Hasil untuk "Judaism"

Ephraim Meir

Dialogical or interreligious theology is a new kind of theology that accepts and celebrates religious plurality and is grounded in dialogical praxis. Object and method of this theology are dialogical. Whereas confessional theology is the reflection upon one’s own religion, interreligious theology investigates the conditions for an interreligious dialogue in which partners learn from one other and appreciate each other. It is therefore a novel way of relating to different religious groups in society. It learns in ‘bookless moments’ from and with people who live and think differently. Rather than operating with a fixed content, interreligious theology is open and contextual. In the emerging new discipline of dialogical theology, distinctness allows for communication. Interreligious theology investigates the incommensurability of religions as well as the comparability between them: it establishes connections through translations and creates bridges. It is prone to promote self-criticism and to stimulate creative interaction with religious others. In an increasingly global world, foreign religions quickly became neighbour religions. In such a constellation, one may begin to recognize that people from other religions have their own access to what John Hick calls ‘the Ultimate Reality’. Dialogical theology and dialogical philosophy emerged in the twentieth century. Dialogical thought departs from the objectivity of philosophers such as René Descartes, whose scientific rationalism began from the thinking ego who is confronted with objects outside. In a scientific view of the world, outside objects can be studied by the subject in an objective way. However, for Immanuel Kant, the numinous world is not accessible by our minds; we only know the phenomenal world. We only know the world as it appears to us. Dialogical philosophers continue to doubt that the only way to approach the world is through objective observation. With the dialogical turn in philosophy, the world is not objectively describable, nor is it an idealistic projection. Philosophers like Gabriel Marcel and Franz Fischer argued that human beings are not merely knowable: one meets them (Meir 2015b). One may participate in their existence. Dialogical philosophers argue that we live in a network of relations. What is important for them is that there is a between-space; the apex of humanity would lie in the lofty possibility of meeting human and no-human others. Ferdinand Ebner, for instance, argued that through the relationship with human beings and God, one enters the ‘spiritual realities’ (Ebner 1921). Gabriel Marcel sharply distinguished between the problem (le problème), the sphere of knowledge, and the mystery (le mystère) which goes beyond knowledge: Being was being with others (Marcel 1951). In dialogical theology, existence is co-existence and togetherness – it is relationality. Recognition is approached as higher, more elevated than cognition. For religious dialogical thinkers, the dialogue between human beings is the basis of the relationship with the Divine. These insights on the relatedness of all with all are eminently present in Jewish dialogical theologies.

Vartejanu-Joubert Madalina

Can we think of the artifact as an integral part of an anthropology of life as it has developed in the wake of the anthropology of nature founded by Philippe Descola? Judaism clearly fits within this perspective since a vast body of normative texts, notably the Babylonian Talmud, defines and discusses the jewishness of artifacts - whether ritual or everyday - by endeavoring to determine their correct position on a graduated scale ranging from nature to artifice, understood here as emic categories. This article aims to support this reflection by studying two ritual objects related to the festival of Sukkot: the skhakh, the roof of the sukka hut, and the lulav, the bouquet of the four species. As we shall see, the making of the ritual object according to specific rules shows us its place in the encounter with the supernatural, the goal towards which any ritual device aspires. After a theoretical analysis of the Talmudic prescriptions, we will look at some of the practical ways in which the Sukkot hut can be documented photographically in the Balkans, in the broadest sense of the term. We will present examples from Greece, Romania and Bulgaria.

Edson de Faria Francisco, José Martínez Delgado, María Ángeles Gallego et al.

José Martínez Delgado

Giancarlo Lacerenza

Nel primo anniversario della scomparsa di Agazio Fraietta (Monasterace 1959 - Rome 2021), appassionato studioso dell'ebraismo dell'Italia meridionale e soprattutto della Calabria, la sezione monografica del volume del decennale del Sefer yuḥasin gli è dedicata, cogliendo l'occasione per un tributo al suo blog Calabria Judaica e ripercorrere, allo stesso tempo, una breve storia degli studi sull'ebraismo in Calabria in età tardoantica e medievale.

Michaela Quast-Neulinger

Particularly pushed by the Edmund Burke Foundation and its president Yoram Hazony, the political movement of National Conservativism is largely based on specific concepts of nation, faith and family. Driven by the mission to overcome the violence of liberalism, identified with imperialism, national conservatives shape potent international and interreligious alliances for a religiously based system of independent national states. The article gives an outline of the main programmatic pillars of National Conservativism at the example of Yoram Hazony’s The Virtue of Nationalism, one of the current ideological key works of the movement. It will show how its political framework is based on a binary frame of liberalism (identified with imperialism) versus nationalism, the latter supported as the way forward towards protecting freedom, faith and family. The analytic part will focus on the use of religious motifs and the construction of a specific kind of Judaeo-Christianism as a means of exclusivist theo-political nationalism. It will be shown that Hazony’s nationalism is no way to overcome violence, but a political theory close to theo-political authoritarianism, based on abridged readings of Scripture, history and philosophy. It severely endangers the foundations of democracies, especially with regard to minority and women’s rights, and delegitimizes liberal democracy and religious traditions positively contributing to it.

Marie-Catherine Allard

Sizen Yiacoup

Despite being widely regarded by commentators as advocating cultural and religious diversity due to its ideological indebtedness to reformist and humanist thought and its largely flattering portrayal of Ottoman Constantinople, the anonymous sixteenth-century dialogue known as 'Viaje de Turquía' is nevertheless reliant upon antisemitic stereotypes to facilitate the development of its plot and central characters. The analysis presented herein addresses the conspicuous gap in our current understanding of this seminal example of Spanish Renaissance literature by scrutinizing the crucial parallels it draws between two situations presented as broadly analogous: Christ’s persecution at the hands of the Pharisees and his subsequent crucifixion by the Roman imperial authorities, and the hero’s mistreatment by Sephardi physicians and the constant threat of execution held over him by the Ottomans. A fundamental aim of this study is therefore to challenge and ultimately alter scholarly perceptions of a text widely acclaimed for its espousal of Renaissance humanist ideals, and, by extension, to underscore the fact that those ideals were by no means unanimously concerned with achieving harmonious coexistence with the Other.

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Lilian Ferreira Souza

A partir do registro dos relatos orais sobre o Holocausto, pretendemos analisar testemunhos que expressem as trajetórias das mulheres sobreviventes do nazismo. Como critério, optamos pelas narrativas daquelas que passaram por guetos, campos de concentração e/ ou trabalho forçados. O foco está nas histórias de vida daquelas que escolheram o Brasil como comunidade de destino pressionadas pela política antissemita endossada pelo Terceiro Reich e países colaboracionistas que previam a “Solução Final” para o povo judeu. Assim, os registros dos testemunhos têm como objetivo documentar essas narrativas redimensionadas à luz de documentos pessoais. Para nós – intermediários e interlocutores – esse exercício de reflexão ajudará a (re)pensar a sociedade que, ainda hoje, convive com novos genocídios.

Hadasa Cytrynowicz

Hakotel (O Muro das Lamentações).

Lucius de Mello

Elas estilhaçaram a própria identidade para atingir o estado mais puro e subjetivo da Poesia. O diálogo entre os poemas subversivos da israelense Yona Wollach e da brasileira Hilda Hilst. Desvendar os mundos poéticos e narrativos dessas duas poetisas é um desafio de fôlego. Este artigo não tem a pretensão de fazer uma análise profunda. Pretendemos trazer à luz apenas algumas semelhanças e diferenças entre Wollach e Hilst, duas mulheres sempre à deriva, sempre “estrangeiras” mesmo dentro da própria casa.

Ira Robinson

Livnat Holtzman

In the epilogue of Islam: A Guide for Jews and Christians, Francis Edward Peters, an expert on medieval Arab thinkers and the author of several comparative works on Judaism, Christianity, and Islam, describes what might have led him to write the present book: while sitting at his breakfast table, he watched the 9/11 events from his window. “My chief reaction on that terrible day was one of profound sadness […] at the sure knowledge of the hate and misunderstanding that prompted the act … I have spent half of my professional life trying to explain the hate and unravel the misunderstanding that pervades religious history” (p. 276).  This book seeks to describe milestones of Islamic history, as well as its core beliefs and customs, to western readers who are supposedly familiar with the Hebrew Bible and the New Testament. It is not an academic work per se, since, like his two-volume The Monotheists: Jews, Christians, and Muslims in Conflict and Competition (Princeton University Press: 2003), whose paragraphs on Islam are in fact similar – if not identical – to considerable portions of the present work, it lacks footnotes and a bibliography. The book contains nothing new for those already involved in this field. However, as it is the outcome of his long acquaintance with the Arabic sources and considerable classroom experience, it is extremely valuable and accessible both for students and interested readers. From this respect, anyone teaching introductory courses on Islam might benefit tremendously from Peters’ historical and cultural insights as well as from the didactic method employed here ...

Gerd Høst Heyerdahl

Heidi Laura

There are many examples of authors of mystical works who consciously chose to retreat the role of copyists and collectors of already existing traditions. The emphasis in Kabbalistic works is on recording mystical tradition, while personal reports of mystical experiences or clearly individual expositions of mystical themes are rarely found in the large corpus of Kabbalistic works. This article attempts to illuminate the special place of mosaic works and collectanea in Kabbalistic literature and its specific character, using the works of an unjustly neglected 14th century kabbalist as a focus. The writings of Ashkenazi kabbalist Menahem Ziyyoni are exemplary of the problem of collected works. Kabbalistic anthological works had an especially golden period in the 14th century. The mosaic works of the 14th century became a new way of continuing the zoharic project of an overarching hermeneutical system, which integrated and legitimated a number of different interpretations of the same text.

Jerome A. Lund

Dos esquemas morfológicos del imperfecto del verbo hewâ aparecen en Onqelos y Jonatán: yihwê y yehê. Aunque los dos esquemas presentan en el plural formas distintas para diferenciar el género, no sucede lo mismo en el singular. Según las estadísticas, el esquema con waw se utiliza poco en la 2.ª y 3.ª persona del singular, pero está bien atestiguado en la 1.ª persona del singular. Parece ser que el uso del esquema con waw en el singular lo determinan razones estilísticas y se usa para trasmitir una impresión de solemnidad. Se sugiere que el esquema con waw refleja el lenguaje del prototargum que se ha seguido manteniendo.

Karmela Bélinki

During the past two decades the new awareness of women has developed from a diffuse protest to conscientious and ambitious research. The fact that the new wave of awareness at least to some extent was initiated by Jewish women is not a unique phenomenon in Jewish history. On account on their position Jews have always strongly identified with different revolutionary movements and stood up for leadership in them. Jewish women have experienced themselves as a double minority because their international Jewish world has not developed from patriarchalism to wider perspectives as rapidly as their external non-Jewish society. From a literary and feminist point of view it is obvious that Tanach has undergone the same process as all other Jewish literature. The scriptures that we today consider authorized are a selection, the result of a process and in order to understand them we must accept that they reflect development both in culture and society.

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