hebraica, no. 14 (December 26, 2016): 4–10. http://dx.doi.org/10.11606/issn.2317-8051.cllh.2016.125026.

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3

Wiener, Simone. "Aharon Appelfeld, lalangue perdue ?" Essaim 29, no. 2 (2012): 17. http://dx.doi.org/10.3917/ess.029.0017.

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4

Schwartz, Yigal, and Nili Gold. "Aharon Appelfeld: Editor’s Cut." Jewish Quarterly Review 103, no. 4 (2013): 446–58. http://dx.doi.org/10.1353/jqr.2013.0036.

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5

Oberhänsli-Widmer, Gabrielle. "Aharon Appelfeld (1932 – 2018)." Kirche und Israel 33, no. 1 (September 12, 2018): 51–55. http://dx.doi.org/10.13109/kiis.2018.33.1.51.

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6

Nastasi, Antoine. "Entretien avec Aharon Appelfeld." Revue française de psychanalyse Vol. 85, no. 2 (April 22, 2021): 315–22. http://dx.doi.org/10.3917/rfp.852.0315.

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7

Hary, Benjamin. "Naḥem Ilan. Perush “Meṣaḥ ‘Aharon” le-R. ‘Aharon Garish [“Metzah Aharon” Commentary on the Pentateuch by Rabbi Aharon Garish]. Jerusalem: Ben Zvi Institute, 1996. vi, 273 pp (Hebrew)." AJS Review 25, no. 1 (April 2001): 120–22. http://dx.doi.org/10.1017/s0364009400012356.

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8

M. Manullang, E. Fernando. "PENAFSIRAN TELEOLOGIS/SOSIOLOGIS, PENAFSIRAN PURPOSIVE DAN AHARON BARAK: SUATU REFLEKSI KRITIS." Veritas et Justitia 5, no. 2 (December 27, 2019): 262–85. http://dx.doi.org/10.25123/vej.3495.

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Teleological interpretation is construed the same as sociological interpretatio, because it cores on the intention and purpose in making a rule. Such interpretation is also known as purposive interpretation. However, unlike the teleological and purposive interpretations known in the continental and common law legal traditions, Aharon Barak proposed his version of purposive interpretation. This article seeks to explain as simple as possible what teleological interpretation, sociological interpretation, purposive interpretation within the common law tradition and purposive interpretation according to Aharon Barak.

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9

Dărăbuş, Carmen. "Aharon Appelfeld: língua e identidade." Alea : Estudos Neolatinos 16, no. 1 (June 2014): 127–34. http://dx.doi.org/10.1590/s1517-106x2014000100009.

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O artigo analisa a maneira como a língua falada constrói a identidade étnica e artística antes, durante e após a experiência do campo de concentração no livro de memórias História de uma vida, de Aharon Appelfeld. As línguas de sua infância - o alemão (a língua materna), o iídiche (a língua dos avós) e o ucraniano (a língua oficial do meio social) -, entremeadas por palavras romenas, são as raízes estáveis na busca de uma nova identidade assumida em Israel a partir do uso da língua hebraica, aprendida em um contexto cultural específico.

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10

Nash, Stanley. "Critical Reappraisals of Aharon Appelfeld." Prooftexts 22, no. 3 (2002): 334–54. http://dx.doi.org/10.1353/ptx.2003.0005.

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11

Herzog, Ze'ev. "Professor Aharon Kempinski (1939–1994)." Tel Aviv 21, no. 2 (September 1994): 159–61. http://dx.doi.org/10.1179/tav.1994.1994.2.159.

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12

Lavi, Tamar. "The calembour in Rabbi Raphael Aharon Monsonego’s “Neot midbar”." Sefarad 75, no. 1 (June 30, 2015): 79–102. http://dx.doi.org/10.3989/sefarad.015.004.

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13

Tacik, Przemysław. "Przyczynek do pozagładowego lurianizmu. Droga żelazna Aharona Appelfelda." Studia Judaica, no. 2 (44) (2019): 285–304. http://dx.doi.org/10.4467/24500100stj.19.013.12396.

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A CONTRIBUTION TO THE POST-SHOAH LURIANISM: THE IRON TRACKS BY AHARON APPELFELD The article reinterprets The Iron Tracks by Aharon Appelfeld as a work of Lurianic Kabbalah adapted to the world after the Shoah. It is a reality of collapsed transcendence in which no divinity or ethics hold universal validity. As in Lurianism, this world contains entrapped sparks of former transcendence: dispersed Jewish survivors, artefacts of Jewish life and a Jewish Communist organization. Appelfeld portrays a post-survival world based on permanent repetition and unrepented guilt. The gist of his novel, however, lies in the slim possibility of redemption which the main protagonist, Erwin Siegelbaum, opens up with an act of vengeance on a war criminal.

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14

Krausz, Luis S. "Aharon Appelfeld: Mitteleuropa em língua hebraica." Cadernos Benjaminianos, no. 4 (December 31, 2011): 45. http://dx.doi.org/10.17851/2179-8478.0.4.45-50.

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Obliterado pelo genocídio, o mundo judaico da Europa Central ganha umasurpreendente sobrevida na literatura de Aharon Appelfeld, criada na contra-mão doprojeto sionista de ruptura com o passado diaspórico. Por meio da recriação da aura e dosrastros do mundo de sua origem, Appelfeld preserva do esquecimento uma episteme, umconjunto de conceitos estruturantes da cultura dos judeus assimilados e germanizados doantigo Império Habsburgo, que se mantiveram apegados à língua e à cultura alemãs,permanecendo inconscientes das ameaças crescentes que se erguiam neste universo que,ainda uma geração antes de Appelfeld, fora o sinônimo da civilização.

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15

Jotkowitz, Alan. "Rabbi Aharon Lichtenstein: Torah Umadda Man." Modern Judaism 35, no. 3 (September 14, 2015): 262–80. http://dx.doi.org/10.1093/mj/kjv018.

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16

Mazor, Yair, and Gila Ramras-Rauch. "Aharon Appelfeld: The Holocaust and Beyond." World Literature Today 69, no. 1 (1995): 216. http://dx.doi.org/10.2307/40151089.

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17

Brown, Harold I. "Kantorovich, Aharon., Scientific Discovery: Logic and Tinkering." International Studies in Philosophy 28, no. 2 (1996): 141–42. http://dx.doi.org/10.5840/intstudphil1996282102.

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18

Joffe, Lawrence. "Farewell: Alvin Toffler, Aharon Ipalé, Shimon Peres." Jewish Quarterly 63, no. 3 (July 2, 2016): 72–74. http://dx.doi.org/10.1080/0449010x.2016.1228257.

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19

Newman, Jon O. "Aharon Barak, The Judge in a Democracy." American Journal of Comparative Law 56, no. 2 (2008): 513–17. http://dx.doi.org/10.1093/ajcl/56.2.513.

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20

Nickles, Thomas. "Scientific Discovery: Logic and Tinkering. Aharon Kantorovich." Isis 85, no. 2 (June 1994): 361–62. http://dx.doi.org/10.1086/356880.

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21

K�nzel, Alex. "Aharon Oren: Halophilic microorganisms and their environments." International Microbiology 6, no. 2 (June 1, 2003): 151–52. http://dx.doi.org/10.1007/s10123-003-0125-0.

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22

Lima, Maria Celina Peixoto, Marcio Acselrad, and Natália Maria de Mendonça Trompieri Hateau. "Aharon Appelfeld: uma língua materna em exílio." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 13, no. 24 (May 29, 2019): 113–53. http://dx.doi.org/10.17851/1982-3053.13.24.113-153.

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Este artigo tem como objetivo analisar algumas incidências da língua materna na vida do escritor Aharon Appelfeld (1932–2018), a partir de sua experiência como judeu de língua alemã perseguido pelo regime nazista na Europa e refugiado de guerra em Israel. A questão da língua materna na vida de Appelfeld é sentida de forma complexa, afetada, principalmente pela perda de sua mãe durante a guerra e pelo caos linguístico no qual se encontrou até a sua chegada na ainda Palestina com o desafio de ter que incorporar para si uma nova língua.

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23

Krausz, Luis Sérgio. "A persistência do exílio em Aharon Appelfeld." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 4, no. 7 (October 30, 2010): 37–44. http://dx.doi.org/10.17851/1982-3053.4.7.37-44.

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Este artigo discute, em primeiro lugar, o embaralhamento dos conceitos de exílio e de lar nacional na trajetória do escritor hebraico Aharon Appelfeld, autor que, embora educado nos moldes da ideologia sionista a partir de sua chegada à Palestina Britânica, em 1946, manteve-se sempre apegado ao mundo dos judeus assimilados de língua alemã da Europa Central, do qual era originário. Sentindo-se sempre muito próximo à comunidade de expatriados desta região que, antes ou depois da 2ª. Guerra Mundial, refugiaram-se em Israel, Appelfeld cultivou, ao longo dos anos 1950, o convívio com estes refugiados e, a partir desta experiência, pode criar uma obra literária que é também uma reconstrução do universo de sua infância, obliterado pelo genocídio na Europa. Posteriormente são também discutidos dois dos romances austro-húngaros de Appelfeld – Be et u've Onah Ahat e Massa al há-Horef – nos quais o autor faz um retrato empático desta comunidade de judeus assimilados, ainda na Europa do período entre-guerras. Estes aparecem perdidos entre uma ideologia cosmopolita e humanista, que rapidamente desaparece da Europa na medida em que avançam os nacionalismos fascistas, e o declinante hassidismo ou judaísmo pietista. Suspensos entre dois mundos em vias de desaparecimento, estes judeus são como uma nova "geração do deserto", cujas jornadas levam ao lugar nenhum do exílio permanente.

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24

Silva, Álvaro. "Applefield, Aharon, To the Edge of Sorrow." Mayéutica 46, no. 101 (2020): 244–45. http://dx.doi.org/10.5840/mayeutica20204610122.

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25

Tuori, Riikka. "The Ten Principles of Karaite Faith in a Seventeenth-Century Hebrew Poem from Troki." Acta Orientalia Vilnensia 13 (April 13, 2017): 79–98. http://dx.doi.org/10.15388/aov.2016.13.10639.

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The ten principles of Karaite faith were originally compiled by medieval Byzantine Karaite scholars to sum up the basics of the Karaite Jewish creed. Early modern Karaites wrote poetic interpretations on the principles. This article provides an analysis and an English translation of a seventeenth-century Hebrew poem by the Lithuanian Karaite, Yehuda ben Aharon. In this didactic poem, Yehuda ben Aharon discusses the essence of divinity and the status of the People of Israel, the heavenly origin of the Torah, and future redemption. The popularity of Karaite commentaries and poems on the principles during the early modern period shows that dogma―and how to understand it correctly―had become central for the theological considerations of Karaite scholars. The source for this attentiveness is traced to the Byzantine Karaite literature written on the principles and to the treatment of the Maimonidean principles in late medieval rabbinic literature.

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26

Ramras-Rauch, Gila. "Aharon Appelfeld: A Hundred Years of Jewish Solitude." World Literature Today 72, no. 3 (1998): 493. http://dx.doi.org/10.2307/40154007.

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27

Frank, Évelyne. "Aharon Appelfeld : la rencontre avec le Buisson ardent." Nouvelle revue théologique 136, no. 2 (2014): 271. http://dx.doi.org/10.3917/nrt.362.0271.

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28

Ramras-Rauch, Gila, Yigal Schwartz, and Jeffrey M. Green. "Aharon Appelfeld: From Individual Lament to Tribal Eternity." World Literature Today 76, no. 1 (2002): 231. http://dx.doi.org/10.2307/40157238.

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29

Mock, Keren. "Adopter une nouvelle langue : Aharon Appelfeld et l’hébreu." Adolescence T.344, no. 4 (2016): 823. http://dx.doi.org/10.3917/ado.098.0823.

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30

Schmidt, Karl Horst. "Dolgopolsky Aharon. The Nostratic Macrofamily and Linguistic Palaeontology." Indogermanische Forschungen 107, no. 1 (January 1, 2002): 268–72. http://dx.doi.org/10.1515/if-2002-0115.

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31

Harrison, Bernard. "Aharon Appelfeld and the Problem of Holocaust Fiction." Partial Answers: Journal of Literature and the History of Ideas 4, no. 1 (2006): 79–106. http://dx.doi.org/10.1353/pan.0.0098.

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32

Forteza-Rey, Marta Sara. "Dos autos morales: ⁾Asîrê ha-tiqwâ y Śeḵel ṭôḇ." Sefarad 56, no. 2 (June 13, 2018): 283. http://dx.doi.org/10.3989/sefarad.1996.v56.i2.873.

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⁾Asîrê ha-tiqwâ de Josseph Penso y Śeḵel ṭôḇ de Moseh ben Aharon Sasportas, son dos obras dramáticas que se escribieron dentro del marco de la comunidad sefardí de Ámsterdam. En este artículo se estudian los paralelos que hay entre las dos obras hebreas y la obra de Daniel Leví de Barrios Contra la verdad no ay fuerça.

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33

Waldman, Berta. "As duas anãs." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 3, no. 5 (October 30, 2009): 4–9. http://dx.doi.org/10.17851/1982-3053.3.5.4-9.

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Leitura crítica de dois contos, “Berta”, de Aharon Appelfeld, e “A menor mulher do mundo”, de Clarice Lispector. O primeiro, de um autor que vive em Israel, outro, de uma escritora imigrante judia que viveu no Brasil. Apesar de enredos e temas diferenciados, subjaz uma reflexão comum sobre relações de alteridade construídas a partir de um aparato de poder.

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34

Greenberg, Gershon. "Marc B. Shapiro. Between the Yeshiva World and Modern Orthodoxy: The Life and Works of Rabbi Jehiel Jacob Weinberg, 1884–1966. London: Littman Library of Jewish Civilization, 1999. 283 pp." AJS Review 29, no. 1 (April 2005): 175–77. http://dx.doi.org/10.1017/s0364009405290098.

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Jehiel Jacob Weinberg was, and remains, one of the outstanding figures of Modern Orthodoxy, along with David Zvi Hoffmann, Isaac Herzog, and Joseph B. Soloveitchik. Shapiro's exemplary biography marks the onset of a new stage in biographical scholarship about leading Orthodox personalities, moving beyond the hagiographies (which brought the figures to attention while affirming the Orthodox community) and the pioneer studies of Aharon Sorasky and Aharon Rakeffet-Rothkoff, and is a mandate for Judaic scholars to study the other greats (including the Hofets Hayim, Hayim Hirschensohn, Meir Shapiro of Lublin, Nathan Birnbaum, Hayim Ozer Grodzensky and Jakob Rosenheim). This book tells us what it takes to be a pathfinder in the world of twentieth-century Orthodox Judaism: the courage to carry a Hegelian-like dialectic about religious options to conclusion in a world of societal turmoil and historical trauma. As Weinberg moved from Slobodka to Pilwishki (Lithuania), to Giessen, Berlin, and then through the Warsaw ghetto, detention camp in Wülzburg, and finally to Montreux, he existentialized the struggle between the isolated talmudic culture of Eastern Europe and the Talmud cum secular culture of the West and its synthetic conclusion.

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35

Jacobson, David C. "“Kill Your Ordinary Common Sense and Maybe You'll Begin to Understand”: Aharon Appelfeld and the Holocaust." AJS Review 13, no. 1-2 (1988): 129–52. http://dx.doi.org/10.1017/s0364009400002324.

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When Aharon Appelfeld emigrated in his early teens to the Land of Israel on the eve of the establishment of the state, he and other Holocaust survivors his age felt ashamed of their experiences of suffering in the war, which seemed to them to be so meaningless and insignificant in comparison to the constructive tasks of nation building that had been undertaken by the yishuv.

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36

Rendsburg, Gary A. "Marking Closure." Vetus Testamentum 66, no. 2 (March 21, 2016): 280–303. http://dx.doi.org/10.1163/15685330-12301229.

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The literary device of stylistic change to indicate closure is barely recognized by biblical scholars. Apart from Aharon Mirsky, who wrote the seminal article and monograph on the subject, very few scholars have paid attention to this technique. The present article summarizes the work of Mirsky and two others (with six examples total), and then proceeds to present an additional nineteen examples of this literary device.

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37

Cohen, Susan L. "Tel Kabri: The 1986-1993 Excavation Seasons. Aharon Kempinski." Bulletin of the American Schools of Oriental Research 336 (November 2004): 75–77. http://dx.doi.org/10.2307/4150094.

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38

Laval, Julie. "Aharon Appelfeld, Je suis une rémanence de l’histoire juive." Témoigner. Entre histoire et mémoire, no. 115 (March 1, 2013): 196–98. http://dx.doi.org/10.4000/temoigner.643.

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39

Berkowitz, Beth. "Reclaiming Halakhah: On the Recent Works of Aharon Shemesh." AJS Review 35, no. 1 (April 2011): 125–35. http://dx.doi.org/10.1017/s0364009411000080.

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Bialik may have protested in “halakhah and aggadah” that aggadah had become too dominant in his day, but for countless generations it was halakhah that possessed greater gravitas, thanks to the geonim and their successors. Bialik was onto something, however, since even he succumbed to the power of aggadah—his most popular work was Sefer Ha-Aggadah. In the contemporary academy, aggadah continues to flourish. The encounter between midrash and literary theory in the 1980s, and between talmudic aggadah and stam-oriented source criticism in the 1990s and today, have firmly secured aggadah's territory on the academic map. Some aggadot have been scrutinized by so many scholarly eyes—the oven of Akhnai, the heresy of Elisha ben Abuya, the partnership of Rabbi Yoḥanan and Resh Lakish—that they seem to constitute a new Jewish core curriculum.

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40

Suchoff, David Bruce. "Aharon Appelfeld: From Individual Lament to Tribal Eternity (review)." Criticism 44, no. 4 (2002): 441–45. http://dx.doi.org/10.1353/crt.2003.0025.

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41

Harel, Alon. "Skeptical Reflections on Justice Aharon Barak's Optimism - The Judge in Democratic Society by Aharon Barak [Princeton University Press, Princeton, 2006] 360 pp." Israel Law Review 39, no. 3 (2006): 261–83. http://dx.doi.org/10.1017/s0021223700013200.

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42

Limbach, Jutta. "Direitos humanos em tempos de terror." Revista Brasileira de Direitos Fundamentais & Justiça 6, no. 19 (June 30, 2012): 13–21. http://dx.doi.org/10.30899/dfj.v6i19.326.

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Escolhi um tema que concerne a ambos os nossos Estados – Israel e Alemanha – e que de tempos em tempos coloca um desafio aos nossos tribunais: o respeito aos direitos humanos em tempos de terrorismo. Em Israel, assim como na Alemanha, existe um firme consenso sobre a necessidade de combater o terror. Em ambos há muita controvérsia em relação à melhor maneira de conduzir essa luta. A questão posta é se a segurança coletiva é a inimiga da liberdade individual. Como Aharon Barak corretamente disse: “Lutar contra o terrorismo de um modo eficaz envolve, de um lado, identificar o correto equilíbrio entre segurança e interesse público e, de outro, a necessidade de salvaguardar os direitos humanos e as liberdades fundamentais”4. Esse dilema é bem conhecido do sistema jurídico israelense. Desde a sua fundação, o Estado de Israel tem sido alvo de ameaças contra a sua existência e de terríveis atividades terroristas. Por conseguinte, a experiência israelense – não apenas no campo legal e judicial – é importante para aqueles que estão envolvidos na luta contra o terrorismo. Eu devo agradecer a meu ex-colega Aharon Barak, que me informou regularmente, e, no tocante à minha palestre hoje, sobre as decisões da Suprema Corte referentemente à tortura, à cerca de separação e a outras questões nesse contexto.

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43

Bieliauskaitė, Jolanta, and Vytautas Šlapkauskas. "Aharon Barak’s Legal Ideology in the Context of European Constitutionalism." Baltic Journal of Law & Politics 10, no. 1 (June 1, 2017): 183–204. http://dx.doi.org/10.1515/bjlp-2017-0007.

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Abstract The EU lacks the legal ideology as a social instrument that could satisfy the spirit of liberal democracy and would help to consolidate different societies to a solid European demos. Although the existence of an ideological system alone does not guarantee social consensus, it helps to manage dissension within the limits of particular values and norms. It is because a legal ideology provides the structure for social thought that individuals and social groups are able to interpret the nature of emerging conflicts and the interests they support. The article demonstrates that the neoliberal way of thinking that prevails in contemporary Europe does not meet the spirit of the constitutionalism of the EU Member States; the article introduces some aspects of Aharon Barak’s legal ideology that could be relevant for the formation and development of European demos and constitutionalism. In order to achieve this aim, the research is focused on issues that emerge in the area of three main pillars of constitutionalism: (1) adherence to the rule of law, (2) limited and accountable government, and (3) protection of fundamental human rights.

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44

Nash, S. "Authors and Women as Antiheroes in Aharon Megged's Later Works." Modern Judaism 22, no. 1 (February 1, 2002): 28–60. http://dx.doi.org/10.1093/mj/22.1.28.

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45

Wilson, Mark. "Aharon Kellerman, The internet city – People, companies, systems and vehicles." Environment and Planning B: Urban Analytics and City Science 47, no. 9 (November 2020): 1758–60. http://dx.doi.org/10.1177/2399808320972493.

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46

Stampfer, Shaul. "Halakhic Positions of Rabbi Joseph B. Soloveitchik - By Aharon Ziegler." Religious Studies Review 32, no. 1 (January 2006): 51–52. http://dx.doi.org/10.1111/j.1748-0922.2006.00038_3.x.

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47

Weinstein-Evron, Mina, Louis Scott, and Liora Kolska Horwitz. "Special issue on ‘Palaeoenvironment’ in honour of Professor Aharon Horowitz." Journal of Arid Environments 74, no. 7 (July 2010): 723–24. http://dx.doi.org/10.1016/j.jaridenv.2009.11.005.

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48

Mittenberg, Valerie. "Book Review: Finding the Fountain of Youth: The Science and Controversy behind Extending Life and Cheating Death." Reference & User Services Quarterly 57, no. 4 (June 15, 2018): 304. http://dx.doi.org/10.5860/rusq.57.4.6718.

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The untimely death of his wife inspired Aharon W. Zorea to write about the universal desire to extend life. Dr. Zorea had touched briefly on the topic of antiaging in Steroids (Greenwood, 2014), a reference book in which he outlined the medical and social debates surrounding the use of steroids to enhance human performance. In Finding the Fountain of Youth: The Science and Controversy behind Extending Life and Cheating Death, he traces the history of humankind’s obsession with youth and longevity, and he provides fascinating perspectives from myth, religion, philosophy, science, and sociology.

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49

Nativ, Galia. "The Evident, the Secretive and the Mysterious in Analytic Group Psychotherapy." Group Analysis 44, no. 4 (October 28, 2011): 408–20. http://dx.doi.org/10.1177/0533316411411411.

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Three dimensions of human consciousness—the evident, the secretive and the mysterious—are reflected in the analytic therapy group. The aim of my article is to demonstrate this by discussing each dimension’s origin, quality and function in the group and their influence on each member and on the group matrix. I will illustrate my ideas with anecdotes from my analytic group and will also draw on excerpts from the novel, Laish (1994), by Israeli author Aharon Appelfeld. I will also make brief reference to certain relevant ideas of Plato.

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Cristina, Paula-Greta. "The Image of Bukovina in Aharon Appelfeld’s Writing. Spectres of Marginality." Studia Judaica 22 (2017): 158–78. http://dx.doi.org/10.24193/sj.2017.v22.9.

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