Hasil untuk "Judaism"

Hüseyin Çaksen

In this article, we have evaluated the status of medical articles related to religion and spirituality published in the last 50 years in the literature to determine the distribution of studies on religion and spirituality by the major religions in the world and decades. There was a continuous increase in the number of articles related to “religion, religious, spiritual, or spirituality,” and the major religions including Islam, Christianity, Judaism, Buddhism, and Hinduism except for Sikhism from 1971-1980 to 2011-2020. A continued increase was also noted in the number of articles on the Quran and the Bible, but not on “Hebrew Bible.” Furthermore, the articles related to Islam and Buddhism showed the highest increase among the major religions. In conclusion, religion and spirituality have been linked to medicine for centuries. Religion and medicine are inseparable because religion is the very life of life, its light, and its basis. We believe that medical articles on religion and spirituality will increase significantly over the next decade as faith is on the rise around the world.

Gad Barnea

The Aramaic term <i>psḥ</i>(<i>ʾ</i>) and its possible relation to the Hebrew <i>psḥ</i> (recorded in the Hebrew Bible) are associated with “the Passover” feast in Judaism and Samaritanism and, by extension, with Easter in Christianity. This lexeme is exceedingly rare in extra-biblical sources and my goal with the present article is to closely examine the only two unambiguous sources available to us—both of which are found on Aramaic ostraca associated with the Yahwistic community at Elephantine and both share an acute sense of impending trepidation and anxiety. The article is divided into two parts. The first offers a new epigraphic analysis of the two ostraca on which this term appears—building upon a recent publication of one and offering a new publication: reconstruction, translation, and detailed commentary of the other. The second presents a multifaceted analysis—combining etymological and contextual data with insights from social psychology, archeology, and anthropology—supporting the connection of the term <i>psḥ</i>(<i>ʾ</i>) with apotropaic magic rituals tied to the fear of evil-eye, disease, malicious spirits, demons, curses, etc. Finally, insights from these first-hand documents are applied to the ongoing debate regarding the origins and etymology of the term <i>psḥ</i>(<i>ʾ</i>) and its use in the biblical narrative.

Mürsel Özalp

The Zionist plan of establishing a national homeland by gathering Jews from all over the world in the land of Palestine has drawn the reaction of the Papacy from the very beginning. However, the Papacy’s attitude towards Zionist demands and challenges has varied within the framework of the global political atmosphere, the actual situation in the region and the theological transformation within the Church. Thus, Papal policy towards the Holy Land against the Zionist ideology has shifted from the traditional belief in permanent Jewish exile to, at minimum, the internationalization of Jerusalem and the preservation of its religious identity. It has also evolvedfrom the official recognition of the State of Israel to an emphasis on safeguarding the dignity of holy sites and ensuring the Church’s rights. In this context, the Papal attitude towards the Zionist ideology, which began just before the first Zionist Congress, manifested itself as an absolute opposition to the immigration of Jews to the Holy Land on theological grounds. In this period, the Papacy not only took internal measures against Zionist activities, but also reached out France, the protector of the Christians in the region, and the Ottoman Empire, which ruled the region. This uncompromising attitude of the Papacy continued throughout the period of the British takeover of Palestine in 1917 and later the mandate administration. However, with the shifting global balance after World War II and the widespread discourse on the Holocaust, the Papal position has gradually changed. Of course, the emergence of America as a superpower in the post-war period and the support of Zionism by the successive American administrations played a significant role in this shift. In addition to the establishment of the State of Israel and the subsequent geopolitical developments in the region, Pope Paul VI’s visit and the theological shifts within the Church, such as the decisions of the Second Vatican Council, led to a slight softening of the Papacy’s stance. Henceforth, the Papacy began to raise issues such as the preservation of holy sites, free access to holy sites for all faiths, and the rights and authority of religious communities. This indecisive policy of the Papacy has been seen as a result of political or conjunctural challenges. Nevertheless, the Papacy has never abandoned its demands concerning an independent Palestinian state and the status of Jerusalem and has expressed them on various platforms. This study examines the Papal policy toward the Holy Land, particularly Jerusalem, in response to Zionist aims and activities from the late nineteenth century to the present day.

Nóra Rózsavári

Herzl Hefter

Nietzsche is the world’s most (in)famous atheist, bearer of the monumental tiding of the Death of God. His works contain biting critiques of Christianity and, to a lesser degree, of Judaism as well. Rabbi Mordechai Yosef Leiner of Izbica [=RMY] (1800–1854) was a leading Hasidic master in 19th century Poland. Despite their seemingly incongruent world views and backgrounds, bringing the German philosopher and the Polish Rebbe into conversation bears significant fruit. The significance of my study is two-fold. First, based upon similar philosophical moves by both Nietzsche and RMY, I aim to establish a philosophical foundation upon which to create a secular religious space which, beyond the local discussion around Nietzsche and RMY themselves, is of vital importance in a world continuously divided along inter-religious and secular-religious grounds. In addition, I will sharpen what we mean when we discuss the “religiosity” of Nietzsche and how this religiosity may confront nihilism. I believe that Nietzsche’s orienting insight that God is dead can serve as an inspiration to create a phenomenologically religious “space” devoid of metaphysical and transcendental assertions and that there is a Hasidic master willing to meet him there. The quest of RMY was to reveal a Torah bereft of “<i>Levushim</i>”, that is to say, bereft of the familiar Jewish and kabbalistic mythical trappings. When the traditional Christian and Jewish myths which refer to a transcendent reality are discarded, the search for meaning is relocated onto the immanent stage of human (“All too Human”) phenomenology.

Pontas Surya Fernandes, Philip Suciadi Chia, Jevri Terok

The Arfak tribe lives on the island of Papua as a part of the Unitary State of the Republic of Indonesia. In 2022 there was a division by adding four new provinces namely South Papua, Central Papua, Highlands Papua, Southwest Papua Provinces in accordance with the laws in force in Indonesia. Papuans belong to the Melanesian race and the Arfak tribe consists of four sub-tribes namely the Hatam, Meyah, Molei, Sough.The Arfak tribe has its livelihoods in gardening, hunting, trading, raising livestock, collecting forest products. Most of the Arfak people are Christians. However, the people of the Arfak tribe still believe in Animism (a belief in a supernatural power that organizes and animates the entire material universe) and Dynamism (a belief that there are powers that exist in natural objects in the world e.g. a rock or a tree might become an object of awe and veneration because it is believed to have great power) which is often termed Suanggi. Belief in Suanggi is in harmony with other religions which are considered to accept Animism and Dynamism in their beliefs such as those evident in Hinduism, Ancient Egyptian Religions, and even Confucianism. This is driven by the search for a figure in power. However, there are differences in the beliefs of the people of the Arfak tribe about the resurrection of a person such as in Judaism Buddhism and some Christian sects. Christianity of course believes in the existence of an Ultimate Person, namely Jesus the God-man as well as belief in the possibility of resurrection in the future life. Resurrection is a certainty in the Christian faith. The Arfak people who are Christians in orientation must also have the belief in death as an advantage towards life in eternity in God’s heavenly Kingdom. Christians must follow the teachings of the Holy Bible. As Christians, people who have believed in Jesus Christ should not practice Suanggi in any shape or form because it is based on a malevolent spirit in the folklore of some islands in Indonesia. A discourse on Suanggi and malevolent spirits was carried out in this study using careful reflection on Holy Scripture and other relevant literature from academic books and journals.

Moser Paul K.

How can the Biblical God be the Lord and King who, being typically unseen and even self-veiled at times, authoritatively leads people for divine purposes? This article’s main thesis is that the answer is in divine moral leading via human moral experience of God (of a kind to be clarified). The Hebrew Bible speaks of God as ‘king,’ including for a time prior to the Jewish human monarchy. Ancient Judaism, as Martin Buber has observed, acknowledged direct and indirect forms of divine rule and thus of theocracy. This article explores the importance of divine rule as divine direct leading, particularly in moral matters, without reliance on indirect theocracy supervised by humans. It thus considers a role for God as Über-King superior to any human king, maintaining a direct moral theocracy without a need for indirect theocracy. The divine goal, in this perspective, is a universal commonwealth in righteousness, while allowing for variation in political structure. The article identifies the importance in the Hebrew Bible of letting God be God as an Über-King who, although self-veiled at times, leads willing people directly and thereby rules over them uncoercively. It also clarifies a purpose for divine self-veiling neglected by Buber and many others, and it offers a morally sensitive test for unveiled authenticity in divine moral leading.

Hanna Mónika Mezei

Francisco F. del Río Sánchez

The thesis concerning the Jewish-Christian origins of Islam has been continuously defended and developed by a good number of authors, even if the proponents of this line of thought have never constituted a school nor followed a unitary or homogeneous discourse. At the other end of the spectrum, many scholars strongly reject the ‘Jewish-Christian connection’ insofar as it introduces a speculative and unnecessary category in the study on the origins of Islam. The matter has aroused irreconcilable stances, studies that remain alien to each other, or simply seem to ignore the status quaestionis. From the traditional perspective, the debate seems to have reached a deadlock, however, and to explain a possible legal, cultural, and religious ‘Judaeo-Christian’ continuum that could be shared by the early Islamic audience, it might be useful to look around the spectrum of mixed beliefs and practices between the Jewish and Christian orthodoxy that can be found at a time very close to the arrival of Islam.

Christoph W. Stenschke

This article traces some of the trajectories of the Deuteronomic announcement of a ‘prophet like Moses’. After examining its meaning in the immediate context, the article first traces references to this figure in early Jewish sources. It then examines how Jesus is portrayed as the prophet of Deuteronomy 18 in the Gospels. What is meant when people ask whether Jesus could be the prophet? Would he himself identify with this figure through word and deed? What implications would such an identification have had for his contemporaries? Why does this designation only appear rarely outside of the Gospels? A further trajectory is the quotation of Deuteronomy 18:15,19 in Acts 3:22–23. What is meant by Peter’s identification of Jesus as the prophet like Moses? What does Peter link with the acceptance and rejection of this prophet? How has Luke altered the text of Deuteronomy in the application of this prediction to Jesus? The article closes with a summary and suggests implications for the understanding of early Christian rhetoric, of Israel’s response and of prophets in today’s church and society. Intradisciplinary and/or interdisciplinary implications: This article is placed within the discipline of biblical studies and Jewish studies (for the reception history in early Judaism). An in-depth study of the reception of the Deuteronomic prophet like Moses in Acts 3, where the prediction is explicitly quoted and declared to be fulfilled in Jesus Christ, reveals how this reference functions for the Christology of Acts, its proclamation of the Gospel and its understanding of Israel. Those revering Moses must now listen to Jesus. To reject Jesus means to forfeit one’s membership in the people of God. This challenges studies which do not pay sufficient attention to this claim.

Rainer Stahl

The text «Martin Luther inspires and stimulates contradictions» continues the second part of the artcile based on the report read 11. April 2017 in Tscheboskary and published in the previous volume of the almanac. The author raises such questions as the Luther’s attitude to the new picture of the universe (of Copernicus), the reformer’s approach to the relation between Jews and Christians and his view on the Muslims. The author insists on careful historical understanding of Luther’s positions, especially then they are far from the modern one. In the Jewish question, Luther used to be very critical and severe, but the author emphasizes that no government followed specifically his suggestions and ideas. As to the Luther’s approach to the Muslims , in the author’s opinion, the only attractive theme is his demand to understand the other religion correctly. It’s clear that for the contemporary ethnical situation in Europe make necessary for Lutherans to re-estimate Luther. The author comes to conclusion that the only idea that should be taken today is Luther’s understanding of the Revelation as made by Jesus of Nazareth, the Christ.

Dina Roginsky, Rina Cohen

This ethnographic study explores everyday encounters between Jewish Israeli immigrants, Palestinian Arab immigrants, and Canadian Jews in Jerusalem Restaurant a Middle Eastern dining establishment in Toronto. The article reveals the waysin which these three subgroups relate to each other economically and culturally in the context of a diasporic food business that bases its appeal on the symbolism of Jerusalem. Through the practices and relationships observed in this restaurant, we suggest that these subgroups create a practical foodway community, while each subgroup associates with the notion of Jerusalem in its own distinctive way.

Mahin Arab

Since the ancient times the belief in the rise of the Reformer has been a fundamental principle. Many of the holy prophets have announced the advent of new prophet. Moreover in the announcements and indications of predecessors there are always allusions to &quot;the Last Promised&quot; and &quot;the Savior of Last Days&quot; under such titles as &quot;Kalki&quot;, &quot;Fifth Buddha&quot;, &quot;Soshyans&quot;, &quot;Messiah&quot;, &quot;The Son of Man&quot; and so on and so forth. Of course there are different types of belief in the last reformer in religions. In one place the Savior is merely a social reformer while in another place he is only after the spiritual salvation of people and even sometimes he undertakes both tasks. On the other hand, the Last Promised is once nationalist and once seeks to save the whole world.    This essay seeks to assay the views of pre-Islamic great religions including Zoroastrianism, Judaism, Christianity, Hinduism and Buddhism as to the Promised Savior. This essay is an analytico-descriptive research which has based itself on the first hand works comprising the sacred scriptures of religions and proceeds through the typological analyses of idea of the Promised in religions.    Zoroastrianism: the idea of the Promised has been tied to the notion of Soshyant. Generally speaking, this notion alludes to a group of people who periodically emerge at the end of every millennium of the last three millennia of world&#39;s age so as to uproot evil and renew the world, the last one of these reformers is Soshyans. According to the aforementioned typology, Zoroastrian idea of Last Savior is among the Promised who saves the whole world. Moreover Zoroastrian Promised cannot be declared only a social savior as he is not wholly detached from people&#39;s spirituality too. From another point of view, Zoroastrian idea of the Promised represents a universal and not nationalist savior who is relatively a human and not divine entity who emerges in the last millennium of world&#39;s age.    Judaism: in the Old Testament Mashih (Messiah) means the anointed one by God and is the one who has been exposed to the spirit of Yahweh and this virtue has equipped him with all qualities which are necessary for an ideal king of Israel &quot;the spirit of God will perch on that branch, the spirit of wisdom and understanding, the spirit of council and power, the spirit of knowledge of Yahweh and fear of him.&quot; (Isaiah, 2: 11). Mashih recalls a Savior of political taste. According to Jews, when Messiah rises the kingdom of heaven becomes established on earth and all nations return to Jerusalem (Isaiah, 14: 45) and the golden age of Jewish rule over the world begins. Thus Jewish taking of the Promised is ethnically motivated whose main concern is reclaiming the dominance and prosperity of Jews and it is less concerned with spiritual salvation. Although this Savior is of a Jewish origin but since his personal qualities are not decided then it is impersonal and void of divinity.    Christianity: the idea of the Promised has revealed itself in Christianity in three forms: first in the form of Jesus of Nazareth who plays the role of Savior and fulfills the expectations; second, in the form of &quot;Judge of worlds&quot; who will reveal himself when Jesus returns to the earth at the Day of Judgment as he once left there (Acts, 1: 11). And third, in the form of a man whose advent is announced by Jesus Christ and is described as the &quot;source of consolation&quot; and &quot;spirit of honesty&quot; who will bless Jesus and approve him (John, 14: 17). Accordingly, Christianity contains three versions of the Promised idea.    According to the previously mentioned typology, the first countenance of the Savior in Christianity, i.e. Jesus as Messiah in the New Testament, not only does not indicate the occurrence of a social uprising for establishing a government or spiritual refinement of people but rather the Savior in this sense undergoes a severe agony to relieve humanity from the burden of original sin (Acts, 8: 32). This Christian taking of the Promised is unique in its kind and has no equivalent in other religions.    But in the second form which promises the return of Jesus to help people to reach their perfection (Mathew, 37: 24-27; Luke, 18: 69 & 22: 18). Then the Promised in this sense aims at universal spiritual flourishing and is a person but a divine person.    The third manifestation of the Promised which has been described as &quot;the spirit of honesty&quot; and the &quot;source of consolation&quot; is the Holy Spirit, according to the Christians, who leads the church in its quest for righteousness in the absence of Christ.    Typologically speaking, Christian taking of the Promised has a spiritual character. It is universal and pro-millennium.    Hinduism: Hindu taking of the Promised is built upon a figure called Kalki who emerges at the Last Day when darkness devours the whole universe and evil minds take the helm. By the end of this dark period the tenth and final incarnation (avatar) of Vishnu which is named Kalki, riding a white horse with a castrated sword and like a falling star rises to uproot the evil and wickedness and establish justice and virtue.    Bhagavata Purana indicates that: &quot;his empire will be universal and his mission will be the resurrection of dharma (law) and justice and truth&quot;. Thus the Hindu promised Messiah is personal and divine and actually his mission is social and spiritual, so he is not ethnically motivated but is universal.    Buddhism: Promised Savior in Buddhism is explained by the concept of &quot;Maitreya&quot; which is a Sanskrit word meaning &quot;loving-kindness&quot;. In Buddhist theology he is known as the fifth and the last ground Buddha who is yet to come but he will come to save all mankind. In Buddhism symbolism he is in shape of a sitting man who is ready to get up which is the symbol of his preparation to arise. In Mahavastu, a text book of sub sect Hinayana that is about history of Sri Lanka, chronology of events of Maitreya uprising is clearly mentioned. Based on the typology, the promised Buddhist Savior is spiritual saving and he does not have social purposes. He is a personal Savior and with human - divine characteristic. Since the mission of the fifth Buddha is not to rescue a specific nation it could be a universal mission. The result of this study is that although expressions and typology of belief in Savior in mentioned religions is deferent, however there is an important common belief among all them, which is faith and hope in uprising of Savior in apocalypse.

Ethel Mizrahy Cuperschmid

O presente artigo analisa algumas das principais obras de Moacyr Scliar que abordam temas da História da Medicina e da Ciência Médica, bem como da relação entre Medicina e Literatura, inclusive aspectos diretamente ligados à biografia do autor.

Berta Waldman

Meu objetivo é apresentar, neste artigo, a ficção da escritora Clarice Lispector, um dos expoentes da literatura brasileira contemporânea, como vinculada ao judaísmo, quando ela não oferece ao leitor nenhum dado direto que aponte para ele. Para além da presença judaica, verifica-­se também a cristã, além de crenças populares, o que sugere o seu empenho de integração no quadro particular das experiências religiosas brasileiras, marcado pelo sincretismo. Todavia, é certo que a Bíblia lhe serviu de base, e meu propósito, aqui, é verificar como, no que concerne à lei, a recorrência a essa fonte tem um peso na obra da autora.

Adam Grzybowski, Luís Goldman

Passatempos bíblicos...

Svante Lundgren

Marshall Sklare

R. Wilken