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Статті в журналах з теми "Jews – Egypt – History":
1
Sela, Shulamit. "The head of the Rabbanite, Karaite and Samaritan Jews: on the history of a title." Bulletin of the School of Oriental and African Studies 57, no. 2 (June 1994): 255–67. http://dx.doi.org/10.1017/s0041977x00024848.
Анотація:
For over a hundred years, scholars of medieval Jewish history have been interested in the history of the headship of the Jews in Egypt. The first among them, relying mostly on literary documents, believed that the ancient accounts about the establishment of the office of the head of the Jews (Nagid) could be traced back to the Fātimid occupation of Egypt (A.D. 969), while recent scholars—having at their disposal a growing stream of historical data from the Cairo Geniza—have ruled out the early establishment of the headship of the Jews (Negidut) because of the silence about this function in the Geniza documents of the first half of the eleventh century.With the rejection of the early establishment of the headship of the Jews in Egypt, an approach developed which attempted to view the Gaon, head of the Palestinian academy, as the head of the Jews in the Fātimid empire. Now, the rise of the headship of the Jews in Egypt was seen in conjunction with the decline of the Yeshiva of Eretz Israel, at the close of the eleventh century. Lately, scholarship has been enriched by the deciphering of two new Geniza documents related to the office of the headship of the Jews which provide an opportunity for a renewed discussion of two central problems. The first touches upon the old question of putting a date to the establishment of the headship of the Jews in Egypt, and the second, following on from the first, concerns the issue of the status of the Gaon of Eretz Israel during the Fatimid administration.
2
Silvera, Alain. "The Jews of Egypt." Middle Eastern Studies 35, no. 2 (April 1999): 172–81. http://dx.doi.org/10.1080/00263209908701272.
3
Simon, Rachel, and Shimon Shamir. "Shamir, "The Jews of Egypt"." Jewish Quarterly Review 82, no. 3/4 (January 1992): 566. http://dx.doi.org/10.2307/1454896.
4
Nemoy, Leon, and Mourad El-Kodsi. "El-Kodsi's "The Karaite Jews of Egypt"." Jewish Quarterly Review 79, no. 1 (July 1988): 81. http://dx.doi.org/10.2307/1454423.
5
Shemer, Yaron. "From Chahine’s al-Iskandariyya … leh to Salata baladi and ʿAn Yahud Misr". Middle East Journal of Culture and Communication 7, № 3 (2014): 351–75. http://dx.doi.org/10.1163/18739865-00703006.
Анотація:
This study examines the discursive trajectories of the cosmopolitan Egyptian Jew in the documentaries Salata baladi (Nadia Kamel, 2007) and ‘An Yahud Misr (Amir Ramses, 2012) in light of Youssef Chahine’s classic al-Iskandariyya … leh (1978). Undoubtedly, each of these films provides a complex story of Jewish life in Egypt and, taken together, these creative works offer an alternative to formulaic representations of Jews in Egyptian cinema and television. Yet, a close analysis of the three films reveals an underlying problematic rendering of cosmopolitanism in the context of the Egyptian Jewish community. Arguably, the filmmakers’ main interest in attending to the Jewish question relates more to nostalgic views of Egyptianness (of the pre-1952 Revolution era) as a cosmopolitan, multiethnic and multi-religious identity, than to a genuine interest in Jewish life, history and religion. In other words, the limited and skewed view of the Jewish community, with its near exclusion of the poor, uneducated, monolingual and religiously traditional Jewish residents of Egypt, is driven primarily by anxieties about Egyptian identity in which cosmopolitan Jews are assigned a supporting role in the play of an idealized Egypt of the past and in challenging xenophobic sentiments in the present.
6
BAREKET, ELINOAR. "The head of the Jews (ra'is al-yahud) in Fatimid Egypt: a re-evaluation." Bulletin of the School of Oriental and African Studies 67, no. 2 (June 2004): 185–97. http://dx.doi.org/10.1017/s0041977x04000138.
Анотація:
The debate concerning the Head of the Jews (ra'is al-yahud) in the Fatimid kingdom, which has interested researchers since the late nineteenth century, has yet to reach a final conclusion. Today's researchers usually argue that this position was established in Egypt at the end of the eleventh century with the final fall of the Palestinian Yeshiva; prior to this the Head of the Jews was the gaon of Palestine, appointed by the Fatimid Imam. More recently a new argument has emerged, re-embracing the approach of J. Mann, who argued that the position of the Head of the Jews was established at the beginning of Fatimid rule (late tenth century), and the person to hold the position was a Jewish courtier from the field of finance or medicine, appointed by the Imam to be the supreme leader for all Jews in the Fatimid kingdom: Rabbanites, Karaites and Samaritans. This old–new notion is yet to be clearly proven. Such views are mainly supported by circumstantial analysis of logical arguments that arise from the Geniza documents, without real written proof, but the Geniza is known for surprises and it is possible that we will soon find unequivocal proof to show that the Head of the Jews in the Fatimid kingdom was indeed a Jewish courtier appointed by the Imam, since the beginning of the Fatimid rule over Egypt, Palestine and Syria at the end of the tenth century.
7
Friedman, David A. "Josephus on the Servile Origins of the Jews." Journal for the Study of Judaism 45, no. 4-5 (September 23, 2014): 523–50. http://dx.doi.org/10.1163/15700631-12340063.
Анотація:
The story of the Israelites’ slavery in Egypt and subsequent redemption is the central narrative element of the Pentateuch. Josephus’ claim that he was providing an accurate account of the Jews’ ancient history in Jewish Antiquities thus meant that he had to address the Jews’ servile origins; however, first-century Roman attitudes toward slaves and freedmen would have made this problematic for ideological and political reasons. Although Josephus added references to Jews’ slavery to the account of Jewish history in Jewish Antiquities, he appears deliberately to downplay the Jews’ servile origins at key parts of the narrative, including God’s promise to Abraham in Gen 15 and the account of the Jews’ enslavement in Exod 1. Josephus also demonstrates a concern with the servile status of Jacob’s secondary wives Zilpah and Bilhah. The account of Joseph’s life in Jewish Antiquities emphasizes his non-servile qualities and his chance enslavement. Roman hostility to slaves and freedmen, Josephus’ own personal experience of captivity, and the likely presence in Rome of Jewish freedmen might explain Josephus’ sensitivity to the Jews’ servile origins.
8
Hacham, Noah. "The Letter of Aristeas: A New Exodus Story?" Journal for the Study of Judaism 36, no. 1 (2005): 1–20. http://dx.doi.org/10.1163/1570063054012150.
Анотація:
AbstractA common opinion views the purpose of the Letter of Aristeas as strengthening the self-identity of Egyptian Diaspora Jewry by sanctifying the Greek translation of the Torah. As Orlinsky has shown, this view is supported by linguistic and thematic parallels between Aristeas and biblical descriptions of the giving of the Torah. The linguistic and thematic associations, however, do not only apply to this specific biblical episode, but also to the entire book of Exodus including the exodus story itself. The author of Aristeas transformed the biblical stories of the exodus and the giving of the Torah into a new foundation story of Egyptian Jewry. In doing so, the new story disregards the biblical hostility to Egypt and instead expresses sympathy for the Ptolemaic king who released the Jews from slavery, settled them in Egypt and initiated the Torah translation into Greek. The aim of Aristeas was to offer a religious justification for the residence of Jews in Egypt.
9
Inbar, Efraim, and Ian S. Lustick. "Israel's Future: The Time Factor." Israel Studies Review 23, no. 1 (June 1, 2008): 3–11. http://dx.doi.org/10.3167/isf.2008.230101.
Анотація:
A Debate between Efraim Inbar and Ian S. LustickTime is on Israel's Side Efraim InbarFrom a realpolitik perspective, the balance of power between Israel and its neighbors is the critical variable in the quest for survival in a bad neighborhood. If Israel’s position is improving over time and the power differential between the Jewish State and its foes is growing, then its capacity to overcome regional security challenges is assured. Moreover, under such circumstances there is less need to make concessions to weaker parties that are in no position to exact a high price from Israel for holding on to important security and national assets such as the Golan Heights, the settlement blocs close to the “Green Line,” the Jordan Rift, and particularly Jerusalem.With a Bang or a Whimper, Time Is Running Out Ian S. Lustick Israel’s existence in the Middle East is fundamentally precarious. Twentieth- century Zionism and Israeli statehood is but a brief moment in Jewish history. There is nothing more regular in Jewish history and myth than Jews “returning” to the Land of Israel to build a collective life—nothing more regular, that is, except, for Jews leaving the country and abandoning the project. Abraham came from Mesopotamia, then left for Egypt. Jacob left for Hauran, then returned, then left with his sons for Egypt. The Israelites subsequently left Egypt with Moses and Joshua, and “returned” to the Land. Upper class Jews who did not leave with the Assyrians left with Jeremiah for Babylon, then returned with Ezra and Nehemiah.
10
Ginat, Rami. "Jewish Identities in the Arab Middle East: The Case of Egypt in Retrospect." International Journal of Middle East Studies 46, no. 3 (July 18, 2014): 593–96. http://dx.doi.org/10.1017/s0020743814000646.
Анотація:
Much work has been done in recent decades on the histories of the Jews of Arab lands across a variety of time periods, reflecting an increasing interest in the historical past of the Jews of the “Orient.” While diverse, this literature may be divided into several general groups. The first comprises studies written by Western and Israeli scholars and encompasses a broad spectrum of Arabic-speaking countries. This literature has explored, among other things, issues relating to the way of life and administration of ethnically and culturally diverse Jewish communities, their approaches to Zionism and the question of their national identities, their positions regarding the Zionist–Israeli–Arab conflict in its various phases, and the phenomena of anti-Semitism, particularly in light of the increasing escalation of the conflict. It includes works by Israeli intellectuals of Mizrahi heritage, some of whom came together in the late 1990s in a sociopolitical dissident movement known as the Mizrahi Democratic Rainbow Coalition. The target audience of this movement was Mizrahi Jews: refugees and emigrants from Arab countries as well as their second- and third-generation offspring. The movement, which was not ideologically homogeneous (particularly regarding approaches to the resolution of the Israeli–Palestinian conflict), took a postcolonialist approach to the Zionist narrative and enterprise, and was critical of the entrenchment of the Ashkenazi (European-extraction) Jews among the elites of the emerging Israeli society. The movement had scant success in reaching its target population: the majority of Mizrahi/Sephardi Jews living in Israel. Nevertheless, it brought to the fore the historical socioeconomic injustices that many Jews from Arab countries had experienced since arriving in Israel, whether reluctantly or acquiescently.
Дисертації з теми "Jews – Egypt – History":
1
Friedman, David A. "Josephus on the servile origins of the Jews in Egypt." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:313b7cfc-8abb-4bcf-b7d8-4a0131fab691.
Анотація:
The Exodus story of the Israelites' slavery in Egypt and subsequent redemption was central to Jewish accounts of their national origins and was an important component of Jewish self-identification in antiquity. Although Greek and Latin sources appear ignorant of the Exodus story, ancient ethnographies of the Jews in non-Jewish sources claim that the Jews were originally Egyptian. This thesis examines how Josephus presents the Exodus story of the Jews' servile national origins in Egypt to a Roman audience who had biases against slaves, freedmen, and Egyptians, and little knowledge of Jewish origins apart from reports that they were Egyptian by origin. Josephus's first work Jewish War, a politico-military history, includes tangential remarks about Jewish origins, but implies in the proem that the Jews were originally Egyptian. Jewish Antiquities, which rewrites the biblical account of Jewish origins, explicitly denies that the Jews were originally Egyptian and deliberately omits mention of the Jews' servitude in Egypt at important points in the narrative where it would have been expected. In Against Apion, an apologia, Josephus subtly uses keywords and the rhetorical technique of insinuatio to prove that the Jews were not originally Egyptian without stating openly that this is a goal of the work. Several factors explain these results. Aristotle's theory of natural slavery, which posits that slaves are innately defective, was part of the ideological assumptions of first century CE Roman elites. Romans were also ambivalent about their own partly-servile origins in Romulus's asylum. Influenced by Augustan propaganda about Actium, first-century Roman sources deride Egyptians with a range of negative stereotypes. Josephus denies that the Jews were Egyptian and omits their servile origins at important points in the narrative where the Bible mentions it in order to portray the Jews as favorably as possible.
2
Vargas, Miguel M. "Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society, 115-117 CE." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc849731/.
Анотація:
This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
3
Vargas, Miguel M. "Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc849731/.
Анотація:
This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
4
Derganc-Lalande, Cédric. "L'Empereur Claude et l'Égypte entre un prince passif et un dirigeant pro civitate." Thèse, 2015. http://hdl.handle.net/1866/13768.
Анотація:
Claude fut empereur romain entre 41 et 54 apr. J.-C., succédant à son neveu Caligula. Alors que les sources littéraires antiques témoignent de la faiblesse d’esprit d’un empereur dirigé par ses affranchis et par ses femmes, les documents épigraphiques et papyrologiques mettent en lumière un empereur soucieux de rendre la justice et dont les décisions tournées vers un pragmatisme lui ont valu le surnom d’empereur des citoyens. Cependant, si le personnage hors du commun a fait couler beaucoup d’encre, les spécialistes ne se sont attardés que très rarement à la province d’Égypte sous son règne, alors que celle-ci est pourtant aux prises avec un important conflit judéo-alexandrin qu’a mis au jour la fameuse Lettre de Claude aux Alexandrins. En lisant celle-ci, nous en apprenons non seulement sur le conflit en question, mais encore sur la citoyenneté alexandrine, le culte impérial et le témoignage direct d’une politique personnelle engagée de l’empereur Claude envers l’Égypte.
Ce présent mémoire est divisé en quatre chapitres. Le premier examinera les traits du multiculturalisme égyptien sous la présence romaine. Le deuxième chapitre expliquera la crise qui opposa les Grecs aux Juifs d’Alexandrie et qui fut l’élément déclencheur d’une politique personnelle de Claude. Le troisième chapitre se penchera sur d’autres témoignages du reste de l’Empire pour mieux déterminer le caractère passif ou actif de Claude et évaluer si la Lettre est bel et bien de son initiative personnelle. Enfin, le quatrième chapitre abordera le sujet du culte impérial en Égypte pour s’intéresser au souci de légitimation et d’acceptation de l’empereur par ses sujets égyptiens.Claudius was a Roman Emperor between 41 and 54 AD who succeeded his nephew Caligula. While ancient literary sources testify the weakness in the spirit of an emperor led by his freedmen and wives, epigraphic and papyrological documents highlight an emperor eager to render justice whose pragmatic-oriented decisions earned him the nickname of Emperor of citizens. However, if this unusual character has spilled much ink, specialists will rarely linger in the province of Egypt under his reign, while the latter is experiencing significant Judaeo Alexandrian conflicts that the famous Letter to the Alexandrians has brought to light. By reading it, we learn not only about the conflict in question, but also about Alexandrian citizenship, the imperial cult as well as a direct testimony of a personal political commitment to Egypt. The thesis is divided into four chapters. The first chapter will examine multiculturalism traits in Egypt under Roman rule. The second chapter will scrutinize the crisis opposing the Greeks and the Jews of Alexandria, which was the trigger for a personal political commitment of Claudius. The third chapter will analyse whether the Letter is indeed the initiative of Claudius by searching amongst other evidences from the rest of the Empire to better assess its passive or active character. Finally, the fourth chapter will address the topic of the imperial cult in Egypt in the quest for legitimacy and acceptance of the emperor by his Egyptian subjects.
Книги з теми "Jews – Egypt – History":
1
Krämer, Gudrun. The Jews in modern Egypt, 1914-1952. Seattle: University of Washington Press, 1989.
2
El-Kodsi, Mourad. The Karaite Jews of Egypt, 1882-1986. 2nd ed. [United States: M. al-Qudsī], 2006.
3
El-Kodsi, Mourad. The Karaite Jews of Egypt, 1882-1986. Lyons, N.Y. (83-89 Broad St., Lyons 14489): Wilprint, 1987.
4
Sweeney, Emmet John. The genesis of Israel and Egypt. New York: Algora Pub., 2008.
5
Sweeney, Emmet John. The genesis of Israel and Egypt. New York: Algora Pub., 2008.
6
Modrzejewski, Joseph. The Jews of Egypt: From Rameses II to Emperor Hadrian. Philadelphia: Jewish Publication Society, 1995.
7
Modrzejewski, Joseph. The Jews of Egypt: From Rameses II to Emperor Hadrian. Princeton, N.J: Princeton University Press, 1997.
8
Modrzejewski, Joseph. The Jews of Egypt: From Rameses II to Emperor Hadrian. Edinburgh: Clark, 1995.
9
Levitin, Sonia. Escape from Egypt: A novel. New York: Puffin Books, 1996.
10
Levitin, Sonia. Escape from Egypt: A novel. Boston: Little, Brown, 1994.
Частини книг з теми "Jews – Egypt – History":
1
Kershenbaum, Peg. "Jews in Egypt." In The Wiley-Blackwell History of Jews and Judaism, 121–41. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232897.ch8.
2
FRENKEL, YEHOSHUA. "A Concise History of Islamic Egypt." In The Jews in Medieval Egypt, 22–46. Academic Studies Press, 2021. http://dx.doi.org/10.2307/j.ctv1zjg3dr.5.
3
Frenkel, Yehoshua. "2 A Concise History of Islamic Egypt." In The Jews in Medieval Egypt, 22–46. Academic Studies Press, 2021. http://dx.doi.org/10.1515/9781618117489-003.
4
Ansell, Joseph P. "From The Haggadah to The Rubáiyát." In Arthur Szyk, 92–108. Liverpool University Press, 2004. http://dx.doi.org/10.3828/liverpool/9781874774945.003.0007.
Анотація:
This chapter primarily discusses the background and context of Arthur Szyk's most enduring work, The Haggadah. It also provides an analysis of the work and its publication. For much of the 1930s, Szyk had been working on this illustrated and illuminated book — his version of the Haggadah, the prayer book used by the Jews for the celebration of Passover. The holiday of Passover commemorates the liberation and Exodus of the Jewish people from slavery in Egypt. It is thus a celebration of freedom. The decision to work with this text had both art-historical precedent and contemporary political significance. So that work on The Haggadah could be completed and the many details of its production could proceed smoothly, the Szyks settled in London in 1937. Although the several years he spent with his family in London were occupied primarily with work on The Haggadah, Szyk also worked on two additional and very different major projects: a series of paintings on the history of Poles in America and a set of eight illustrations for The Rubáiyát of Omar Khayyám.
5
Abulafia, David. "Ottoman Exit, 1900–1918." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0045.
Анотація:
The history of the Mediterranean has been presented in this book as a series of phases in which the sea was, to a greater or lesser degree, integrated into a single economic and even political area. With the coming of the Fifth Mediterranean the whole character of this process changed. The Mediterranean became the great artery through which goods, warships, migrants and other travellers reached the Indian Ocean from the Atlantic. The falling productivity of the lands surrounding the Mediterranean, and the opening of high-volume trade in grain from Canada or tobacco from the United States (to cite two examples), rendered the Mediterranean less interesting to businessmen. Even the revived cotton trade of Egypt faced competition from India and the southern United States. Steamship lines out of Genoa headed across the western Mediterranean and out into the Atlantic, bearing to the New World hundreds of thousands of migrants, who settled in New York, Chicago, Buenos Aires, São Paulo and other booming cities of North and South America in the years around 1900. Italian emigration was dominated by southerners, for the inhabitants of the southern villages saw none of the improvement in the standard of living that was beginning to transform Milan and other northern centres. For the French, on the other hand, opportunities to create a new life elsewhere could be found within the Mediterranean: Algeria became the focus of French emigration, for the ideal was to create a new France on the shores of North Africa, while keeping the wilder interior under colonial rule. Two manifestations of this policy were the rebuilding of large areas of Algiers as a European city, and the collective extension of French citizenship to 35,000 Algerian Jews, in 1870. The Algerian Jews were seen as évolé, ‘civilized’, for they had embraced the opportunities provided by French rule, opening modern schools under the auspices of the Alliance Israélite Universelle, founded to promote Jewish education on the European model, and transforming themselves into a new professional class.