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1
Elron, Sari. "Rina Nikova and the Yemenite Group: Between East and West, North and South." Congress on Research in Dance Conference Proceedings 39, S1 (2007): 63–68. http://dx.doi.org/10.1017/s2049125500000121.
Повний текст джерелаАнотація:
Rina Nikova, a Jewish dancer, ballet master, and choreographer, was born in Russia around 1898 and died in Israel in 1974. Nikova established her Yemenite Singing Ballet in 1932. She trained her dancers—young Jewish emigrates from Yemen—with classical ballet technique augmented with various local and migrating influences. She gathered firsthand information on folk dances, music, and costumes by visiting Arab towns and villages and communities of Oriental Jews. Nikova combined those influences into an original creation that was to become a cornerstone of nation-building in Israel.
2
Bronec. "Transmission of Collective Memory and Jewish Identity in Post-War Jewish Generations through War Souvenirs." Heritage 2, no. 3 (July 2, 2019): 1785–98. http://dx.doi.org/10.3390/heritage2030109.
Повний текст джерелаАнотація:
The article includes a sample of testimonies and the results of sociological research on the life stories of Jews born in the aftermath of World War II in two countries, Czechoslovakia and Luxembourg. At that time, Czechoslovak Jews were living through the era of de-Stalinization and their narratives offer new insights into this segment of Jewish post-war history that differ from those of Jews living in liberal, democratic European states. The interviews explore how personal documents, photos, letters and souvenirs can help maintain personal memories in Jewish families and show how this varies from one generation to the next. My paper illustrates the importance of these small artifacts for the transmission of Jewish collective memory in post-war Jewish generations. The case study aims to answer the following research questions: What is the relationship between the Jewish post-war generation and its heirlooms? Who is in charge of maintaining Jewish family heirlooms within the family? Are there any intergenerational differences when it comes to keeping and maintaining family history? The study also aims to find out whether the political regime influences how Jewish objects are kept by Jewish families.
3
Miles, William F. S. "Jewish in Muslim Black Africa: Reflections on the Mazrui-Habtu Debate." Issue 15 (1987): 45–48. http://dx.doi.org/10.1017/s0047160700506027.
Повний текст джерелаАнотація:
As a Jewish political scientist who has lived, taught, and conducted research in Muslim areas of sub-Saharan Africa (particularly Niger and Northern Nigeria), I was more than intrigued with that aspect of the debate between Ali Mazrui and Hailu Habtu-two African Africanists, at least one of whom is of Islamic origin-concerning “Jewish cultural influences on Black Africa” (“The Semitic Impact on Black Africa: Arab and Jewish Cultural Influences”; “The Fallacy of the ‘Triple Heritage’ Thesis: A Critique,” Issue, vol. XIII, 1985). As a reflection on the revolution in Africana studies that has occurred over the past few decades, it is refreshing to note that Westerners (including Jews) may now find themselves to be the objects of intellectual discourse and historical analysis by African scholars-and not, as has traditionally been the case, the other way around.
4
Rohrbacher, Angelika. "Invisible Fences." Method & Theory in the Study of Religion 28, no. 4-5 (November 17, 2016): 337–64. http://dx.doi.org/10.1163/15700682-12341368.
Повний текст джерелаАнотація:
On a superficial level, the differentiation between “Jews” and “non-Jews” functions as one of the best-known lines of demarcation in the representation of Jewish culture and religion. It draws on a hermeneutical boundary between “insiders” and “outsiders” with regard to the understanding of specific “Jewish experiences.” In this article, I add that this division, often supported by theologians and scholars in the scientific study of religion\s, influences the organizational structure of academic institutions as well, bestowing more “authenticity” on the research of Jewish scholars than on that of non-Jewish scholars. I furthermore assert that, from a methodological point of view, this form of insider–outsider distinction can be seen as part of the discourse on first-order essentialism in Jewish Studies, which includes significant regional differences. Whereas many European scholars are oriented toward mono-cultural images of Jewish religions, scholars from the United States are often eager to explore the plurality of the increasingly diverse religious field. In Israel the insider–outsider distinction occurs on quite a different level, since more and more Israeli scholars criticize ethnicized patterns in Jewish studies.
5
FREIBERG, Orit, and Daniela COJOCARU. "Trying to Build Shared Education in a Divided Society – Jewish Arab Bilingual Schools in Israel." Revista de Cercetare si Interventie Sociala 83 (December 14, 2023): 101–12. http://dx.doi.org/10.33788/rcis.83.7.
Повний текст джерелаАнотація:
This article describes an educational attempt to overcome an ongoing divide in Israel society. The Jewish - Arab or Israeli Palestinian divide in Israel is harsh and influences Israeli society in various realm such as social, political and economic. Israel's educational system reinforces this divide by separating Jewish and Arab schools. The Jewish Arab bilingual schools (JABS) in Israel attempt to change this segregation reality and create a shared and educational space for both Jews and Arabs. This article presents JABS principals, goals and model and a review of relevant recent research. It will suggest a new stream of study for the future.
6
Perșa, Răzvan. "The Image of Jews According to the Canonical Tradition of the Orthodox Church." Religions 14, no. 1 (January 9, 2023): 91. http://dx.doi.org/10.3390/rel14010091.
Повний текст джерелаАнотація:
In this study, the author attempts to analyze the canons of the Orthodox Church, which are still normative for all Orthodox Autocephalous Churches, in order to identify the image of Jews and the restrictions or prohibitions imposed by these canonical texts. The paper is structured in three parts that analyze the canonical provisions regarding Jewish religious influences, Judaizing practices, Jewish–Christian religious syncretism, and social interaction with Jews based on religious influences. The main purpose of the present paper is to identify whether the Canonical Tradition of the Orthodox Church contains a form of anti-Semitism or exclusion of Jews on the basis of these texts. A well-articulated contextual interpretation of the canons is necessary to understand the relationships between Christians and Jews in the Byzantine period. To this end, the canons of the Orthodox Church will be interpreted in the social, historical, doctrinal, and canonical context of their promulgation in the life of the Orthodox Church.
7
Reif, Stefan C. "Jewish Cultural Nationalism: Origins and Influences." Journal of Jewish Studies 60, no. 1 (April 1, 2009): 159–60. http://dx.doi.org/10.18647/2860/jjs-2009.
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8
Friedheim, Emmanuel. "Jewish Society in the Land of Israel and the Challenge of Music in the Roman Period." Review of Rabbinic Judaism 15, no. 1 (2012): 61–88. http://dx.doi.org/10.1163/157007012x622926.
Повний текст джерелаАнотація:
Abstract During the Second Temple period, music had an important role in Jewish society. Alongside it was Greek music, which at times made inroads into Jewish cultural life. However, the Jewish institutions of the time managed to filter out the religious and cultural influences of this foreign musical tradition. After the destruction of the Temple, by contrast, Hebrew sources point to pagan ritual music that had significant, damaging influence on Jewish society. The sages tried to counter this influence through sermons, but, surprisingly, not by absolute prohibition. The influences of pagan music increased in the Talmudic period, even as the halakhic prohibitions waned. This paradox requires an explanation. This article suggests that the way the sages treated pagan music was an aspect of their complex attitude toward the Greco-Roman culture, one that alongside prohibitions increasingly tended toward leniency once it became clear that prohibitions did not provide a defense against pagan cultural influences.
9
Mucznik, Esther. "To be a jew in today’s world." Revista de História das Ideias 36 (May 9, 2018): 35–56. http://dx.doi.org/10.14195/2183-8925_36_2.
Повний текст джерелаАнотація:
What is it to be a Jew in today’s world? It is first of all to be part of the human species, one and indivisible. But it is also to share a common inheritance of their own: first, the Jewish religious tradition, that is expressed and fulfilled in a very different way but in which all Jews recognize themselves. And simultaneously to inherit a millennial history that carves its identity essence, handed down from generation to generation. But history indelibly marks peoples and the Jewish people are no exception. This text tries to show how the geographic, political, civilizational and cultural space where we are located influences decisively in the Jewish character and ends up being part of its «interior statue».
10
Ivanenko, Oksana. "Cultural and Educational Life of Jews in Kyiv Governorate in the 1860s – 1870s." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 26 (November 27, 2017): 225–47. http://dx.doi.org/10.15407/mzu2017.26.225.
Повний текст джерелаАнотація:
The article deals with cultural and educational life of Jews in Kyiv governorate in the 1869–1870s, primarily with the activities of Jewish public schools and private schools in the context of the Russian Empire’s national policy. The scientific novelty of this paper is due to the introduction into scientific circulation of documents of the Central State Historical Archives of Ukraine (Kyiv). The author focuses on strengthening of state supervision over cultural and educational life of Jews in Kyiv governorate, creation of private educational institutions, Jewish communities’ educational activities, aimed at preserving and intergenerational transmission of Jewish culture’s religious traditions and values. After the suppression of Polish national liberation uprising (1863–1864) by force methods, the next stage of planting the Russian preponderance in the Western and South-Western provinces was the eradication of spiritual influences of "enemy elements", to which along with the Poles Jews were also classified. In the context of implementing the Russification ethno-national policy, state Jewish schools were established as a transitional link between the traditional system of Jews’ primary education and educational institutions of the Russian Empire. Of particular importance is the study of education’s influence on the preservation of Jewish communities’ mode of cultural life, on the one hand, and on their socio-psychological integration into the Christian society, on the other, and of the dynamics of Jewish youth’s educational level. The investigation of Jewish communities’ transformation, their communication with the social environments and state institutions is becoming relevant. In general, owing to the study of the ethnocultural development of Jews in Central and Eastern Europe, it becomes possible to understand the relationship between the processes of assimilation and preservation of original cultural traditions.
11
Weinstein, Sharon Elsant, and Scott J. Goldberg. "Spiritual Influences on Jewish Modern Orthodox Adolescents." Religions 15, no. 4 (April 19, 2024): 509. http://dx.doi.org/10.3390/rel15040509.
Повний текст джерелаАнотація:
Modern Orthodoxy is a sect of Judaism which aims to combine a high level of commitment to Jewish observance with immersion in modern society. Alumni of Modern Orthodox parochial high schools have varying degrees of commitment towards religion. This study was designed to better understand the factors that lead adolescents towards internalizing traditional Orthodox beliefs. Previous studies on religion in general are lacking in quality and depth, using superficial factors such as church attendance to attest to religious commitment. Studies on Modern Orthodox Jewish teens are limited in quantity, with very few studies published on this population. This study focused on 1341 students from 18 Modern Orthodox high schools in the United States using the JewBALE 2.0 to collect the data. The design evaluated the relationship between spirituality and self-esteem, spiritual struggle, religious homogeny between parents and adolescents, and gender. Factors such as mental health, positive Judaic studies experience, and relationships with Judaic studies teachers were examined as potential mediators. The data indicated that students with high levels of spirituality would also have high levels of self-esteem and religious homogeny with their parents, as well as high levels of agreement with the Orthodox communal norms. Positive relationships with teachers and experiences in Jewish studies classes mediated the otherwise negative relationship between spirituality and disagreement with communal norms. Females were more likely to have high levels of spirituality than males. This study is important for those who want to better understand the factors involved in helping students enrolled in Jewish Modern Orthodox high schools achieve high levels of spirituality.
12
Yin, Tianqi. "Destined Failure of Interactions between Israeli-Arabs and Jews— An Analysis on Creative Works’ Presentation of Issues from the Jewish Side." International Journal of Language, Literature and Culture 2, no. 5 (2022): 24–27. http://dx.doi.org/10.22161/ijllc.2.5.5.
Повний текст джерелаАнотація:
Sociological research have investigated factors to account for the ethnographic conflicts between Jews and Arabs in Israel. Different from previous studies, this paper inquires the factors on the Jewish side that prevent successful interaction between the two ethnographic groups by looking at crucial scenes in creative works of books and films produced by Israeli authors/directors. The first scene is from the Jewish perspective in Amos Oz’s memoir A Tale of Love and Darkness, in which young Oz, a Jewish boy, attempts to interact with Aisha, a young Israeli-Arab girl, but eventually failed because of an accident. The second scene is from a short Israeli film Bus Station which, from an outsider perspective, depicted a brief encounter between an Arab woman and a Jewish woman in Jerusalem. The third scene is the initially successful yet eventually failed relationship between Eyad, a Palestinian boy, and Naomi, a Jewish girl, in an elite Israeli high school from the 2014 film A Borrowed Identity, which is depicted through Eyad’s Arab perspective. Through the analysis of these three narratives, this paper argues that the burden of national responsibility, family influences, and Israeli government’s discriminatory policies are the three main factors on the Jewish side, in ascender order of importance, that make Arab-Jewish interaction hard in Israel.
13
Padilla, José David. "The Influence of the Lists of Virtues and Vices in the Jewish Literature of the First Century." Advances in Social Science and Culture 2, no. 3 (July 10, 2020): p8. http://dx.doi.org/10.22158/assc.v2n3p8.
Повний текст джерелаАнотація:
Biblical texts were part of a broader literary context. Indeed, the Greco-Roman literature influenced of the first century the intertestamental literature and other Jewish Apocryphal books. One of these influences was the lists of virtues and vices from the popular philosophical schools of the time. These lists presented a group of attitudes and behaviors that should be applied or rejected for the proper functioning of society. Different Jewish groups of the Second Temple Period adapted such lists to their teachings, presenting, in a concise manner, those attitudes that did not correspond to their vocation, as well as confirming the morality proper of the “people of the covenant.”
14
Friedland, Eric L. "Sephardic Influences on the American Jewish Liturgy." Shofar: An Interdisciplinary Journal of Jewish Studies 11, no. 1 (1992): 12–21. http://dx.doi.org/10.1353/sho.1992.0073.
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15
Miles, William F. S. "Black African Muslim in the Jewish State: Lessons of Colonial Nigeria for Contemporary Jerusalem." Issue: A Journal of Opinion 25, no. 1 (1997): 39–42. http://dx.doi.org/10.1017/s0047160700502510.
Повний текст джерелаАнотація:
This paper represents an essay into Africanist social history and experimental biography. Thirteen years ago the pages of this journal carried a debate between Ali Mazrui and Hailu Habtu concerning Western and Semitic (Arab and Jewish) cultural influences in subsaharan Africa. In response to Professor Mazrui’s argument on the Jewish religious, metaphorical, economic, and political impact on Black Africa (foreshadowing Greco-Roman and Islamic influences), Professor Habtu vigorously rejected the “hidden premise...of an African cultural vacuum, or near-vacuum, destined to be filled by ‘universalistic’ civilizations.”
16
Levkovych, Natalia. "Artistic Features of Besamims in Eastern Galicia in the 18th – the first third of the 20th Century." Studia Żydowskie. Almanach 5, no. 5 (December 31, 2015): 13–28. http://dx.doi.org/10.56583/sz.481.
Повний текст джерелаАнотація:
The paper focuses on the art of the Jewish community of Galicia from the 18th century to the first third of the 20th century in the context of the European art processes. The analysis of the artistic features of numerous synagogical and household items of the ritual purpose revealed the main trends of particular styles spread, especially baroque and historicism. Special attention is paid to the sources and the artistic inspiration of Jewish art in Galicia. The main circumstances that influenced the development of Jewish art are determined, namely the isolation of the Jewish community, the traditional ideological and semantic load of the monuments, the abidance by the halakhic rules, scriptures on the creating things for ritual and ceremonial purposes, keeping the old traditions in the choice of form, the nature of ornamentation, strict selection of decorating themes and in particular cases even the reproduction of archaic forms. While maintaining the traditional form, the ideological and semantic load for the majority of works of applied arts of the Jewish community of Galicia in the 18th century – the first third of the 20th century, the choice of a composite structure, grouping and ornamental motifs interpretation is influenced by the stylistic effects of Western art. The numerous preserved monuments indicate the openness of masters to the outside art influences, borrowing and basic elements quoting and leading Western styles tendencies as well as Ukrainian art.
17
Calabrese, Vincent. "Heschel’s Theory of Halakhah." Journal of Jewish Ethics 8, no. 2 (July 2022): 221–41. http://dx.doi.org/10.5325/jjewiethi.8.2.0221.
Повний текст джерелаАнотація:
ABSTRACT This article surveys Abraham Joshua Heschel’s writings on Jewish law in order to determine his influences and interlocutors, as well as to evaluate whether his work can serve the needs of those engaged in constructive Jewish thought today. Heschel’s thinking on Jewish law is shaped both by the Kantian critique of Judaism as well as by debates with Reform and Orthodox leaders of his own day. This article concludes that the vagueness in Heschel’s theology of halakhah, as well as a tendency to force halakhic questions into a simple framework of leniency and stringency, limits its usefulness for contemporary Jewish theology.
18
Klorman, Bat-Zion Eraqi. "Jewish and Muslim Messianism in Yemen." International Journal of Middle East Studies 22, no. 2 (May 1990): 201–28. http://dx.doi.org/10.1017/s0020743800033389.
Повний текст джерелаАнотація:
The last three messianic claimants to appear in the Jewish diaspora appeared in Yemen in the 19th century. At this time and place the mutual influences of Jews and Muslims were notable both in messianic movements and in literary expression. Muslim society in Yemen was aware of the messianic tension among the Jews, and individual Muslims even took part in each of the known messianic movements. Conversely—and this is the subject of this article—Jewish society, at least on the popular level, was receptive to Muslim apocalyptic ideas and beliefs and integrated them into Jewish apocalyptic anticipations.The belief in messianism and the sharing of ideas on redemption or of the golden age in the eschatological era (i.e., at the End of Time) have long been maintained by the Jews. Some of the concepts that served as paradigms for later messianic speculations were derived from the Bible. For instance, the concept of rescue—the rescue by God of the Israelites from slavery in Egypt—became the example of God's intervention to help his people and mirrored the rescue at the End of Days. Likewise, the Davidic kingdom was believed to be the fulfillment of an ancient covenant between God and the Israelites—and, therefore, the Davidic kingdom became in the history of Jewish messianism the paradigm for how the future kingdom would be, how the covenant would be fulfilled. Also, the term “messiah” (mashiah)—i.e., the anointed one—was originally the official title for the Davidic kings and the early root for the later messiah; hence, it would be a Davidic descendant who would lead the Jews into the messianic age.
19
Newman, Louis E. "Reassessing the Role of Narrative Within Legal Approaches to Contemporary Jewish Ethics." Journal of Jewish Ethics 8, no. 1 (January 1, 2022): 87–110. http://dx.doi.org/10.5325/jjewiethi.8.1.0087.
Повний текст джерелаАнотація:
ABSTRACT The author revisits his work on the methods employed by contemporary Jewish ethicists, revising his earlier claim about both a sharp distinction between legal and narrative approaches and his critique of those who adopt a legal approach, but fail to employ rigorous legal reasoning to support their normative claims. An analysis of essays on euthanasia by three such ethicists—Byron Sherwin, David Novak, and Elliot Dorff—illustrates that their work is influenced by narrative in ways that have not been sufficiently appreciated. Aggadah influences even halakhically-oriented contemporary Jewish ethicists by providing a theoretical foundation to their work, offering a sense of coherence that guides the selection and interpretation of texts, and envisioning a world that ethicists hope to create through the moral judgments they offer.
20
Reeling Brouwer, Rinse H. "K.H. Miskotte’s Efforts toward a Renewed Relationship with Judaism." Journal of Reformed Theology 16, no. 4 (December 16, 2022): 348–66. http://dx.doi.org/10.1163/15697312-bja10044.
Повний текст джерелаАнотація:
Abstract K.H. Miskotte’s dissertation on The Essence of Judaism (1932) at once involved constructing a phenomenological Wesensschau, preparation for Jewish-Christian encounter, and engagements in intra-Protestant disputes. Around the Second World War, Miskotte’s writings simultaneously showed unconditional solidarity with the persecuted Jewish people and warned against Jewish influences on Protestantism. At the end of his life, Miskotte reflected with distress on the book of Rabbi Ignaz Maybaum, The Face of God after Auschwitz, and he returned to his initial judgment on liberal Judaism.
21
Bohak, Gideon. "Prolegomena to the Study of the Jewish Magical Tradition." Currents in Biblical Research 8, no. 1 (September 9, 2009): 107–50. http://dx.doi.org/10.1177/1476993x09339445.
Повний текст джерелаАнотація:
Recent years have seen a steady rise in the scholarly interest in Jewish magic. The present paper seeks to take stock of what has already been done, to explain how further study of Jewish magical texts and artifacts might make major contributions to the study of Judaism as a whole, and to provide a blueprint for further progress in this field. Its main claim is that the number of unedited and even uncharted primary sources for the study of Jewish magic is staggering, and that these sources must serve as the starting point for any serious study of the Jewish magical tradition from antiquity to the twenty-first century. Such a study must both compare the Jewish magical texts and practices of each historical period with those of the contemporaneous non-Jewish world, and thus trace processes of cross-cultural contacts and influences, and compare the Jewish magical texts and practices of one period with those of another, so as to detect processes of inner-Jewish continuity and transmission. Finally, such a study must flesh out the place of magical practices and practitioners within the Jewish society of different periods, and within different Jewish communities.
22
Ivanenko, Oksana. ". Historiography About the Educational Activities of Jews in Dnipro Ukraine during the 19th – Early 20th centuries." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 29 (November 10, 2020): 273–93. http://dx.doi.org/10.15407/mzu2020.29.273.
Повний текст джерелаАнотація:
The article deals with historiography about the cultural and educational development of Jews in Dnipro Ukraine during the 19th – early 20th centuries. The formation and functioning of a Jewish educational system in Volhynia during that period, the work of Zhytomyr Rabbinical School and Zhytomyr Jewish Teachers Institute, spiritual-cultural and education activities of Jews in Left-bank Ukraine, Right-bank Ukraine, South-East Ukraine, which was then part of the Russian Empire, and on Western Ukrainian lands of Austria-Hungary are reflected in the historical science. While appreciating the progress of Judaic studies, it should be noted that today this subject needs to be developed further. This is especially important for understanding the key issues of Ukraine’s History and World History. The analysis of a wide range of historical sources, especially archival materials, will contribute to the objective presentation of the history of Jewish community as unique historical and cultural phenomenon and an important part of the Culture of Ukraine. The ideological and political pressure of Soviet era has slowed down Judaic studies, fulfilment of their scientific and practical potential. In the late 1980s there has been an upsurge of interest in the Jewish history. Research studies of Independent Ukraine have contributed to introduction into the scientific activities of new historical sources, developing innovative projects and ideas, improving methodological approaches. The role of Jews in increasing European cultural influences on the Ukrainian lands is a perspective direction of the historical research. In the period of raising the national spirit of Jews during the 19th – early 20th centuries, the number of Jewish students from Ukraine who studied in European universities has increased. Attention needs to be shifted towards an important social function of ethnic research, the results of which foster establishing Ukrainian cultural environment based on tolerance, mutual respect, humanism and cross-cultural dialogue
23
Daniels, Peter T. "Hebrew script for Jewish languages." Written Language and Literacy 24, no. 1 (December 10, 2021): 149–65. http://dx.doi.org/10.1075/wll.00050.dan.
Повний текст джерелаАнотація:
Abstract That “script follows religion” is well known. Missionary activities by Christian, Manichaean and Islamic, and Buddhist and Hindu proselytizers brought literacy, in alphabetic, abjadic, and abugidic scripts respectively, to previously non-literate communities in Europe, Asia and Africa, and South and Southeast Asia respectively. Judaism, however, did not proselytize; instead, it “wandered,” bringing Jewish communities throughout Europe and a good part of Asia, to lands that were already literate thanks to those earlier missionaries. Jewish languages emerged when diaspora communities adopted vernaculars altered on the basis of the culture-languages Hebrew and Aramaic. Such communities treasured their Hebrew and Aramaic literacies and often wrote the vernaculars using Hebrew script. The Hebrew letters denote consonants only, but the Jewish languages usually have more than 22 consonants and a number of vowels. Medieval Hebrew scholars devised vowels marks, used almost exclusively in sacred texts, but most Jewish languages barely use them. Unlike the other missionary scripts, Hebrew-script orthographies were often influenced by the indigenous orthographies they encountered. Exploring those influences needs an abbreviated account of the development of Hebrew orthography from its second-millennium bce forebears. A few examples follow of the adaptations of Hebrew script to Jewish languages, and various commonalities are found among such adaptations that probably emerged independently with little contact between speakers of the various languages. The question arises as to whether similar divergences and commonalities are found in other scripts spread in Scriptural contexts. That they are generally not reflects the difference between scripts arriving in non-literate versus literate surroundings.
24
Durak, Ahmet Cem. "Jewish Mystical Influences on a Medieval Ottoman Hagiography." English Language Notes 56, no. 1 (April 1, 2018): 83–96. http://dx.doi.org/10.1215/00138282-4337462.
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Wiederkehr-Pollack, Gloria. "Hebraic Influences in The Life of Lazario de Termes." World Journal of Education and Humanities 6, no. 1 (January 25, 2024): p101. http://dx.doi.org/10.22158/wjeh.v6n1p101.
Повний текст джерелаАнотація:
The focus of this article is the impact of the Hebrew language with its literature, philosophy, biblical exegesis, and history on the sixteenth century anonymous author of The Life of Lasiloo de Termes. I assumed the task of investigating the Jewish cultural heritage embedded in this work, as my studies in Hebrew Language and Literature could contribute towards a fuller comprehension of this masterpiece. And indeed, in addition to linguistic and biblical associations, I have detected influences that appear inspired by the monumental works of medieval Jewish Spanish theologians and philosopher Crescas, Maimonides and Nahman ides in particular. I invite the reader to share and comment on this analysis.
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Asscher, Omri. "Israeli Journalism in the Face of Moral-Political Criticism in the Works of Saul Bellow and Philip Roth." Iyunim Multidisciplinary Studies in Israeli and Modern Jewish Society 12 (September 10, 2023): 183–208. http://dx.doi.org/10.51854/bguys-12a109.
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This article examines a representative case of Israeli publicist responses to the moral-political critique by American Jewish authors, focusing on the reception of Philip Roth’s Portnoy’s Complaint and Saul Bellow’s Mr. Sammler’s Planet. These novels were first published in Hebrew translation in the early 1970s, against the backdrop of a heightened mythologization of Israel in the American Jewish mainstream and concurrently with Israel’s early occupation of the West Bank. Roth’s and Bellow’s works include some highly unflattering images of Israeli militancy and chauvinistic nationalism. Israeli literary critics tended to respond to the authors’ moral-political critique by framing it as inauthentically Jewish or as incorporating non-Jewish influences. In this way, Israeli responses sought to undermine the validity of the authors’ critique by implying a framework of Jewish identity in which Israeli culture was symbolically preeminent. Ultimately, this tendency demonstrates how the subterranean struggle between homeland and Diaspora has informed and infused the conversation among the two Jewish communities with respect to contemporary Jewish ethics and the Israeli-Palestinian conflict.
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Łoziński, Krzysztof. "The Jewish symbols." Review of Nationalities 6, no. 1 (December 1, 2016): 269–85. http://dx.doi.org/10.1515/pn-2016-0014.
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Abstract In every culture, people have always used symbols giving them sense and assigning them a specific meaning. Over the centuries, with the passage of time religious symbols have mingled with secular symbols. The charisms of Judaism have mutually intermingled with the Christian ones taking on a new tribal or national form with influences of their own culture. The aim of this article is to analyze and determine the influence of Judaic symbols on religious and social life of the Jews. The article indicates the sources of symbols from biblical times to the present day. I analyzed the symbols derived from Jewish culture, and those borrowed within the framework of acculturation with other communities as well. By showing examples of the interpenetration of cultures, the text is an attempt to present a wide range of meanings symbols: from the utilitarian, through religious, to national ones. It also describes their impact on the religious sphere, the influence on nurturing and preserving the national-ethnic traditions, sense of identity and state consciousness. The political value of a symbol as one of the elements of the genesis of the creation of the state of Israel is also discussed.
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Peña Jiménez, Lorena. "Entre o Kosher o Koolsher." Archives on Food, Culture and Nutrition (AFOCUN-ICAF) 1, no. 1 (November 25, 2023): 43–58. http://dx.doi.org/10.17398/3020-3635.1.43.
Повний текст джерелаАнотація:
Defined as the most extensive culinary map of the world, Jewish cuisine has been firmly included in the dynamics of late multiculturalist capitalism. It is a culinary tradition that was forged inside the home, but now it is also a cuisine that has begun a new history: the Nouveau Jewish Cuisine. With it, the recipes are configured not only considering the traditions or the kashrut's laws but mainly by the influences exerted by social, economic, and cultural processes around culinary consumption. Therefore, this article will examine how the gourmetisation of Jewish restaurants in Buenos Aires has taken place. The different trends will show how the gourmetisation of Jewish cuisine is intrinsically related to the different geographies of the city's economic, cultural, and symbolic capital.
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Turner, Yossi. "Zion, the Diaspora, and the Future of the Jewish People." Shofar: An Interdisciplinary Journal of Jewish Studies 41, no. 2 (2023): 125–53. http://dx.doi.org/10.1353/sho.2023.a911222.
Повний текст джерелаАнотація:
Abstract: This paper considers the question of Zion and the Diaspora pragmatically, as a question concerning the conditions necessary to ensure the continued existence of the Jewish people. My overall goal is to show that because of the differences between Jewish life in the State of Israel and the contemporary Diaspora, there is a strong difference in the challenges that confront Israeli and Diaspora Jewry; but that because of a common past (for which the adjective "Jewish" can be applied to both) on the one hand, and the global implications of the digital revolution, on the other, even these differences are rooted in a shared problematic. The first phase of discussion demonstrates that while the prevailing tendency to see the question of Zion and the Diaspora as a political one often focuses solely on contemporary issues concerning Jewish existence, a cultural view requires consideration of the past and future as well. Following this, I discuss the question of Zion and the Diaspora through the generations, noting that the continuation of Jewish life in the Land of Israel as well as in the Diaspora has historically depended upon the "midrashic" method of interpretation when confronting the junction between the diachronic and synchronic aspects of Jewish life, in order to mediate the influences coming from within and from without. The paper then considers the implications of these findings with respect to two of the major revolutions in Jewish life of the modern and contemporary periods: the effects of emancipation and the digital revolution. The final section of the paper discusses the challenges facing the existence of the Jewish people in the contemporary Diaspora and State of Israel. Here I argue that Zionism has succeeded in reconstructing, within the State of Israel, a Jewish society that carries a much greater potential for the continued existence of the Jews as a people than is possible in the Diaspora, but that because of the contemporary state of human affairs in general, it still has much to learn from Diaspora Jewry.
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Sofer, Gal. "The Jewish Reception of the Ars Notoria: Preliminary Insights into a Recent Discovery." Religions 15, no. 3 (March 12, 2024): 339. http://dx.doi.org/10.3390/rel15030339.
Повний текст джерелаАнотація:
Recent advancements in studying the Ars Notoria, notably through Julian Véronèse’s critical edition, have provided insights into its manuscripts and various interpretations. This progress sets the stage for exploring a less examined area: the Jewish reception of the Ars Notoria, a topic ripe for investigation in the current scholarly landscape. This article explores the Jewish engagement with this Christian text, particularly through its Hebrew translation Melekhet Muskelet, as well as a notable discovery that links the Ars Notoria’s notae to the Kabbalistic ten sefirot. This connection suggests an early Jewish interest in this Christian magical text. The study, using textual and visual analysis, offers insights into the interplay between medieval Jewish Kabbalah and Christian magical texts, underscoring the need to reevaluate their mutual influences during the 13th and 14th centuries.
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Adorisio, Chiara. "The Debate Between Salomon Munk and Heinrich Ritter on Medieval Jewish and Arabic History of Philosophy." European Journal of Jewish Studies 6, no. 1 (2012): 169–82. http://dx.doi.org/10.1163/187247112x637605.
Повний текст джерелаАнотація:
Abstract In the middle of the nineteenth century, the German historian of philosophy Heinrich Ritter and the Jewish scholar and Orientalist Salomon Munk had a debate on the history of Jewish Philosophy. This debate is an example of how Salomon Munk’s work functioned to point up the reciprocal influences between Jewish, Arab and Christian Thought in the Middle Ages. Munk, who was a scholar within the Wissenschaft des Judentums, a Jewish movement that promoted the scientific study of Judaism, criticized Ritter’s History of Philosophy. In fact, Munk noticed that in his work, Ritter mentioned only a few references to Jewish thinkers like Maimonides. Ritter’s response was that Christian historians of philosophy knew too little about this subject in order to give a qualified judgment. Nevertheless, later on, in the second edition of his History of Philosophy, Ritter added many important details on Al-Gazali, Ibn-Badja and Ibn-Roschd after the reading of Munk’s articles. Ritter also shaped an entirely new paragraph on the history of Jewish philosophy in the Middle Ages using above all Munk’s seminal studies on Avicebron’s Fons Vitae.
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Michels, Tony. "The Russian Revolution in New York, 1917–19." Journal of Contemporary History 52, no. 4 (October 2017): 959–79. http://dx.doi.org/10.1177/0022009417724213.
Повний текст джерелаАнотація:
The events of 1917 exerted strong influences on immigrant Jews in the United States of America, who, over the previous three decades, had cultivated ties with various Russian-Jewish and Russian political parties. With the lives of friends, relatives, and comrades hanging in the balance, immigrant Jews felt a deep investment in a successful outcome of the Russian Revolution. This article seeks to uncover the broad climate of opinion – the mix of perceptions, emotions, and ideas – toward Bolshevism as it coalesced among immigrant Jews in New York City and found extreme political manifestation in the Communist movement.
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SZÁZ, Pavol. "HASIDIC INFLUENCES IN HUNGARIAN LITERATURE AFTER 1989." Ezikov Svyat (Orbis Linguarum), ezs.swu.v21i3 (October 30, 2023): 209–2017. http://dx.doi.org/10.37708/ezs.swu.bg.v21i3.21.
Повний текст джерелаАнотація:
The present study is an overview of the reception of literary Hasidism and its impact on Hungarian literature after 1989. Even at the end of the 1980s, traces of the anamnesis of the Jewish and Hasidic heritage of rural Eastern Hungary can be discerned in literature and public discourse. In fact, we can speak of the reception of literary Hasidism after the end of the fall of the regime and the tabuization of Jewish topics. Indeed, publishing the Hungarian translation of Martin Buber’s (1995) and Jiří Langer’s (2000) collection of Hasidic stories has influenced several works of fiction. Géza Röhrig’s prose poetics of his “imaginary Hasidic stories” resemble those of the magical realism, with their traditional mixture of imitation and imaginary elements. Langer and other Hasidic story collections inspired some dramatic works in the years following the millennium, notably the plays of Péter Kárpáti, Martin Boross and Szilárd Borbély. Szilárd Borbély’s case is special for our study, as he incorporates Hasidic motifs and reminiscences in several of his works, but mixes them with Christian elements, creating a specific, culturally hybrid bricolage-poetics.
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Dan, Joseph. "Medieval Jewish Influences On Renaissance Concepts of Harmonia Mundi." Aries 1, no. 2 (2001): 135–52. http://dx.doi.org/10.1163/157005901x00084.
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Kotlyar, Eugeny. "Jewish Childhood Transformed: Through the Looking Glass of Art and Visual Representation in Pre- and Post-Revolutionary Russia." IMAGES 12, no. 1 (October 24, 2019): 33–55. http://dx.doi.org/10.1163/18718000-12340114.
Повний текст джерелаАнотація:
Abstract The present article studies the thematic ways in which Jewish childhood was represented in Russian Jewish art and visual media from the 1850s to the 1930s. During this period, Russian Jewry was undergoing important transformations. It saw the establishment of a traditional model of religious life, a subsequent process of modernization and acculturation, and finally the education of the “New Jew” as part of post-Revolutionary secular culture, as well as the seeding of extreme forms of radicalization that would develop in the Soviet era. Jewish art and visual media were always a documentary means of representing collective ideals, key among which was the value associated with Jewish children’s future. The images preserved in art, photography, and print show how diligent study for boys and young men was extolled in traditional communities; this resulted in the formation of an intellectual elite that served as a bulwark of religious and spiritual self-consciousness against outside cultural influences. Along with historical-statistical studies and memoirs, these images recreate a psycho-emotional and social background for the traditional model of children’s education. On the one hand, this model perpetuated the lifestyle and values established over the centuries, yet on the other, it sparked charges of anachronism and fanaticism, which intensified the antagonism of Russian society toward its Jewish minority. The same model proved to be extremely influential for the Jewish masses; it came by its iconic visual representation in various “Cheder” compositions and portraits of the “Talmudist Iluy.” Both types of works brought out the value of religious education. Later artistic depictions demonstrated that upon passing through the grinder of the Soviet atheist system, this model inspired the zeal that Jews had for secular education and the prospect of their children’s being granted equal opportunity, resulting in the loss of their ethno-cultural identity in the new Soviet reality.
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Jaśkowiak, Irmina. "Tożsamość żydowska na pograniczu kultur i narodów." Refleksje. Pismo naukowe studentów i doktorantów WNPiD UAM, no. 12 (October 31, 2018): 165–78. http://dx.doi.org/10.14746/r.2015.11.
Повний текст джерелаАнотація:
Identity construction is one of the fundamental human needs. The process takes place in two areas simultaneously: internal, self-reflexive and external, associated with a sense of belonging to a particular group. The Jews, until the beginning of the nineteenth century constituted quite uniform society voluntarily separating themselves from other communities. As a result of emancipation and assimilation processes, various influences affect their identity. As a consequence the Jews faced two difficulties. The first one was the dilemma between own nation and territorial homeland while the other was the progressing deep internal divisions. At present Jewish identity is most of all national and ethnical identity strongly reinforced by historical memory and fight with anti-Semitism. After the period of the twentieth century crisis and in the light of the western world secularization it has become also cultural identity.Identity construction is one of the fundamental human needs. Theprocess takes place in two areas simultaneously: internal, self-reflexiveand external, associated with a sense of belonging to a particulargroup. The Jews, until the beginning of the nineteenth century constitutedquite uniform society voluntarily separating themselves fromother communities. As a result of emancipation and assimilation processes,various influences affect their identity. As a consequence theJews faced two difficulties. The first one was the dilemma betweenown nation and territorial homeland while the other was the progressingdeep internal divisions. At present Jewish identity is most of allnational and ethnical identity strongly reinforced by historical memoryand fight with anti-Semitism. After the period of the twentieth centurycrisis and in the light of the western world secularization it hasbecome also cultural identity.
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Wistrich, Robert S. "The Jews and Nationality Conflicts in the Habsburg Lands." Nationalities Papers 22, no. 1 (1994): 119–39. http://dx.doi.org/10.1017/00905999408408313.
Повний текст джерелаАнотація:
There have been few areas of the world during the past 150 years that have been as shaped by Jewish influences as East Central Europe. The prominent Czech writer Milan Kundera observed seven years ago that in the years before Hitler, the Jews were the “intellectual cement,” the essentially cosmopolitan and integrative element that forged the spiritual unit of this region. It was this small nation par excellence which added the quintessentially European color, tone and vitality to great cities like Berlin, Vienna, Prague, Budapest, not to mention Cracow, Lemberg and Czernowitz further to the east. The Nazi mass murder of the Jews, to which Stalin added his own macabre postscript after World War II, brought about the disappearance of this fructifying Jewish leaven and crushed for forty years the independence of the smaller East European nations sandwiched between Russia and Germany. Since the European revolutions of 1989, these nations, re-emerging from a semi-totalitarian deep freeze, have been recovering their national identities and historical roots long repressed under Communist rule.
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Ostrovskaya, Elena. "Religious Identity of Modern Orthodox and Hasidic Jewry in St. Petersburg." Transcultural Studies 12, no. 1 (November 22, 2016): 159–78. http://dx.doi.org/10.1163/23751606-01201008.
Повний текст джерелаАнотація:
This article describes the results of field research into religious Jewry of St. Petersburg. I analyze biographies of Modern Orthodox and Hasids of Lubavitcher traditions (or the Chabads as they call themselves), who in the aftermath of the Soviet Union’s disintegration in the 1990s chose observance as their self-identity and lifestyle. The paper is aimed at answering the following questions: how do modern Jewish identities differ from one another among the St.Petersburg observant Jewry raised in non-religious families and Soviet schools? How do they coordinate their collective identity with other Jewish communities around the world? To conceptualize my research, I have used Giddens and Beck’s theories of modernity, while my methodology draws on the use of biography and biographical narrative in ethnographic studies. I argue that individual reflexivity gained new importance for both Modern Orthodox Jews and the Chabads in the post-Soviet religious liberation and the arrival of new religious influences. However, whereas Modern Orthodox Jews emphasize the autonomy of their subject position and stress the meaning of individual dogma, the Chabads foreground the primacy of tradition when reflecting on their identity as religious Jews.
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Muir, Simo, Ruth Illman, and Riikka Tuori. "Turn to Traditions – Calls for Change: Negotiations over Liturgy in the Synagogues of Finland." Numen 70, no. 5-6 (September 4, 2023): 575–97. http://dx.doi.org/10.1163/15685276-20231706.
Повний текст джерелаАнотація:
Abstract This article explores how Jews in Finland relate to the musical traditions of their synagogues and the changes that have occurred in the customs over time and as the result of various cultural and spiritual influences. Based on ethnographic data, it focuses on rituals, liturgy, and music as contexts for negotiating relationships between the institution and the individual, memory practices, and contemporary innovation – being and doing Jewish, to use concepts from the vernacular religion framework. The article outlines the historical development of Minhag Finland, the vernacular liturgical customs. It concludes that the “turn to traditions” should be stated in the plural, as several Jewish customs, cultures, and context are engaged in the negotiations around liturgy. This is not just a way to freeze time and preserve the status quo. Instead, seeking for meaningful models in the past paves the way for change – especially when turning toward a broad range of traditions.
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Cirafesi, Wally V. "The socio-economic context of Capernaum’s limestone synagogue and Jewish–Christian relations in the late-ancient town." Nordisk judaistik/Scandinavian Jewish Studies 32, no. 1 (May 31, 2021): 46–65. http://dx.doi.org/10.30752/nj.102988.
Повний текст джерелаАнотація:
In this article, I consider a set of contextual questions related to the social and economic influences on the construction and use of Capernaum’s great limestone synagogue, and ask what these influences might tell us about Jewish–Christian relations in this village during the fifth and sixth centuries CE. After a survey of current scholarship, I address issues of method and engage in the interpretation of the relevant primary sources, some of which have only very recently been discovered, while others have been overlooked in discussion of the question, or are deserving of reinterpretation. Building upon previous proposals, and in places revising them, I argue that we should see a dynamic interplay at work between local and non-local sources of funding for the synagogue and an intensely interactive and relational setting for the town’s Jews and Christians.
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Klein-Pejšová, Rebekah. "“De-Fiddler-on-the-Roof-ization”." Journal of Austrian-American History 7, no. 1 (May 2023): 80–85. http://dx.doi.org/10.5325/jaustamerhist.7.1.0080.
Повний текст джерелаАнотація:
Abstract The ways in which István Deák’s scholarship influences East Central European Jewish historiography present a paradox. While on one hand he elevates a deeply human approach to history writing that centers on individuals and their choices and highlights contingencies and patterns of behavior, on the other he is preoccupied with the institutions that hold states together. In this way, Jews largely represent a Staatsvolk, a state people, in his work, whose allegiance to Austria-Hungary proved especially fateful following the monarchy’s demise. Yet, under his mentorship, students became disabused of ideologies and abstraction and study not nostalgic perceptions but Jews as regular people, earnestly and authentically.
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Blackwell, Ben C. "Paul and Judaism." Journal for the Study of Paul and His Letters 5, no. 2 (2015): 157–67. http://dx.doi.org/10.2307/26371764.
Повний текст джерелаАнотація:
Over the last century, Pauline scholarship has shifted from a largely negative to a largely positive evaluation and appropriation of Judaism. This essay documents key figures who helped shape that shift and explains the diversity of ways of framing the Paul/Judaism relationship found in contemporary Pauline scholarship. Based on this shift, the question as it stands now is not whether Paul is Jewish but how Paul is Jewish. After highlighting the shift as it progressed historically, this essay then explains five key influences which spurred on this transition: (1) the Holocaust, (2) the discovery of the Dead Sea Scrolls, (3) reaction to the outcomes of the Judaism/Hellenism divide, (4) critique of the Judaism/Hellenism divide, and (5) the postmodern turn. None of these five influences alone accounts for the wider shift, but they interact with and support one another in ways that compound the wider effects.
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Blackwell, Ben C. "Paul and Judaism." Journal for the Study of Paul and His Letters 5, no. 2 (2015): 157–67. http://dx.doi.org/10.2307/jstudpaullett.5.2.0157.
Повний текст джерелаАнотація:
Over the last century, Pauline scholarship has shifted from a largely negative to a largely positive evaluation and appropriation of Judaism. This essay documents key figures who helped shape that shift and explains the diversity of ways of framing the Paul/Judaism relationship found in contemporary Pauline scholarship. Based on this shift, the question as it stands now is not whether Paul is Jewish but how Paul is Jewish. After highlighting the shift as it progressed historically, this essay then explains five key influences which spurred on this transition: (1) the Holocaust, (2) the discovery of the Dead Sea Scrolls, (3) reaction to the outcomes of the Judaism/Hellenism divide, (4) critique of the Judaism/Hellenism divide, and (5) the postmodern turn. None of these five influences alone accounts for the wider shift, but they interact with and support one another in ways that compound the wider effects.
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Papo, Eliezer. "Serbo-Croatian Influences on Bosnian Spoken Judeo-Spanish." European Journal of Jewish Studies 1, no. 2 (2007): 343–63. http://dx.doi.org/10.1163/187247107783876329.
Повний текст джерелаАнотація:
AbstractThe sweeping and far-reaching political, economical and demographical changes in Bosnia and Herzegovina at the end of 19th, beginning of the 20th century affected profoundly the linguistic situation of the country's Jewish, overwhelmingly Sephardic, minority. Having lost the unity with their brethren on Balkans, the Bosnian Jews had to rely more and more on their relations with other Bosnian ethno-religious communities. It is from this deepened contact with their Serbian, Muslim and Croatian neighbors on one side and from the constant need for new linguistic solutions, brought about by the ever changing reality, that Serbo-Croatian influences (once so superficial) started entering all the spheres of Bosnian Judeo-Spanish, its lexicon, morphology, phonology, syntax, and even grammar. The author analyzes those influences as they are, consciously or unconsciously, reflected in the literature produced by the members of the Sephardic Circle—the Sarajevo-based group of young and idealistic Sephardic intellectuals who tried to fight and prevent the oblivion of Judeo-Spanish language and culture.
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Black, Alasdair. "The Balfour Declaration: Scottish Presbyterian Eschatology and British Policy Towards Palestine." Perichoresis 16, no. 4 (December 1, 2018): 35–59. http://dx.doi.org/10.2478/perc-2018-0022.
Повний текст джерелаАнотація:
Abstract This article considers the theological influences on the Balfour Declaration which was made on the 2 November 1917 and for the first time gave British governmental support to the establishment of a Jewish homeland in Palestine. It explores the principal personalities and political workings behind the Declaration before going on to argue the statement cannot be entirely divested from the religious sympathies of those involved, especially Lord Balfour. Thereafter, the paper explores the rise of Christian Restorationism in the context of Scottish Presbyterianism, charting how the influence of Jonathan Edwards shaped the thought of Thomas Chalmers on the role of the Jews in salvation history which in turn influenced the premillennialism of Edward Irving and his Judeo-centric eschatology. The paper then considers the way this eschatology became the basis of John Darby’s premillennial dispensationalism and how in an American context this theology began to shape the thinking of Christian evangelicals and through the work of William Blackstone provide the basis of popular and political support for Zionism. However, it also argues the political expressions of premillennial dispensationalism only occurred in America because the Chicago evangelist Dwight L. Moody was exposed to the evolving thinking of Scottish Presbyterians regarding Jewish restoration. This thinking had emerged from a Church of Scotland ‘Mission of Inquiry’ to Palestine in 1839 and been advanced by Alexander Keith, Horatius Bonar and David Brown. Finally, the paper explores how this Scottish Presbyterian heritage influenced the rise of Zionism and Balfour and his political judgements.
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Sawczyński, Piotr. "Giorgio Agamben—A Modern Sabbatian? Marranic Messianism and the Problem of Law." Religions 10, no. 1 (January 1, 2019): 24. http://dx.doi.org/10.3390/rel10010024.
Повний текст джерелаАнотація:
The article analyzes the influence of the kabbalistic doctrine of Sabbatianism on the messianic philosophy of Giorgio Agamben. I argue against Simon Critchley that Agamben’s critique of the sovereign law is not inspired by Marcion’s idea of the total annihilation of law but by Sabbatai Zevi’s project of deactivating its repressive function. I further argue that Agamben also adopts the Sabbatian idea of Marranic messianism, which makes him repeatedly contaminate the Jewish tradition with foreign influences. Although this strategy is potentially fruitful, it eventually leads Agamben to overemphasize antinomianism and problematically associate all Jewish-based messianism with the radical critique of law. In the article, I demonstrate that things are more complex and even in the openly antinomian works of Walter Benjamin—Agamben’s greatest philosophical inspiration—Jewish law is endued with some emancipatory potential.
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Toepel, Alexander. "Yonton Revisited: A Case Study in the Reception of Hellenistic Science within Early Judaism." Harvard Theological Review 99, no. 3 (July 2006): 235–45. http://dx.doi.org/10.1017/s0017816006001234.
Повний текст джерелаАнотація:
In the Syriac Book of the Cave of Treasures, which in a general way we may reckon among the rewritten Bible texts, in ch. 27.6–11, an apocryphal fourth son of Noah appears, Yōnṭōn by name. This figure resides near the seashorein a far-easternland and possesses oracular and astrological wisdom. In 1980, Stephen Gero interpreted this figure against a Jewish background. Recently, however, Clemens Leonhard, following Witold Witakowski, has questioned this approach and denied any prehistory to Yōnṭōn; he regards him as an “invention” of the Syriac author of the Cave of Treasures. In the present article I aim to investigate whether it is possible indeed to trace a Jewish origin of Yōnṭōn's appearance in the Cave of Treasures. Taking Gero's interpretation as a starting point, I will first investigate the setting in which a figure like Yōnṭōn could have evolved within a Jewish context. Secondly, I will attempt to actually identify Yōnṭōn in earlier Jewish sources. In this I will follow a recent assertion of Su-Min Ri, that Yōnṭōn originates in the Biblical person of Yoqṭān (Gen 10:25). While Ri's assumption derives from the possibility of a misspelling, I will produce internal evidence which renders the identification of Yōnṭōn and Yoqṭān very probable, thus justifying the direction of thought taken by both Gero and Ri over against the allegations of Leonhard and Witakowski. Moreover, the following discussion will shed light on how Jews received influences from Hellenistic astronomy and astrology and how they read these concepts into, or set them in opposition to, the Bible.
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Kanarfogel, Ephraim. "Ashkenazic Talmudic Interpretation and The Jewish–Christian Encounter." Medieval Encounters 22, no. 1-3 (May 23, 2016): 72–94. http://dx.doi.org/10.1163/15700674-12342216.
Повний текст джерелаАнотація:
This study looks anew at the interactions and possible influences between the monastic and cathedral school masters in Europe during the twelfth and thirteenth centuries, and the leading contemporary scholars of the Talmud in northern France and Germany known as the Tosafists. By focusing on significant commonalities in interpretational methods and institutional structures, as well as on the formulations of various critics, the contours of these interactions can be more precisely charted and assessed.
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Battenberg, J. Friedrich. "Der Rechtshistoriker Guido Kisch als Deutscher jüdischen Glaubens." Aschkenas 28, no. 1 (November 23, 2018): 119–44. http://dx.doi.org/10.1515/asch-2018-0002.
Повний текст джерелаАнотація:
Abstract The German-Jewish legal historian, Guido Kisch, born into the former Bohemian Jewish community of Prague, was a very famous scientist during the Weimar Republic and the first decades after the Second World War. Persecuted by the Nazis, he had to leave Germany for the United States of America. His research on matters relating to medieval German law, social and economic problems of medieval society, especially of the Jewish communities, became famous inside the scientific community. But less is known as to his Jewishness and the influence of his traditional Jewish views on his scientific ideas and discoveries, or of his personal reasons for his actions and decisions. The reasons for this lack of clarity are evidently, in his opinion, that one must separate legal analyses and research from personal influences and interests - apparently an opinion gained under the influence of Max Weber’s positivism. But we can find some indications in the biography of Guido Kisch and his family. The following reflections demonstrate that there definitely are connections between his (private) faith and his scientific findings.
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NAHON, PETER. "Two Judeo-Spanish ‘Marrano’ hymns in the liturgy of the Jews of Cochin." Journal of Jewish Studies 75, no. 1 (April 3, 2024): 116–36. http://dx.doi.org/10.3828/jjs.2024.75.1.116.
Повний текст джерелаАнотація:
The liturgy of the Jews of Cochin, Kerala, is extant in several manuscripts, the oldest dating back to the end of the seventeenth century. Among the Hebrew pieces, we find two compositions in Old Spanish written in Hebrew characters, Alto dio de Abraham and Todos kiriados . Here we provide for the first time an edition of these texts (from MS. Roth 33 of the Brotherton Library, University of Leeds and MS. Or. 2242 of the Cambridge University Library). A philological analysis reveals that these two texts – a supplication paraphrasing Psalm 121 and a translation of a medieval Hebrew pizmon, Kol bĕruʾe – are orally transmitted versions of prayers belonging to the liturgy of the Hispano-Portuguese New Christians. A comparison with their European counterparts and the study of the linguistic peculiarities of these Indian versions show influences from Portuguese and Malayalam. In the context of the history of Jewish and Marrano migrations to the Malabar Coast, these texts represent an important vestige of a Judeo-Iberian heritage within Indian Jewish culture.