Hasil untuk "Judaism"

Mostafa Hussein

How did an Arab Jew read the Quran against the backdrop of contradictory ideologies and the rise of key movements, including nationalism, colonialism, and Zionism, in Mandate Palestine? Approaching Isaac Yahuda as an Arab Jew challenges the binary opposition between Arabs and Jews in Zionist discourse, a linkage perceived as inconceivable, and on the other hand, that linkage is asserted, contested, and tested in the context of nationalism. This article also challenges the advancement of Jewish singularity and superiority by exploring how Jewish writers interacted with the Islamic scripture in Mandatory Palestine rather than dismissing it. This article examines Hebrew interpretation of various passages from the Quran that produced an understanding of the Quran that advanced Zionist ideals, including the nationalization of contested religious sites and the consolidation of the indigeneity of Jews in the East. Isaac Yahuda’s Hebrew commentary on the Quran challenged his Arab Jewishness in such a divisive nationalist atmosphere in Mandate Palestine. His hybrid background and dynamic connections with both Jews and Arabs enabled him to navigate these turbulent times by invoking the Quran, demonstrating respect for it, and at the same time challenging the understanding of his contemporary Muslims while utilizing German Jewish scholarship on the origins of Islam.

Robert Klitzman, Gabrielle Di Sapia Natarelli, Elizaveta Garbuzova et al.

Abstract Introduction Hospital chaplains aid patients confronting challenges related to palliative and end-of-life care, but relatively little is known about how chaplains view and respond to such needs among Muslim patients, and how well. Methods Telephone qualitative interviews of ~ 1 h each were conducted with 23 chaplains and analyzed. Results Both Muslim and non-Muslim chaplains raised issues concerning Islam among chaplains, doctors and patients, particularly challenges and misunderstandings between non-Muslim providers and Muslim patients, especially at the end-of-life, often due to a lack of knowledge of Islam, and misunderstanding and differences in perspectives. Due to broader societal Islamophobia, Muslim patients may fear or face discrimination, and thus not disclose their religion in the hospital. Confusion can arise among Muslim patients and families about what their faith permits regarding end-of-life care and pain management, and how to interpret and apply their religious beliefs in hospitals. Muslims hail from different countries, but providers may not fully grasp how these patients’ cultural practices may also vary. Chaplains can help address these challenges, playing key roles in mediating tensions and working to counteract Muslim patients’ fears, and express support. Yet many Muslim immigrants don’t know what “chaplaincy” is and/or prefer a chaplain of their own faith. Muslim chaplains can play vital roles, having expertise that can heighten trust, and educating non-Muslim colleagues, providing in-depth understanding of Islam (e.g., highlighting how Islam is related to Judaism and Christianity) and correcting misconceptions among colleagues. Hospitals without a Muslim chaplain can draw on local community imams. Conclusions These data highlight how mutual sets of misunderstandings, especially concerning patients’ and families’ decisions about end-of-life care and pain management, can emerge among Muslim patients and non-Muslim staff that chaplains can help mediate. Non-Muslim chaplains and providers should seek to learn more about Islam. Muslim patients and families may also benefit from enhanced education and awareness of chaplains’ availability and scope, and of pain management and end-of-life options. These data thus have several critical implications for future practice, education, and research.

ADAM KRZYŻOWSKI

The text is the author’s attempt to present (crypto)autobiographical fragments in George Steiner’s work. The main axis of the article is the assumption that the intellectual’s origin and experiences strongly, though covertly, influenced his scientific activity. Consequently, the text traces the threads from Steiner’s life that resonate in his literary critic and philosophical decisions.

Brenda Beckman-Long

This article considers the reading effects of the mise en abyme in Anne Michaels's Fugitive Pieces to create a community of witnesses among readers. The novel’s multi-voicedness, created through a series of narratees and narrators, models complex identifications of the author, narrators, and reader. Through the figure of the reader presented by the narratees Bella, Michaela, and Naomi, as well as the narrators Athos, Jakob, and Ben, Michaels engages us in acts of reading and interpreting the ongoing effects of the Holocaust. She offers a prime example of not the eyewitness but the reader as witness in recent Canadian fiction. Cet article examine les effets de lecture de la mise en abyme dans Fugitive Pieces d’Anne Michaels pour créer une communauté de lecteurs en tant que témoins. Le caractère multivoix du roman, créé par une série de narrataires et de narrateurs, modélise les identifications complexes de l’auteur, des narrateurs et du lecteur. À travers la figure du lecteur représentée par les narrataires Bella, Michaela et Naomi, ainsi que par les narrateurs Athos, Jakob et Ben, Michaels nous engage dans des actes de lecture et d’interprétation des effets continus de l’Holocauste. Elle offre un excellent exemple non pas du témoin oculaire, mais du lecteur en tant que témoin dans la fiction canadienne récente.

Chris L. de Wet

This article examines the 4th-century CE interpretation of the story of Rahab the Harlot by Severian of Gabala, in his homily, De paenitentia et compunctione (CPG 4186). In this article, a close and critical reading of Severian’s references to the story of Rahab in De paenitentia et compunctione (with some comparative reference to other works of Severian, and also of John Chrysostom and Pseudo-Chrysostom) is provided. It is asked, ‘how and why could a treacherous harlot, a prostitute, who was considered to be the epitome of vice in early Christian moral deliberations, function as an exemplum for Severian?’ The article firstly asks how Severian deals with the problematic and paradoxical aspects of Rahab, namely, the fact that she was a prostitute and also a liar. Then, it illustrates how Severian transforms Rahab into a Christian heroine and how he deploys these qualities of the transformed Rahab in a potent anti-Judaistic rhetoric. This study is finally concluded with a somewhat broader delineation of the importance of Rahab in the development of a curious Christian cultural and moral trope, namely, the penitent prostitute. Such a study of Rahab is significant not only in that it expands our understanding of the history of women and gender dynamics in early Christianity, but it also elucidates the complex and strategic discursive moves employed by male Christian authors to deal with the seemingly ‘bad girls’ of scripture. Contribution: This article investigates the historical reception of the story of Rahab (Jos 2) in a little-known homily by Severian of Gabala. The focus is how Severian interprets the story and the paradoxical figure that is Rahab, with reference to its use as an anti-Judaistic trope, and its role in the shaping of the cultural phenomenon that is the penitent prostitute in early Christian thought.

Robert Brym, Rhonda Lenton

Drawing on secondary literature, this paper first identifies trends in Jewish religious intermarriage in Canada—including variation over time, gender, age and community size. It then critically examines results from the 2018 Survey of Jews in Canada to explore factors associated with intermarriage. Binary logistic regression demonstrates that intermarriage is significantly and independently associated with residing in cities other than Montreal and Toronto, relative youth, male gender, having little Jewish secondary socialization outside the family and having both parents born in Canada. The statistically positive effect of having intermarried parents on children’s likelihood of intermarriage falls if children attend full-time Jewish school and summer camp with Jewish content. The effect disappears if at least one parent is an immigrant. These findings imply that the rising rate of intermarriage can be significantly mitigated if the Jewish community finds the means to increase the proportion of children who undergo intensive Jewish secondary socialization and the proportion of immigrants in the Jewish community. The paper concludes by discussing policies that could facilitate this outcome.   En s’appuyant sur la littérature secondaire, cet article identifie d’abord les tendances des mariages interreligieux juifs au Canada, y compris les variations dans le temps, le sexe, l’âge et la taille des communautés. Il examine ensuite de manière critique les résultats de l’enquête de 2018 sur les Juifs au Canada afin d’étudier les facteurs associés aux mariages mixtes. La régression logistique binaire démontre que les mariages mixtes sont associés de manière significative et indépendante à la résidence dans des villes autres que Montréal et Toronto, à la jeunesse relative, au sexe masculin, à une faible socialisation secondaire juive en dehors de la famille et au fait que les deux parents sont nés au Canada. L’effet statistiquement positif du fait d’avoir des parents mariés à des non-Juifs sur la probabilité de mariage mixte diminue si les enfants fréquentent une école juive à temps plein et un camp d’été à contenu juif. L’effet disparait si au moins un des parents est un immigrant. Ces résultats impliquent que le taux croissant de mariages mixtes peut être considérablement atténué si la communauté juive trouve les moyens d’augmenter la proportion d’enfants qui poursuivent une socialisation secondaire juive intensive et la proportion d’immigrants dans la communauté juive. L’article conclut en discutant des politiques qui pourraient faciliter ce résultat.

Izak J.J. Spangenberg

Racism is again a burning issue in our country. One may define racism as the conviction that not all humans are equal, but that some are ‘worthier’ than others. Usually those who are regarded as ‘unworthy humans’ are not treated on par with the rest. The ‘othering’ of humans in the Western world did not commence in the 16th, 17th, 18th or 19th centuries. It is argued that the roots of racism in the Western world date back to the 1st century CE when the early Christians severed their ties with the Jewish people and their religion, and started humiliating and denigrating them. Traces of this can be found in the New Testament in inter alia John 8:44, Revelation 2:9 and 3:9. The Jewish people and their synagogues were associated with the Devil. However, Paul also contributed to the anti-Judaism sentiments of early Christians. He argued that the gospel superseded the law. This eventually led to the conviction that Christianity superseded Judaism, and that Jews and Judaism ranked lower than Christians and Christianity. These beliefs created fertile soil for the development of racism in the Western world. The article presents a brief overview of the history of Christianity, how it developed, how it became the state religion of the Roman Empire and the dominant religion in the Western world, and how the religious convictions fed into the sociopolitical and economic policies of the Western world. The article delivers a plea for accepting the view that all religions are human constructs and that their adherents need to meet the ‘other’ on an equal footing. The Western world especially needs to look at how Christianity contributed to the way it treated other people during the course of history.

Giuseppe Campagna

Fra i centri più popolosi del Valdemone, in Sicilia, Castroreale ha ospitato nel XV secolo una notevole comunità ebraica costituita, in particolar modo, da medici, artigiani e mercanti di tessuti, con strette relazioni commerciali con Messina e il suo patriziato urbano. Nello stesso centro si registra la presenza, da un certo momento in poi, di un significativo numero di neofiti, oggetto di persecuzioni inquisitoriali ancora nei primi decenni del XVI secolo. Judayca terre Castri Regalis: The Jewish presence in a town of the Peloritani (Sicily) in the 15th century Castroreale is a Sicilian centre in Valdemone. It was one of the most populated communities of this large area. In the 15th century, it hosted a Jewish community formed, in particular, by physicians, artisans and merchants of cloth. All were in commercial relations with Messina and its urban patriciate. Castroreale was also home to a significant number of neophytes, who were persecuted by the Inquisition in the first decades of the 16th century.

Renata Segre

L’Archivio di Stato di Venezia conserva una ricca documentazione sulle terre che si affacciano sull’Adriatico, e l’ampiezza dell’offerta non può sorprendere. Questo articolo si propone di descrivere brevemente una serie di atti di varia natura, prodotti da più magistrature veneziane, e relativi agli ebrei della Puglia e ai loro legami col mondo italiano e mediterraneo, tra medioevo e prima età moderna. Vuole essere un contributo alla ricerca in materia e un invito ad approfondire il tema. Venetian Documents on the Jews in Puglia As is well known, the State Archives in Venice represent a precious source of information on the countries that overlook the Adriatic Sea. This article concerns specifically the relationship between the Serenissima Republic and the Kingdom of Naples – to be precise, the eastern area of the latter, the region of Puglia ‒ in the domain of Jewish history, spanning a period of time from the Later Middle Ages to the Early Modern Era. The present collection of documents by various authorities relates to a wide range of fields in which reseach promises to be very rewarding.

Lexie Harvey

Paul writes to the Galatians in the New Testament to bridge the two realms of cultural Judaism and Roman Imperialism. In this analysis of the letter written to the church of Galatia, we see both Hebraic prophecy and Greek, or Gentile, parrhesia. As the context shows, Paul attempts to persuade a hybrid audience on the edge between the two ancient cultures. Paul diagnoses the church’s problems through a prognostic teaching that fulfills a larger Pauline gospel agenda. Future scholars will need to attend to the work of both parrhesia and prophetic rhetoric in Christian texts over the two millennia since Paul’s initial fusion.

Carmel Ferragud

El presente trabajo se ocupa de la biografía del médico valenciano Pere Pintor, miembro de una familia de conversos judíos valencianos. Se trata de un médico que, después de formado en el Estudio General de Lleida, trabajó durante cerca de tres décadas en la ciudad de Valencia, al servicio del consejo municipal, numerosos nobles y la casa real. Logró un notable éxito y fama como médico, y alcanzó un elevado nivel de riqueza y promoción social. Todo ello se vio comprometido con la instalación del tribunal de la Santa Inquisición en el reino valenciano en 1481. Pintor y su familia recibió el duro ataque y represión del tribunal. Ello le llevó a dejar Valencia y marchar a Roma al servicio del papa Borja Alejandro VI. En este trabajo hemos analizado y ampliado algunas datos de su vida ya conocidos gracias a los protocolos del notario Francesc Pintor, seguramente hermano del médico.

Markus Schreiber

En los siglos XVI y XVII, en el entorno de los cristianos nuevos ibéricos se detectan algunas manifestaciones radicales de desvinculación religiosa. Prosiguiendo las investigaciones de Yitzhak Baer, Carl Gebhardt y sobre todo de Israël S. Révah, esos fenómenos han sido repetidamente vinculados tanto con el «averroísmo» judío bajomedieval como con la filosofía spinoziana del seiscientos. Sin embargo, nos parecen posibles más enfoques. Aquí, queremos presentar esas corrientes de incredulidad conversa sobre su trasfondo académico y enmarcadas en el contexto europeo, prestando una atención particular a un grupo de cinco médicos cristianos nuevos que, alrededor de 1630, estudiaron juntos en la Universidad de Alcalá de Henares.

A. Cohen, B. Susser

Thomas Kazen

Nancy Rozenchan

Entre outros livros de destaque dos anos recentes, a obra de Edna Mazya em boa parte também não aborda diretamente os principais eventos da II Guerra Mundial na Europa. Não obstante, esse é um pano de fundo fundamental de uma parcela considerável de Romance de família, mesmo quando os eventos que compõem a trama se desenvolvem na Palestina contemporânea à Guerra, ou em períodos posteriores, em Israel, ou de volta à Europa.

R. Weinberg

L. Feldman

"Philo's Portrayal of Moses in the Context of Ancient Judaism "presents the most comprehensive study of Philo's "De Vita Mosis" that exists in any language. Feldman, well known for his work on Josephus and ancient Judaism, here paves new ground using rabbinic material with philological precision to illuminate important parallels and differences between Philo's writing on Moses and rabbinic literature.One way in which Hellenistic culture marginalized Judaism was by exposing the apparent defects in Moses life and character. Philo s "De vita Mosis" is a counterattack to these charges and is a vital piece of his attempt to reconcile Judaism and Hellenism. Feldman rigorously examines the text and shows how Philo presents an aretalogy similar to that of a mythical divine and heroic figure, by glorifying the birth, education, and virtues of Moses. Feldman demonstrates that Philo is careful to explain in a scientific way those portions of the Bible, particularly miracles, that appear incredible to his skeptical Hellenistic readers. Through Feldman's careful analysis, Moses emerges as unique among ancient lawgivers."Philo's Portrayal of Moses in the Context of Ancient Judaism "mirrors the organization of Philo's biography of Moses, which is in two books, the first, in the style of Plutarch, proceeding chronologically, and the second, in the style of Suetonius, arranged topically. Feldman's book discusses the life of Moses chronologically and in the third chapter examines his virtues topically. Feldman compares the particular features of Philo's portrait of Moses with the way in which Moses is viewed both by Jewish sources in antiquity (including Pseudo-Philo; Josephus; Graeco-Jewish historians, poets, and philosophers; and in the Apocrypha, Pseudepigrapha, Samaritan tradition, Dead Sea Scrolls, and rabbinic tradition) and by non-Jewish sources, notably the Greek and Roman writers who mention him. This book is a gold mine of information. In two sections that follow the arrangement of Philo's two treatises on the life of Moses, Feldmanexpertly sets forth an impressive array of material from Philo, other Jewish sources, and non-Jewishsources. Each section on the life of Moses and on his virtues is clearly and helpfully organized into many subsections, and Feldman discusses each topic with characteristicerudition. This is the first book-length study to focus on these Philonic and other traditions about Moses, and readers from a variety of disciplines will find much here to appreciate. Ellen Birnbaum, author of" The Place of Judaism in Philo's Thought: Israel, Jews, and Proselytes" Feldman provides a characteristically thorough, even exhaustive, discussion of Philo's Life of Moses, informed by his unsurpassed knowledge of both Jewish and classical literature. This is a very substantial and welcome contribution to the detailed analysis of the major Jewish philosopher of antiquity. John J. Collins, Yale Divinity School This book represents the first full-length treatment of Philo s portrait of Moses in the De vita Moysis. The work is erudite and careful. As is characteristic of Professor Feldman s work as a whole, the strongest quality of this book is it comprehensive nature and encyclopedic learning. It will appeal to a significant number of scholars and students from a wide range of disciplines, including Second Temple Judaism, Rabbinic Judaism, New Testament, and the Early Church. Gregory E. Sterling, associate professor of theology, University of Notre Dame"

Walter Isaac

Francis Watson

E. Glaser