Hasil untuk "Judaism"

Nelofar Kureshi, Matthew Weiss, Stephen Beed et al.

Objective To explore the views of underserved and equity-denied communities in Nova Scotia, Canada, regarding organ and tissue donation and deemed consent legislation.Design A qualitative descriptive study was undertaken, employing both interviews and focus groups.Setting The province of Nova Scotia, Canada—the first jurisdiction in North America to implement deemed consent legislation for organ and tissue donation.Participants Leaders of African Nova Scotian, Lesbian, Gay, Bisexual, Trans, Queer, Two Spirit (LGBTQ2S+) and Faith-based communities (Islam and Judaism) were invited to participate (n=11). Leaders were defined as persons responsible for community organisations or in other leadership roles, and were purposively recruited by the research team.Results Through thematic analysis, four main themes were identified: (1) alignment with personal values as well as religious beliefs and perspectives; (2) trust and relationships, which need to be acknowledged and addressed in the context of deemed consent legislation; (3) cultural competence, which is essential to the roll-out of the new legislation and (4) communication and information to combat misconceptions and misinformation, facilitate informed decision-making, and mitigate conflict within families.Conclusions Leaders of African Nova Scotian, LGBTQ2S+ and Faith-based communities in Nova Scotia are highly supportive of deemed consent legislation. Despite this, many issues exemplify the need for cultural competence at all levels. These findings should inform ongoing implementation of the legislation and other jurisdictions considering a deemed consent approach to organ and tissue donation.

Hafez Najafi

Pilgrimage is an act of worship intending to seek spirituality in a holy place. Investigations into the historical pilgrimage record show that such a practice existed in pre-Islamic religions such as Zoroastrianism, Judaism, and Christianity, and the emphasis was placed on pilgrimages to acquire spirituality. In this research, which is carried out with descriptive and analytical methods, we are looking for an answer to the question of how effective pilgrimage and pilgrimage trips can be in improving the mental and psychological condition of people and whether they can play a role in the process of economic and social development and the formation of civilization in human life? The research results show that pilgrimages to holy places have been one of the factors of people's gatherings and cultural activity throughout human history and have led to economic prosperity and the formation of urbanization. Also, the examination of historical statements and current reports reveals that followers of Zoroastrianism, Judaism, Christianity, and especially Islam believe that visiting a holy place brings people closer to God and causes one or more spiritual events in Human life.

Laurent Tessier

In the early 1940s, the Canadian Jewish Zionist organizations, whose activities were essentially focused on the Jewish community and fundraising for Jewish settlement in Palestine, decided to reorient their strategy and establish a real public relations policy. The priority was to find support among the Canadian population so that parliamentarians and the Canadian government would put pressure on London to end the migration restrictions on persecuted European Jews to Palestine. Canadian Jewish Zionists found singular support among a few English-speaking Christian compatriots whose familiarity with the biblical stories nurtured a certain sympathy for their cause. Two organizations made up of “non-Jewish Zionists” were created to channel their support: the Canadian Palestine Committee and the Christian Council for Palestine. The study of their archives highlights the moral and political arguments put forward by those designated as “Christian Zionists”. The antagonistic portraits of the Jew and the Arab that are revealed in their speeches betray both their imperialist projections and the paradoxical absence of a true dialogue between Jews and Christians in Canada.

Eduard Iricinschi

The article first presents the theoretical, historical, and methodological presuppositions that guided the organization of the first “Formative Exchanges in Late Antique Eurasia” workshop at the Käte Hamburger Kolleg (KHK), Ruhr-Universität Bochum, in 2017. In the second part, the article summarizes the papers presented at this meeting and identifies the emerging questions and results shared by the participants.

Martina Böhm

Four New Testament writings mention Samaritans and Samaria—Luke−Acts, John, and Matthew. We must consider that all Samaritan texts in the New Testament are based on a historically correct knowledge of the cult of YHWH worshippers in Samaria oriented towards the Gerizim. If the YHWH admirers in Samaria are to be understood as one of the two independent “Israel” denominations that existed in the Palestinian heartland during the post-exilic period, consequently, in John, Matthew, and Luke−Acts, attention is paid to their understanding of the ecclesiological significance of “Israel” and to Christological aspects. Moreover, the authors of the Gospels reflect a semantically young phenomenon, when Σαμαρῖται is understood beyond the ethnicon as a term for a group religiously distinct from Judaism. At the time of Paul, the term “Samaritan” had not yet been established to refer to the religiously defined group. This means that care must be taken when interpreting the term “Israel” and “Israelites” in all Jewish or Jewish-Christian texts written before 70 A.D. This also applies to Paul: when Paul speaks of “Israel”, “Israelites”, and “circumcision”, he could have consciously used inclusive terminology that, in principle, included the (later named) “Samaritans” in the diaspora.

Leor Jacobi

El Iguéret ha-Šabat del rabino Abraham ibn Ezra es un breve trabajo polémico de apenas tres capítulos, que trata de las herejías calendáricas. En el prólogo se describen las fantásticas circunstancias que rodearon su composición, pues el šabat se le apareció a Ibn Ezra en un sueño y, por medio de un poético lamento, le amonestó por haber contribuido a la herética desacralización del šabat. Han corrido ríos de tinta acerca de si el trabajo herético rebatido es el Comentario de R. Samuel ben Meir (Rašbam). En este artículo se revisan todas las publicaciones que hay sobre el tema, y se presta atención especial al estudio seminal de Samuel Poznański, publicado en 1897, en el que se identifica la herejía con la oscura secta mishawita. Por primera vez, se pone de relieve la importancia del manuscrito más antiguo, el copiado en Lérida en 1382, que constituye la base de la poco conocida edición de 1840. La autenticidad del prólogo fantástico –publicado previamente y de manera aislada en varios volúmenes rabínicos– había sido puesta en duda durante el siglo XVIII. En apéndice se analiza el manuscrito que Samuel David Luzzatto (Šadal) corrigió mientras preparaba su edición. Una nota inédita recoge un responsum de R. Hai Gaon, que parafrasearon Ibn Ezra o sus discípulos en dos obras diferentes, referente a las supersticiones tecufot y a las fuerzas mágicas asociadas a los solsticios y equinocios.

David M. Buyze

This paper situates an analysis on the commonalities and ordinariness of Jewish and Muslim experiences vis-à-vis a critique on nationalism and belonging in the literature of Edeet Ravel and Mohsin Hamid, in addition to other writers. These literary writers are highlighted by an exploration of Eran Riklis’ film <i>A Borrowed Identity</i> amidst the critical perspectives of Ari Shavit, Leila Ahmed, Edward W. Said, and Justin Trudeau. The focus on Israel/Palestine is complemented by addressing sustained issues of nationalism and belonging in America that reverberate on global degrees of awareness as to how religious degrees of belonging can be reconsidered in light of understanding instantiations of cultural mise-en-scène from nuanced degrees of awareness. In turn, a multifaceted unsettling of identity, religion, and culture is posited that vividly collapses distinctions between East/West in revealing highly different ways of contemplating perceptions of Jews and Muslims in the world today.

Giuseppe Lucibello Ferrigno

Nel maggio del 1942 il villaggio costiero di Maiori, nel ducato di Amalfi, fu colpito da un alto numero di decessi che portarono all sospensione delle attività commerciali e al rinvio di una delle più importanti fiere medioevali nel sud Italia: la fiera di Salerno. Pochi mesi dopo, gli ebrei Moyse de Gannectao e Gabriele de Salomone lasciarono Maiori per continuare la loro attività di prestatori in un luogo più sicuro del regno di Napoli. Presentando documenti noti e meno noti, l’articolo mostra come il caso di Maiori possa essere considerato come un microcosmo che permette di scoprire l’importanza della presenza dei prestatori nel regno di Napoli, come pure di comprendere le condizioni sociali, politiche ed economiche alla corte di Ferdinando I d’Aragona alla fine del XV secolo. Si presentano inoltre due documenti poco noti provenienti dall’Archivio Capitolare della Chiesa Collegiata di Santa Maria a Mare di Maiori; il primo riporta un ordine del re di perquisire i registri dei prestiti e i pegni di tutti i banchieri e prestatori ebrei del ducato di Amalfi; il secondo identifica con precisione il luogo dove si riuniva la comunità ebraica di Maiori: una piccola stanza nel cuore del paese, dove sorge l’attuale Chiesa della Madonna della Libera. The Jews on the Coast of Amalfi in the Days of Ferdinand I of Aragon: The Case of Maiori In May of 1494 the coastal village of Maiori in the Duchy of Amalfi was struck by a huge number of death cases, that brought on the suspension of customs’ activities and tohe postponement of one of the most important fairs of the Middle Ages in Southern Italy: the Salerno fair. A few months later the Jews Moyse de Gannectao and Gabriele de Salomone left Maiori to continue their activity as money-lenders in some safer place in the Kingdom of Naples. Discussing known and less known documents, the paper shows how the case of Maiori can be regarded as a microcosm which allows one to discover the importance of the presence of Jewish lenders in the Kingdom, and moreover to comprehend the social, economic and political conditions at the court of Ferdinand I of Aragon at the end of the 15th century. The article presents also two interesting documents from the Archivio Capitolare in the church Collegiata di Santa Maria a Mare of Maiori; the first one reports a royal order for the requisition of the registers of all loans and of all the pawns left as collateral to the Jewish bankers and lenders of the Duchy of Amalfi; the second document identifies the exact place where the Jewish community of Maiori used to meet: a room in the front part of the church of Madonna della Libera, still in the heart of the town.

Vlad Eugen Poenaru

Artistas

Raquel Teles Yehezkel

Passagem

Konstantin Burmistrov, Maria Endel

The concept of the names of God and their role in the creation and existence of the world, as well as the practice of their veneration constitute an essential part of Judaism in general, and are elaborated in detail in Jewish mysticism. In Kabbalah, an idea of the creative power of the Tetragrammaton (the ineff able four-letter Name) and other names occupies an especially prominent place. It is based on the idea of linguistic mysticism conveyed in the Jewish mystical treatise Sefer Yetzirah (“Book of Creation”, 3–6 centuries AD.). According to this ancient text, the creation of the world is seen as a linguistic process in which the Hebrew letters are thought of as both the creative forces and the material of which the world is created. The article analyses the main features of the symbolism of the divine names in medieval Kabbalah. We have identifi ed two main areas in the understanding of the divine names, peculiar to the two main schools of classical medieval Kabbalah — theosophical (theurgic) and ecstatic (prophetic). The ideas of these schools are considered according to the works of two prominent kabbalists of the 13th c. — Joseph Gikatilla and Abraham Abulafi a. In the fi rst of these schools, knowing the names of God leads to the actualization of the latent mystical forces and results in a transformation and reintegration of our world and the world of the divine. This process, in turn, is understood as having an eschatological and messianic signifi cance. Abraham Abulafi a elaborated sophisticated practices of combining the divine names aimed at transforming the adept’s consciousness, its purifi cation and development of special mental abilities. At the end of the mystical path the practitioner achieves the state of prophecy and eventually merges with the Divine.

Giancarlo Toloni

La leyenda de Ajicar, poderoso primer ministro de Senaquerib, aparece contada en la Historia homónima y Proverbios. Su testimonio más antiguo es la versión de Elefantina (siglo V a.C.). La figura del sabio asirio se introdujo más tarde en el libro de Tobit como un importante compañero de Tobit, de manera que para dar prestigio a su libro, el autor de Tobit explotó la fama de la Historia de Ajicar e historizó a su protagonista. Esta leyenda cortesana era también conocida entre las comunidades de la diáspora egipcia, incluida la de Elefantina; en el periodo helenístico fue adaptada a la tradición judía como novela sapiencial. Ajicar también aparece en algunos escritos en lengua demótica: en dos fragmentos de papiro del siglo III d.C. y en las Instrucciones de Anchsheshonqy, pero especialmente en una inscripción encontrada en Uruk-Warka en una tablilla babilónica (165 a.C.) que contiene una lista de ummānū, ‘sabios (de la corte)’. Entre ellos está Ajicar con un nombre arameo Aḫu ͗aqari. Es, por tanto, una identificación apócrifa: se sitúa al sabio Ajicar bajo el poder de Asarhaddón y en Asiria, por una espúrea historización, muy semejante a la que hizo el autor del libro de Tobit.

Khadijah Mohd Khambali @ Hambali, Suhaida Shaharud-Din

Abrahamic Faiths often referred to Judaism, Christianity and Islam that put this categorization based on a number of features common to all three religions in the same cluster. Terminology of Abrahamic Faiths within the contemporary real-world comparative religion has been manipulated by leaders to strengthen the concept of religious pluralism is not only related to the Abrahamic Faiths, but also related to wad'i religions on the basis of prophetic chronology of Abraham. In reality, the position of Abrahamic Faiths has evolved appropriate real philosophical doctrines that every reality is much different. Therefore, this study will reveal and analyze the concept of Abrahamic Faiths in the context of religious studies to provide clarification on the ambiguity arising out of the equation. In addition to analyzing relationship between religious pluralism that makes the concept of Abrahamic Faiths seen as one of the themes of religious generalizations on the basis of prophetic chronology equation as the way for religious tolerance.

Tila Amarante Cohen

E havia aquele pequeno e forte menino, Oz, docemente brincando, no seu verão, na calma do kibutz, sob o olhar complacente e amoroso e seus avós.

Glauber Pereira Quintão

Analisa-­se, neste artigo, a monstruosidade de o grande peixe, do Livro de Jonas e sua reaparição no romance A estranha nação de Rafael Mendes, 1983, de Moacyr Scliar. Por meio dessa análise, apontam-­se algumas características de contraste e de semelhança da função que esse monstro apresenta em cada um desses textos. Trabalha-­se a hipótese de que o peixe grande, no texto bíblico, seria marcado por uma função de constituição e manutenção da identidade, enquanto, no romance, o monstro apareceria como desconstrutor de sistemas de significação que pretendem ser imutáveis e herméticos.

Equipo Editorial

Anna Hartnell

This paper takes as its starting point Edward Said's distinction between 'religious' and 'secular' modes of cultural affiliation. As these simultaneously diverging and converging modes also trammel the particular grounds of thinking that have been Said's natural target of criticism - Zionism - his work speaks particularly powerfully to the debate surrounding the religious genealogy of Jewish identity. This paper argues that Said's interventions on Zionism highlight as problematic the position whereby the 'Ingathering of the Exiles' is promoted as coexisting with a 'diasporic consciousness' nurtured by Judaism during exile; messianic hopes of religious Jews cannot be reconciled with physical return to the Promised Land; identity circumscribed by ethnicity and place cannot stand in as exemplary for the exiled, unsettled and ultimately homeless identity trumpeted by discourses of the 'post', as many contemporary theorists would have it. And yet through an exploration of the writings of David Grossman, whose construction of Jewish identity is envisaged through the regulating, competing and collaborating tropes of Zionism and Diaspora, I argue that this position is crucial for the elaboration of Israeli identity. I also argue that in fact there is room within Said's thinking both for the anti-essentialist elaboration of 'homeless' identities as well as 'the permission to narrate' an identity politics, and that his own distinction between the 'secular' and the 'religious' begins to disassemble. I explore this blurring of the sacred and the secular through the prism of Exodus - as both concept and narrative. This paper suggests that it is precisely Said's achievement to embody these tensions between religion and its other, divine providence and human agency, historical materialism and postmodernism, alienation and its perennially tempting opposite: home.

Mª Teresa Ortega Monasterio

La importancia de los manuscritos hebreos bíblicos conservados en bibliotecas españolas es bien conocida. Algunos de ellos, por ejemplo, han sido utilizados en la composición de famosas biblias, tales como la Políglota Complutense o la Biblia Regia. A pesar de la aparente similitud de la masora de los manuscritos españoles más significativos, el estilo y la información que proporcionan muestran algunas diferencias. En este artículo he seleccionado algunos manuscritos españoles relevantes y he analizado las notas que aparecen en las masoras del Pentateuco acerca de estos códices modelo.

محمد غالم

The essence of mahdism remains the wait for a radical work change which will be reflected in a “just society” rid of all imperfections mahdism presents main characteristics : firstly a total refusal of the present world and a search for a better world, secondly a stereotype “ideology” which is based on the idea that the actual world will end one day. This is a notion reserved to the monotheistic religions Judaism Christianity and Islam. Thirdly mahdism is not a maker of revolutions, it waits until it happens by miracle. The people’s role is to follow the prophets who predict the coming of the great day.In the 19 th C, mahidistic movements were initiated by the marabouts. They concern regions of agricultural structure in violent conflict with colonial capitalism (violent penetration dispossession and distructuration) and reaching social layers impoverished by colonial exploitation (small owners, craftsmen and share croppers).The Algerian historiography – of positive essence – conceals the symbolic and anthropological dimensions of mahidism, whose historical function is to preserve the hope of an imminent delivery and of reviving national pride among populations suffering from the colonial yoke.