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Готові списки джерел за темами / Hebrew Jewish religious poety / Статті в журналах

Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Hebrew Jewish religious poety.

Статті в журналах з теми "Hebrew Jewish religious poety"

Автор: Grafiati

Опубліковано: 25 липня 2024

Оновлено: 31 липня 2025

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1

Yemini, Bat-Zion. "Sivan Baskin: Multilingual Israeli Poet in the Age of Globalization." Review of Rabbinic Judaism 24, no. 2 (2021): 247–63. http://dx.doi.org/10.1163/15700704-12341385.

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Abstract Sivan Baskin, a poet and literary translator, started writing on the Internet in the early years of the millennium on the “New Stage” site and has published three books of poetry. Baskin’s writing is characterized by multilingualism, inserting words from various languages, written in their own alphabet, within a poem in Hebrew. Although these words or phrases are few and far between, they are conspicuous by their presence and foreignness, representing multiculturalism. Baskin is the first Hebrew poet in multicultural Israel to do this. This article cites four poems that reflect Baskin

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2

Abdalameer Nayyef Al- HUDEEB, Faeza. "THE IMPACT OF ISLAMIC PHILOSOPHY ON JEWISH PHILOSOPHY MUSA BIN MAIMON (MODEL)." International Journal of Education and Language Studies 04, no. 01 (2023): 15–23. http://dx.doi.org/10.47832/2791-9323.1-4.2.

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Arab culture influenced Jewish intellectual life in all its aspects. It affected Hebrew literature, Arabic grammar, modern Hebrew poetry and modern Hebrew prose, but the most influential was in the field of Jewish philosophical thought. Islamic Spain was influenced by various philosophical and religious fields, and Islamic thought began to be evident in Jewish philosophical thought. A number of thinkers appeared in Spain, among them: Ibn Asra, Ibn Arabi, and Ibn Rushd, and they were credited with mixing philosophy with religion. The works of Ibn Rushd and Maimonides are the ideal picture of th

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3

Decter, Jonathan. "The Jewish Ahl al-Adab of al-Andalus." Journal of Arabic Literature 50, no. 3-4 (2019): 325–41. http://dx.doi.org/10.1163/1570064x-12341390.

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Abstract This article studies the use of adab and related terminology among medieval Jewish authors with particular attention to shifts in cultural and religious sensibilities, matters of group cohesion and self-definition, and the contours of adab discourse across religious boundaries. The article demonstrates that, although Jews in the Islamic East in the tenth century internalized adab as a cultural concept, it was in al-Andalus that Jews first self-consciously presented themselves as udabā. The article focuses on works of Judeo-Arabic biblical exegesis, grammar, and poetics as well as Hebr

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4

Akram, Noor. "https://habibiaislamicus.com/index.php/hirj/article/view/287." Habibia Islamicus 7, no. 3 (2023): 01–34. http://dx.doi.org/10.47720/hi.2023.0703u01.

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Judaism is one of the most mysterious religions in the world. Despite the large number of Jews in the world, people are generally unable to know about Jewish customs and traditions. There are many reasons for this mystery. One of them is that this religion only accepts people of a certain race, due to which other people are generally ignorant of their religious thought, philosophy, and practice. The other reason for their mysteriousness is their different religious calendar system. Their names of months, counting of years, and festivals are neither entirely on the solar calendar nor entirely o

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5

Tohar, Vered. "Ethno-Symbolism in Aron Lyuboshitsky’s Hebrew Literary Works for Jewish Youth." Studia Judaica, no. 1 (49) (September 28, 2022): 85–106. http://dx.doi.org/10.4467/24500100stj.22.003.16297.

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The article focuses on three poems authored by Aron Lyuboshitsky (1874–1942?), a Hebrew teacher, author, poet, editor, and translator, who lived and worked in Warsaw and Łódź, and his contribution to building a Jewish national identity through his literary works for children and youth. The prism through which the article views Lyuboshitsky’s activities is that of ethno-symbolism, a concept drawn from the field of cultural studies. For an ethno-symbolic analysis of his works, three key criteria were considered: (1) linking the present to the past; (2) using cultural symbols; and (3) actively pr

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6

Simon, Rachel. "The Contribution of Hebrew Printing Houses and Printers in Istanbul to Ladino Culture and Scholarship." Judaica Librarianship 16, no. 1 (2011): 125–35. http://dx.doi.org/10.14263/2330-2976.1008.

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Sephardi printers were pioneers of moveable type in the Islamic world, establishing a Hebrew printing house in Istanbul in 1493. Initially emphasizing classical religious works in Hebrew, since the eighteenth century printers have been instrumental in the development of scholarship, literature, and journalism in the vernacular of most Jews of the western Ottoman Empire: Ladino. Although most Jewish males knew the Hebrew alphabet, they did not understand Hebrew texts. Communal cultural leaders and printers collaborated in order to bring basic Jewish works to the masses in the only language they

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7

Goodblatt, Chanita. "Michael Gluzman. The Politics of Canonicity: Lines of Resistance in Modernist Hebrew Poetry. Contraversions: Jews and Other Differences. Stanford: Stanford University Press, 2003. xiv, 250 pp." AJS Review 29, no. 1 (2005): 179–81. http://dx.doi.org/10.1017/s0364009405310099.

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In his epilogue to The Politics of Canonicity, Michael Gluzman has aptly delineated the parameters of this book, by writing that it “originates from the American debate on canon formation and cultural wars that predominated academic discourse during my years at University of California, Berkeley” (p. 181). This statement firmly sets its author within a critical context that auspiciously brings a wider literary discourse, such as that sustained by Chana Kronfeld and Hannan Hever, into the realm of modern Hebrew poetry. In particular, The Politics of Canonicity is identified by its publication i

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8

Decter, Jonathan. "The (Inter-religious?) Rededication of an Arabic Panegyric by Judah al-Ḥarīzī". Journal of Arabic Literature 51, № 3-4 (2020): 351–68. http://dx.doi.org/10.1163/1570064x-12341412.

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Abstract This article studies two versions of an Arabic panegyric by the Jewish poet Judah al-Ḥarīzī, one preserved in Hebrew (Judeo-Arabic) script and the other in Arabic script in a biographical dictionary by al-Mubārak ibn Aḥmad al-Mawṣilī (1197-1256). The Judeo-Arabic version was dedicated to a Jewish physician. While the version transmitted by al-Mawṣilī does not have a named addressee, it was likely dedicated to a Muslim. By reading the two versions as iterations of the same basic text accommodated to specific circumstances, this article demonstrates the ways in which the author modulate

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9

Goldman-Ida, Batsheva. "Introductory Remarks on Georg Langer’s “On the Function of the Jewish Doorpost Scroll” from 1928." IMAGES 13, no. 1 (2020): 77–88. http://dx.doi.org/10.1163/18718000-12340127.

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Abstract Batsheva Goldman-Ida, art historian and museum curator, introduces the article by Jiří Mordechai Georgo Langer (1894, Prague–1943, Tel Aviv): “On the Function of the Jewish Doorpost Scroll,” presented for the first time in English translation, and originally written for the Freud journal Imago in 1928. Langer, a Hebrew poet and teacher of Jewish studies was a friend of Franz Kafka. Langer joined the Belz Hasidism from 1913–16 and was one of the people who introduced Kafka to Hasidism. Langer suggests an explanatory model for Jewish religious artifacts such as the Mezuzah and Phylacter

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10

Shepkaru, Shmuel. "Susan L. Einbinder. Beautiful Death: Jewish Poetry and Martyrdom in Medieval France. Princeton and Oxford: Princeton University Press, 2002. x, 219 pp." AJS Review 28, no. 2 (2004): 371–73. http://dx.doi.org/10.1017/s0364009404290213.

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Can medieval Jewish poetry teach us history? Asked differently, can scholars draw on medieval poetry (piyyutim) to reconstruct historical events? In Beautiful Death, Einbinder narrows down this matter to the case of Ashkenazic martyrological poetry. To answer this question, Einbinder has analyzed over seventy Hebrew poems from northern France, England, and Germany; they span the period following the First Crusade (1096), ending with the Rindfleisch massacres of 1298 in Germany and King Philip IV's expulsion of the French Jews in 1306.

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11

Sheir, Ahmed Mohamed. "Shared Memory and History: The Abrahamic Legacy in Medieval Judaeo-Arabic Poetry from the Cairo Genizah." Religions 15, no. 12 (2024): 1431. http://dx.doi.org/10.3390/rel15121431.

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The Cairo Genizah collections provide scholars with a profound insight into Jewish culture, history, and the deeply intertwined relationships between Jews, Muslims, and Christians. Among these treasures are often overlooked Arabic poetic fragments from the eleventh to fifteenth centuries, which illuminate the shared Abrahamic legacy. This paper explores mainly two unpublished poetic fragments written in Judaeo-Arabic (Arabic in Hebrew script), analyzing how they reflect a shared Jewish–Muslim cultural memory and history, particularly through the reverence for Abraham, Isaac, Jacob, and other k

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12

Kotlerman, Ber. "SOUTH AFRICAN WRITINGS OF MORRIS HOFFMAN: BETWEEN YIDDISH AND HEBREW." Journal for Semitics 23, no. 2 (2017): 569–82. http://dx.doi.org/10.25159/1013-8471/3506.

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Morris Hoffman (1885-1940), who was born in a Latvian township and emigrated to South Africa in 1906, was a brilliant example of the Eastern European Jewish maskil writing with equal fluency in both Yiddish and Hebrew. He published poetry and prose in South African Yiddish and Hebrew periodicals. His long Yiddish poem under the title Afrikaner epopeyen (African epics) was considered to be the best Yiddish poetry written in South Africa. In 1939, a selection of his Yiddish stories under the title Unter afrikaner zun (Under the African sun) was prepared for publishing in De Aar, Cape Province (w

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13

Hasan-Rokem, Galit. "Hagar's Prayer in the Desert and Great Bracha in the High: A Dissenting and Decentralizing Voice in Israeli Poetry." Shofar: An Interdisciplinary Journal of Jewish Studies 41, no. 2 (2023): 186–200. http://dx.doi.org/10.1353/sho.2023.a911224.

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Abstract: This essay addresses the power of poetry to express dissenting voices in a society that demands ideological unity in the name of collective survival. The revival of Hebrew has been intimately associated with Zionist cultural politics. However, Hebrew poetry has continuously challenged the dominant ideological precepts of the political movements of Zionism. This essay focuses on reading the poetry of Bracha Serri, a feminist poet who was born in Sanaa, Yemen in 1940 and passed away in Jerusalem in 2013. The religious education of her childhood, her academic studies, and the period she

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14

Lieber, Laura. "Portraits of Righteousness: Noah in Early Christian and Jewish Hymnography." Zeitschrift für Religions- und Geistesgeschichte 61, no. 4 (2009): 332–55. http://dx.doi.org/10.1163/157007309789346461.

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AbstractThe transformation of Noah into a Christian ideal in the writings of Aphrahat and Ephrem (4th century), with the resulting denigration of Noah in much rabbinic exegesis, is well documented. The purpose of this essay is to examine the characterization of Noah in the liturgical (as opposed to the scholarly) setting. Four groups of works are examined: the Hebrew Avodah poems and the hymns of Ephrem the Syrian (4th century); and the kontakia of Romanos the Melodist and the liturgical poems of the Jewish poet Yannai (6th century). These sources reveal that the individual poets felt great fr

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15

Rubanovich, Julia. "Joseph and His Two Wives: Patterns of Cultural Accommodation in the Judæo-Persian Tale of Yusof and Zoleykhā." Journal of Persianate Studies 13, no. 2 (2021): 146–95. http://dx.doi.org/10.1163/18747167-bja10006.

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Abstract The Tale of Yusof and Zoleykhā appears as part of a religious epic poem, the Bereshit-nāma (Book of Genesis), by the fourteenth-century Judæo-Persian poet Shāhin. Composed in 1358–59, in classical Persian with an admixture of Hebraisms and written in Hebrew characters, this tale was enormously popular within Persian-speaking Jewish communities and was frequently copied on its own. The paper focuses on two episodes from this story: Yusof’s marriages to Zoleykhā and to Osnat (Asenath). Shāhin was active in the late Il-khanid and early post-Mongol periods, when new forms of patronage of

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16

Malkiel, David. "Renaissance in the Graveyard: The Hebrew Tombstones of Padua and Ashkenazic Acculturation in Sixteenth-Century Italy." AJS Review 37, no. 2 (2013): 333–70. http://dx.doi.org/10.1017/s0364009413000299.

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The acculturation Ashkenazic Jews in Italy is the focus of the present discussion. By 1500 Jews had been living in Padua for centuries, but their cemeteries were destroyed in the 1509. Four cemeteries remained with over 1200 inscriptions between 1530–1860. The literary features of the inscriptions indicate a shift from a preference for epitaphs written in prose, like those of medieval Germany, to epitaphs in the form of Italian Jewry's occasional poetry. The art and architecture of the tombstones are part and parcel of the Renaissance ambient, with the portals and heraldry characteristic of Pa

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17

Kuśmirek, Anna. "“Jacob’s Blessing” (Gen 49:1–28) in Targumic Interpretation." Collectanea Theologica 90, no. 5 (2021): 95–122. http://dx.doi.org/10.21697/ct.2020.90.5.06.

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Genesis 49 shows the scene that takes place at the deathbed of the patriarch Jacob. In the face of his upcoming death, Jacob calls on all of his sons that they may listen to and accept his words of valediction. The patriarch addresses each of them individually. This piece of text serves an example of the biblical poetry in which metaphors play an important role. In the Hebrew text there are words and phrases that raise many doubts and questions. Not only contemporary translators and biblical scholars contend with these difficulties, but ancient and medieval commentators did as well. The Aramai

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18

Grossman, Eliav. "Three Aramaic Piyyutim for Purim: Text, Context, and Interpretation." Aramaic Studies 17, no. 2 (2019): 198–255. http://dx.doi.org/10.1163/17455227-01702006.

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Abstract This article presents a critical edition of three Aramaic piyyutim for Purim. The piyyutim are unique in that they were not written in Hebrew, the overwhelmingly dominant language of classical piyyutim, but in a biblicizing register of Aramaic. This puts these piyyutim in conversation with other forms of Jewish Aramaic poetry, namely poems written in Jewish Palestinian Aramaic (JPA). The article includes a detailed analysis of the relation between the JPA poems for Purim and the piyyutim presented herein, and it argues that overt anti-Christian polemics are common to both. The Aramaic

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19

Feinberg, Anat, and Robert Jütte. "Jüdisch-christliche Volksmedizin in einer Idylle Saul Tschernichowskys." Aschkenas 29, no. 1 (2019): 161–73. http://dx.doi.org/10.1515/asch-2019-0010.

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Abstract When working as a country doctor in Czarist Russia, the Jewish author and poet Saul Tschernichowsky (1875-1943) had close contact with the rural population and with the Jews living there. Meeting the village folk and peasants brought back memories of his own childhood spent in the country that made him realize the discrepancy between »yesterday’s world« and modern times. Academic medicine did not count for much in the country. The peasants wanted »proper« drugs, by which they meant drugs whose strong smell and conspicuous colour suggested effectiveness. Some of Tschernichowsky’s medic

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20

Lieber, Laura S. "Call and Response: Antiphonal Elements in Jewish Palestinian Aramaic Poetry." Aramaic Studies 17, no. 2 (2019): 127–44. http://dx.doi.org/10.1163/17455227-01702001.

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Abstract In this essay, the varieties of refrain structures used in the body of Jewish Palestinian Aramaic poetry from late antiquity provide a laboratory for examining the intersection of acclamation structures and piyyutim. The fact that these poems were written in the vernacular of the community rather than in Hebrew complicates our understanding of their performative setting but at the same time may make it easier to consider a variety of potential modes of community engagement, as we are not constrained by the potential norms of a fixed liturgical setting. The analysis offered here, tenta

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21

Piamenta, Moshe. "Intra- and Intercommunal Appellations in Judeo-Yemeni." Arabist: Budapest Studies in Arabic 17 (1996): 19–30. http://dx.doi.org/10.58513/arabist.1996.17.3.

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In Judeo-Yemeni, or the Arabic dialect of the Jews of the Yemen, both urban and rural, a specific lexicon developed over the ages including epithets, additional, or synonymous popular names – word coinages not current with the Muslim majority. Intracommunal Jewish appellations in the Yemen are of religious and secular types coined by eloquent poets. Religious appellations refer to Holy Scriptures and places, to the Sabbath and holidays, while secular appellations become established in daily usage. Tendentious intercommunal appellations include reciprocal disgraceful ones aiming at defiling bel

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22

MO, Zhengyi. "The Comparison and Exploration of the Subject Difference between Lamentations and Lament of Capital Ying." International Journal of Sino-Western Studies 21 (December 9, 2021): 91–99. http://dx.doi.org/10.37819/ijsws.21.143.

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Lamentations and lament of capital Ying are models of city lament in ancient Hebrew-and Chinese classical literary traditions respectively. A comparative study shows that there are significant subject difference between lamentations and lament of capital Ying . Lamentations is the collective works, and its compilation and inheritance function as emotional expression of sufferings of the past, present and future of the Jewish people, reflecting their infinite belief of transcendent God . In contrast, lament of capital Ying is the creation of Qu Yuan, and under the influence of the sage's commit

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23

Levin, Elizabetha. "Various Times in Abraham Ibn Ezra’s Works and Their Reflection in Modern Thought." KronoScope 18, no. 2 (2018): 154–70. http://dx.doi.org/10.1163/15685241-12341414.

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AbstractAbraham Ibn Ezra is one of the most many-sided medieval intellectuals, widely admired for his unique combination of scientific ideas with religious feeling, philosophical thought and poetical perception. This paper focuses on selected issues from hisoeuvrethat are of interest to time researchers.In modern English, the term “time” has a fairly broad spectrum of meanings, which can refer to a long list of distinct temporalities in medieval Hebrew texts. Unfortunately, the sharp difference between various Hebrew words such as “et” or “zman” goes unrecognized by those who read Ibn Ezra in

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24

Weinhouse, Linda. "Faith and Fantasy: the Texts of the Jews." Medieval Encounters 5, no. 3 (1999): 391–408. http://dx.doi.org/10.1163/157006799x00169.

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AbstractIn the mystery plays, in the Miracles of the Virgin, and in the work of Chaucer, Marlowe, and Shakespeare, Jews are seen in light of Christian teachings which depicted them as corporeal, often depraved, beings unwilling to accept the spiritual truths embodied in Christ. This paper analyzes the lamentations/kinot written by Hebrew liturgical poets to mourn the Jewish victims of the crusaders who, on their way to fight the Muslim infidels, decided to rid themselves of the Jewish infidels in their midst. When the images that the Jews used to describe themselves and their enemies in these

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25

Tal, Abraham. "In Search of Late Samaritan Aramaic." Aramaic Studies 7, no. 2 (2009): 163–88. http://dx.doi.org/10.1163/147783509x12627760049750.

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Abstract Although abandoned as vernacular, Aramaic was not completely disregarded by Samaritan writers during the first centuries of Muslim rule in Palestine. Their literary product, poor in style and thematic when compared with the compositions of the Byzantine period, is written in what we may designate as 'Late Samaritan Aramaic'. Leaning on literary patterns borrowed from ancient poetry it is a kind of conventional Aramaic, marked by a rather limited respect for grammatical rules, with heavy traces of Hebrew and, at times, Arabic. In this it resembles the language dominant in Jewish contem

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Levine, Baruch A. "Scholarly Dictionaries of Two Dialects of Jewish Aramaic." AJS Review 29, no. 1 (2005): 131–44. http://dx.doi.org/10.1017/s0364009405000073.

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The two dictionaries under review represent the product of decades of assiduous research and persistent effort on the part of Professor Michael Sokoloff of Bar Ilan University. Previoiusly, he has contributed major works in the Aramaic field in collaboration with other scholars. There is, first of all, A Corpus of Christian Palestinian Aramaic (Gröningen: Styx Publications, 1997), a multivolume edition of texts prepared in collaboration with Christa Müller-Kessler. This was followed by a Hebrew work, [Jewish Palestinian Aramaic Poetry from Late Antiquity] (Jerusalem: Israel Academy of the Scie

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Oberg, Andrew. "Dry, Weary, Smiling Bones: Finding a ‘Yes’ through Hebrew Narrative and a Reduced Spirituality." Religions 13, no. 1 (2022): 78. http://dx.doi.org/10.3390/rel13010078.

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Life can be a difficult phenomenon to acquiesce to, much less embrace. Tragedy is seemingly around every corner, and very many philosophies and faiths both ancient and modern have championed the exit from existence over its entrance. Existentialism and nihilism proclaim the seizure or suicide of one’s undesired birth, moksha and nirvana the blessed non-return of a wandering soul. Yet against these currents the Jewish ideational approach to being, with its ever-old and newness, has consistently given the world a ‘yes’, and this apparently despite having every reason not to; although perhaps “be

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Mickiewicz, Franciszek. "Theologization of Greek Terms and Concepts in the Septuagint and New Testament." Verbum Vitae 39, no. 3 (2021): 751–69. http://dx.doi.org/10.31743/vv.11109.

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Hellenistic literature, having great achievements in the fields of philosophy, drama, and poetry, did not know the theological concepts and issues which underlie the texts contained in the Hebrew Bible. So when the creators of the Septuagint, and then also the authors of the New Testament, used the Greek language to convey God’s inspired truths to the world, they were forced to give secular terms a new theological meaning, frequently choosing neutral words for this purpose, not burdened with negative associations. With their translation work, they built a kind of bridge between Hellenic and J

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Harari, Dror, and Gillit Kroul. "Debating Natalism: Israeli One-Woman Shows on Experiencing Childlessness." New Theatre Quarterly 35, no. 02 (2019): 121–34. http://dx.doi.org/10.1017/s0266464x19000046.

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Natalism constitutes one of the main values of Israeli society, to the extent that the state’s explicit policy is to encourage and heavily finance childbearing. Whatever the reasons for this pronatalist ideology may be – religious, cultural, or politico-demographic – the fact is that, in twenty-first century Israel, motherhood is still considered a biological imperative; and a Jewish-Israeli woman’s reproductive body is implicitly mobilized for national needs. Against the backdrop of this persistent pro-birth agenda, in this study Dror Harari and Gillit Kroul discuss a noteworthy number of rec

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30

Piątek, Anna. "Motywy wędrówki dusz i dybuka w kulturze żydowskiej i ich współczesna realizacja w twórczości Jony Wolach." Adeptus, no. 7 (June 30, 2016): 50–66. http://dx.doi.org/10.11649/a.2016.004.

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Motifs of transmigration of souls and dybbuk in Jewish culture and their contemporary implementation in the works by Yona WollachThis article describes two concepts important for Jewish mysticism – dybbuk and the transmigration of soul, and goes on to present their contemporary usage in the works by Yona Wollach. The concept of the transmigration of souls (in Hebrew: gilgul neshamot) describes a situation whereby the soul of a dead person returns to the this world and occupies a new body. In the case of the dybbuk (in Hebrew: dibuk), on the other hand, the body of a living person, who has his

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Perry. "REVIEW: Adena Tanenbaum.JEWISH METAPHYSICAL POETRY?: THE CONTEMPLATIVE SOUL: HEBREW POETRY AND PHILOSOPHICAL THEORY IN MEDIEVAL SPAIN. Leiden: Brill, 2002." Prooftexts 25, no. 1-2 (2005): 210. http://dx.doi.org/10.2979/pft.2005.25.1-2.210.

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Pinsker, Shachar. "American Hebrew Literature: Writing Jewish National Identity in the United States by Michael Weingrad, and: Red, Black, and Jew: New Frontiers in Hebrew Literature by Stephen Katz, and: Sanctuary in the Wilderness: A Critical Introduction to American Hebrew Poetry by Alan Mintz (review)." American Jewish History 97, no. 2 (2013): 183–88. http://dx.doi.org/10.1353/ajh.2013.0003.

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Rooh Ullah and Dr Mushtaq Ahmad. "Research Review of the Tolerance of Muslims with Non-Muslims in Spain and its Impacts." Journal of Islamic Civilization and Culture 3, no. 01 (2020): 94–110. http://dx.doi.org/10.46896/jicc.v3i01.86.

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Islamic ideology is the basis and source of Islamic state, which sets out the rights of Muslims as well as the Dhimmis. Islam teaches the tolerance and fairness to non-Muslims citizens. Islam gives the non-Muslims religious freedom. Quran says, “There is no compulsion in Faith”. Prophet Muhammad (P.B.U.H) says, “If anyone wrongs a Mu'ahid, detracts from his rights, burdens him with more work than he is able to do, or takes something from him without his consent, I will plead for him on the Day of Resurrection”. Arab Muslims conquered Spain in 711 A.C. The Muslims defeated Christians there, whi

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34

Marcinkowski, Roman. "Hebrew as a Subject of Research and Teaching in Poland from the Early 16th Century to the 20th Century. A Contribution to Further Reflections." Verbum Vitae 41, no. 2 (2023): 309–37. http://dx.doi.org/10.31743/vv.13715.

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The paper explores the history of Hebrew studies in Poland from the early 16th century to the 20th century. The beginnings of academic studies and thorough research into biblical Hebrew can be traced back to the 16th century as the first lecturers of classical languages appeared at the Kraków University. They were also the first to write textbooks for learning this language, and some of tchem translated biblical books from their original languages. Jewish printing houses had a significant impact on the growing interest in Hebrew studies, both in the Jewish and Christian communities. Passion fo

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Grabiner, Sarah. "Liturgical Hebrew as Quasilect; Liturgical English as Sociolect." Religions 16, no. 2 (2025): 257. https://doi.org/10.3390/rel16020257.

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This paper considers a corpus of translations of blessings in bilingual Hebrew–English prayer books from 1940 to the present day, spanning the breadth of religious and sociocultural outlooks. I show how this little-studied body of Jewish text belies the special nature of liturgical language, and how this register of Hebrew–English language combination, so ubiquitous in Jewish communal life, conveys meaning in a particular manner. I explore how liturgical Hebrew constitutes a quasilect in anglophone Jewish communities andhow the language of liturgical translation should be considered a special

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Rothenberg, Celia. "Jewish Yoga: Experiencing Flexible, Sacred, and Jewish Bodies." Nova Religio 10, no. 2 (2006): 57–74. http://dx.doi.org/10.1525/nr.2006.10.2.57.

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ABSTRACT: This article delineates and explores three distinctive, although frequently overlapping forms of "Jewish yoga": Judaicized yoga, Hebrew yoga, and Torah yoga. Each of these is an evolving system of mental, spiritual, and physical experiences based both on yogic practices and on a variety of Jewish teachings as interpreted by different Jewish yoga teachers. To contextualize the development and spread of all types of Jewish yoga, I begin by briefly discussing the Jewish Renewal Movement and hatha yoga in North America today. Then, one example of a Judaicized yoga class is explored throu

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RUDA, Oksana. "THE ROLE OF THE «MIZRACHI» POLITICAL PARTY IN THE DEVELOPMENT OF JEWISH PRIVATE SCHOOLING IN INTERWAR POLAND." Ukraine: Cultural Heritage, National Identity, Statehood 33 (2020): 69–80. http://dx.doi.org/10.33402/ukr.2020-33-69-80.

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The activity of the Jewish party «Mizrachi» in the 20s and the 30s of the 20th century, aimed at developing private Jewish schooling with Hebrew as the medium of instruction, is analyzed. In interwar Poland, Jewish students were deprived of the opportunity to receive primary education in public schools in the mother tongue as the medium of instruction, as government officials only partially implemented the Little Treaty of Versailles of 1919. The development of Jewish schooling was also complicated by the Polonization policy, the cultural and linguistic heterogeneity of Poland's Jews. Polish-s

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Benor, Sarah Bunin, and Alicia B. Chandler. "Categorizing personal names among Jews in the contemporary United States." Onoma 59 (2024): 49–72. https://doi.org/10.34158/onoma.59/2024/3.

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This paper analyses the distribution of American Jews’ personal names based on a survey of 6,816 American Jews. The non-random sample yielded 2,868 discreet names. We developed ten naming categories: Hebrew Biblical Character, English Biblical Character, Ambiguous Biblical Character, Hebrew Post-Biblical, Yiddish Biblical Character, Yiddish, Hebrew Biblical Modern, Hebrew Modern, Ambiguously Jewish, and No Jewish Origin. Respondents were asked to rate the likelihood of Jewishness for 26 names, their name, their spouse’s name, and their children’s names. Based on this data, we developed two umb

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Selvén, Sebastian. "The Bible in Jewish–Christian Dialogue: A Jewish Perspective." Expository Times 128, no. 6 (2016): 268–75. http://dx.doi.org/10.1177/0014524616667662.

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This paper presents some of the important issues pertaining to the role of the (Hebrew) Bible in Jewish–Christian dialogue, some of the problems arising around it, and suggests some solutions to how Jews and Christians can share this corpus without forcing Christian readers to give up their unique perspective on the text or justifying reading practices in which Jews lose a full claim on the text.

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Polliack, Meira. "Rethinking Karaism: Between Judaism and Islam." AJS Review 30, no. 1 (2006): 67–93. http://dx.doi.org/10.1017/s0364009406000031.

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Since the late nineteenth century, scholars have tried to explain Karaism in light of comparative scripturalist trends in the history of religion. These trends manifest a common desire to reinstate the revelational text (i.e., the Hebrew Bible, the Qur'an) as the sole basis for religious law and practice. They deny or considerably delimit, on the other hand, the role of “received tradition” (i.e., Jewish torah she-be‘al peh, Islamic Sunnah) as an independent or complementary source of religious authority and legislation. Consequently, the Karaites’ rejection of Jewish oral law as codified in t

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Glinert, Lewis. "Conceptions of Language and Rhetoric in Ancient and Medieval Judaism." Journal of Qur'anic Studies 22, no. 1 (2020): 133–71. http://dx.doi.org/10.3366/jqs.2020.0414.

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This study explores conceptions of language and rhetoric in ancient and medieval Jewish life and writings which relate to Hebrew, other languages, and language per se, reflecting both ‘religious’ notions and ethnic and national praxis and identity. The main focus in those times was on the language of scripture, but Jews also pondered the purpose of language as a natural, even trivial phenomenon, as a Jewish vernacular, and as an aesthetic or transcendental conduit. Salient themes are Eden, Babel, the evolution of Hebrew and its script, textual hermeneutics, rationalistic and mystical beliefs a

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Yitzhaki, Dafna. "Attitudes to Arabic language policies in Israel." Language Problems and Language Planning 35, no. 2 (2011): 95–116. http://dx.doi.org/10.1075/lplp.35.2.01yit.

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The paper reports the findings of a survey study which examined attitudes towards a range of language policies for the Arabic language in Israel. Arabic is an official language in Israel as a result of a Mandatory Order (1922) which dictates comprehensive Hebrew-Arabic bilingual conduct by state authorities. In practice, Arabic’s public position in Israel is marginal, and Hebrew is the dominant language in Israeli public spheres. Arabic speakers, a national indigenous minority, and Jewish immigrants from the Former Soviet Union, form the two largest language-minority groups in Israel. The stud

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Dweck, Yaacob. "What Is a Jewish Book?" AJS Review 34, no. 2 (2010): 367–75. http://dx.doi.org/10.1017/s0364009410000395.

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Moritz Steinschneider opened the greatest monument in the study of Hebrew bibliography, hisCatalogus Librorum Hebraeorum in Bibliotheca Bodleiana, with the following statement:Our catalog, which we have designated “The Catalog of Hebrew Books in the Bodleian Library” because it is best, contains a concise and detailed overview of the majority of Hebrew books, as well as some that pertain in a way to Jewish literature.

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Nethanel, Lilach. "The Non-Reading Reader: European Hebrew Literature at the Turn of the 20th Century." Zutot 14, no. 1 (2017): 112–24. http://dx.doi.org/10.1163/18750214-12341284.

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Abstract European Hebrew literature presents a challenge to the study of early-twentieth-century national literature. By the end of the nineteenth century, the reading of modern Hebrew in Europe was neither part of a religious practice, nor did it merely satisfy a purely aesthetic inclination. It mainly functioned as an ideological means used by a minority of Jews to support the linguistic-national Jewish revival. However, some fundamental contradictions put into question the actual influence of this literature on the political sphere. This article asks a series of questions about this period

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45

Van der Haven, Alexander. "A Jewish Qur’an: An Eighteenth-Century Hebrew Qur’an Translation in Its Indian Context." Religions 14, no. 11 (2023): 1368. http://dx.doi.org/10.3390/rel14111368.

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This essay places the Washington Library of Congress Heb. Ms 183, a Hebrew Qur’an translation from eighteenth-century Cochin, in its South Indian context. After pointing out important general differences between early modern European and South Asian inter-religious cultures and attitudes to translation, this essay analyzes three salient differences between Ms 183 and its Dutch source. Then, the essay scrutinizes three relevant and interrelated contexts: the eighteenth-century Indian diplomatic culture of owning and exchanging scriptural translations; the social position of Muslims and Jews as

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Cohen, Adam S. "Bestiary Imagery in Hebrew Manuscripts of the Thirteenth Century." Religions 15, no. 1 (2024): 133. http://dx.doi.org/10.3390/rel15010133.

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In medieval bestiaries, knowledge about animals and their behavior is regularly given a Christian moral interpretation. This article explores the use of imagery related to the bestiary tradition in three Hebrew books made around the year 1300, focusing especially on the richly decorated Rothschild Pentateuch (Los Angeles, Getty Museum MS 116). These Hebrew books signal how bestiary knowledge and its visual expression could be adapted to enrich the experience of medieval Jewish reader-viewers, adding to our understanding of Jewish-Christian interactions in medieval Europe.

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Nosonovsky, Michael. "Translation or Divination? Sacred Languages and Bilingualism in Judaism and Lucumí Traditions." Religions 13, no. 1 (2022): 57. http://dx.doi.org/10.3390/rel13010057.

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I compare the status of a sacred language in two very different religious traditions. In Judaism, the Hebrew language is the language of liturgy, prayer, and the Written Law. The traditional way of reading Torah passages involved translating them into Aramaic, the everyday language of communication in the Middle East in the first half of the first millennium CE. Later, other Jewish languages, such as Yiddish, played a role similar to that of Aramaic in the Talmudic period, constituting a system referred to as the “Traditional Jewish Bilingualism”. Hebrew lexemes had denotations related to the

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Ruderman, David. "On Defining a Jewish Stance toward Newtonianism: Eliakim ben Abraham Hart'sWars of the Lord." Science in Context 10, no. 4 (1997): 677–91. http://dx.doi.org/10.1017/s0269889700002866.

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The ArgumentThe article studies a small Hebrew book called “The Wars of God” composed by an Anglo-Jewish jeweler who lived in London at the end of the eighteenth century. The book is interesting in further documenting the Jewish response to Newtonianism, that amalgam of scientific, political, and religious ideas that pervaded the culture of England and the Continent throughout the century. Hart, while presenting Newton in a favorable light, departs from other Jewish Newtonians in voicing certain reservations about Newton's alleged religious orthodoxy, specifically his fear that the force of gr

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Kulik, Alexander. "Genre without a Name: Was There a Hebrew Term for “Apocalypse”?" Journal for the Study of Judaism 40, no. 4-5 (2009): 540–50. http://dx.doi.org/10.1163/004722109x12492787778805.

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AbstractAlthough the term for “apocalypse” is not attested as a title or genre definition in the extant corpus of Hebrew or Jewish Aramaic documents, some early Hebrew, Syriac, and Arabic texts may contain rudimentary evidence in favor of the existence of a Hebrew or Jewish Aramaic equivalent for the term. Moreover, its reconstruction can contribute to better understanding of certain wide spread apocalyptic imagery, which must be closely connected to the semantics of this term.

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Boyarin, Daniel. "Dīn as Torah: “Jewish Religion” in the Kuzari?" Archiv für Religionsgeschichte 20, no. 1 (2018): 7–24. http://dx.doi.org/10.1515/arege-2018-0002.

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Abstract:The book known in Hebrew as the Kuzari from twelfth-century Sefardic Spain and one of its iconic texts was written by Rabbi Yehuda Halevi and is called in Arabic, ‏כתאב אלרד ואלדליל פי אלדין אלד'ליל‏‎‎, usually translated with the English “religion,” as “The Book of Refutation and Proof of the Despised Religion.” Modern Hebrew translators give ‏דת‏‎‎ dat for Arabic ‏דין‏‎‎ dīn, just as English translators give “religion,” presupposing that which has to be interrogated and shown, to wit what did the author of the Kuzari and his contemporaneous translator, Rabbi Yehuda Ibn Tibbon (1120

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