Hasil untuk "Judaism"

Martin Prudký

The name ‘Moriah’ is conventionally associated with the Temple Mount in Jerusalem. In Jewish tradition, this identification is attested in a number of texts, including one biblical reference (2 Chr 3:1). On the other hand, other biblical passages where we might expect such an identification do not contain the name ‘Moriah’ nor a precise localization. This study examines the enigmatic name ‘Moriah’, which in the narrative of the patriarch Abraham (Gen 22:1–19) – one of Israel’s primary foundation narratives – describes the sacrificial cult site without precisely locating it. This name is nowhere attested as a primary toponym. Its form is actually a common noun that generates significant semantic allusions to and connotations with several key motifs of the narrative in question. Hence, the term ‘Moriah’ is a skillful wordplay, a pun using allusions and imagination in the given literary context of the Abrahamic cycle. As part of the foundation narratives shared by the two ‘ecumenical’ communities of post-exilic Judaism, the name helps to etiologically legitimize the place of worship (‘ha-maqom’, the temple) for both the Jerusalemite and Samaritan cultic communities without using real names and locations. The shared Torah text is open to both perspectives of reading and to both identifications that we find in the history of reception.

Karima AIT MEZIANE

ABSTRACT: The translation of religious concepts, especially those related to women and their rights, presents a particular complexity in the context of the three monotheistic religions: Islam, Christianity, and Judaism. The difficulty lies in the very nature of these concepts, which are deeply rooted in specific cultural and historical traditions, and are often expressed in languages with nuances and meanings that lack exact equivalents in other languages. When translating these concepts, there is a risk of losing or distorting their original meaning, which can have a significant impact on the understanding of women's rights and their role in society. Our main objective is to comparatively analyse sacred concepts related to women in the context of divorce, marriage, and adultery in the three monotheistic religions: Islam, Christianity, and Judaism. We will evaluate whether the translation of these concepts into Spanish has a common equivalent or if there is a risk of losing or distorting their original meaning. If such a risk is detected, we will propose solutions for handling these concepts in translation. RESUMEN: La traducción de conceptos religiosos, especialmente aquellos relacionados con la mujer y sus derechos, presenta una complejidad particular en el contexto de las tres religiones monoteístas: Islam, Cristianismo y Judaísmo. La dificultad reside en la naturaleza misma de estos conceptos, que están profundamente arraigados en tradiciones culturales e históricas específicas, y que a menudo se expresan en lenguajes con matices y significados que no tienen equivalentes exactos en otras lenguas. Al traducir estos conceptos, se corre el riesgo de perder o distorsionar su significado original, lo que puede tener un impacto significativo en la comprensión de los derechos de la mujer y su papel en la sociedad. Nuestro objetivo principal es analizar de manera comparativa los conceptos sagrados relacionados con la mujer en el contexto del divorcio, el matrimonio y el adulterio en las tres religiones monoteístas: Islam, Cristianismo y Judaísmo. Evaluaremos si la traducción de dichos conceptos al español tiene un equivalente común o si existe el riesgo de perder o distorsionar su significado original. En caso de que se detecte tal riesgo, propondremos soluciones para el tratamiento de estos conceptos en la traducción.

Robert Brym

This paper focuses on Canadian Jewish minorities that have attracted little scholarly attention. It does so mainly by reviewing data from the 2021 Canadian census on Jews who identify as members of visible, Indigenous, and gender minorities. This discussion points to several areas in need of further academic research, and concludes by claiming that, ironically, understudied Canadian Jewish minorities (including but not restricted to those discussed here) may form a majority of Canada’s Jewish population, making their inclusion in community affairs a necessity for the continued social cohesion of the country’s Jewish community.

Kübra Karagöz

In Judaism, the family plays a fundamental role in the spiritual development of the individual and the preservation of social identity. The family is the structure where religious teachings and cultural values are shaped and passed on to future generations. Judaism considers the teaching of religious and moral responsibilities by parents to their children as an indispensable duty for social continuity. The family, which has a central relationship with God, has been regarded as the strongest protector of identity and faith even during the diaspora periods. This reinforces the individual’s sense of identity and belonging, while also becoming a site of cultural resistance for the Jewish community. This theme, frequently encountered in Jewish tradition, is also present in the Book of Tobit. The Book of Tobit, significant for the continuity of culture and tradition for the diaspora Jews of the time, is a narrative that emphasizes the role of the family. With divine guidance, tradition, Judaism, death-rites, homeland, journey, exile, family, society, culture, belief, charity, goodness, and prayer at the forefront, the book is important for the continuity of Jewish identity. This study aims to examine the work within its historical and cultural context based on its literary language and content and to explain the concept of family in the Book of Tobit.

Uri Kaufmann

Cristobal Balbontin-Gallo

In Autrement qu'être Levinas introduces the notion of “an-archy”, not only to refer to an immemorial order of meaning in the trace of the other in oneself, but also in a political sense that claims a disorder or even a power of revolt stemming from the ethical sociality that the experience of the face awakens. Henceforth, the establishment of the order of political meaning no longer makes it possible to embrace or exhaust the sociality resulting from this intersubjective experience. In this anarchic demand for the sociality of the human Levinas thus joins some presupositions of socialism and libertarian Judaism in Europe. It is therefore a question of identifying possible points of raprochement and crossroads, which will apear in a way that is often unexpected for certain Levinassian orthodoxy.

Ira Robinson

Golda Akhiezer

This article focuses on the controversy and theological polemics advanced by the Jewish-Karaite movement against one of the central concepts of mainstream Rabbinic Judaism—the Oral Torah and the legitimacy of its transmission (“Chain of Tradition”). This process passed through a series of formative stages of Karaism: from radical scripturalism fundamentally rejecting any transmitted tradition to the gradual development of alternative “authentic” Chain of Tradition, adjusting its principles to vital social and intellectual needs. This case of intra-confessional Judaic debate is presented here in the wider context of comparative religious phenomena. In fact, this paradigm present in different forms in the other Abrahamic religions can be viewed as a search for balance between the oral and written traditions. In spite of numerous differences between religions, this paradigm explains to some extent the similarity in arguments of the intra-confessional polemics in Abrahamic religions, as well as the similarity in the argumentation of Muslim, Christian, and Karaite polemicists against the Talmud.

Diego de Ceglia

Il lavoro parte da un'inedita sentenza del luglio 1538 emessa per dirimere un conflitto giurisdizionale sorto tra il Sacro Regio Consiglio e l'arcivescovo di Bari, che vedeva violato il suo diritto di giudicare le controversie tra ebrei. Poiché la causa che l'arcivescovo avrebbe voluto sostenere riguardava una disputa sorta tra un neofita napoletano e i suoi parenti, ebrei baresi, in merito ai diritti patrimoniali legati alla dote, l'autore analizza anche altri i documenti comprovanti la potestà giurisdizionale dell'arcivescovo di Bari sugli ebrei, malgrado la legislazione contraria vigente in età aragonese e viceregnale. A sostegno dei diritti rivendicati dall'arcivescovo, risultano sia alcuni documenti che attestano la concessione ad alcuni vescovi della Terra di Bari del diritto di giudicare gli ebrei, sia altri attestanti l'esercizio di tale diritto da parte di altri vescovi della medesima provincia, anche in assenza di una specifica autorizzazione.

Marianne Schleicher

English abstract: The size of religious books matters to how religion and religiosity has been mediated up through history, not only the history of religion, but also the history of the book. The purpose of this article is to offer a functional approach to how size, especially small size, comes to matter in religious medialization. To be able to treat miniaturized books as a religious phenomenon, the article offers a comparative, brief trajectory of developments in book formats and writing/typing techniques that detects a development towards smallness. From here, it proceeds to analyzing and reflecting on miniaturized religious books in Judaism. It goes into details with the functional aspects in the use of community rules, prayer books, Book of Psalms, haggadot shel pesach, Purim-scrolls, Hebrew Bibles and Torot. The article conjoins the author’s own distinction between the hermeneutical and artifactual use of scripture with theoretical­ reflections by Claude Lévi-Strauss, Jonathan Z. Smith, Danièle Dehouve, Steven J. Gores, and Ian Reader. This platform has explanatory potential with regard to explaining how the small size of religious books in Jewish religion has come to matter to the medialization of religion and religiosity. Dansk resume: Religiøse bøgers størrelse har betydning for, hvordan jødisk religion og jøders religiøsitet er blevet medieret op gennem historien – ikke kun religionshistorien, men også boghistorien. Artiklens formål er at tilbyde en funktionel forklaring af, hvilken betydning størrelsen, især liden størrelse, har for denne mediering. For at sikre at formindskede bøger behandles som et religiøst fænomen, tager artiklen afsæt i en komparativ, kort redegørelse for udvikling i bogformater og skrive-/printteknikker for at analysere og reflektere over formindskede, religiøse bøger i jødedommen. Særligt gennemgås funktionelle aspekter ved brugen af menighedsregler, bønnebøger, udgaver af Salmernes Bog, påske-aggadot, Purim-ruller, hebræiske bibler og Torahruller. Teoretisk sammenstilles forfatterens egen skelnen mellem hermeneutisk og artefaktisk helligtekstbrug med overvejelser hos Claude Lévi-Strauss, Jonathan Z. Smith, Danièle Dehouve, Steven J. Gores og Ian Reader. Den sammenstilling muliggør en forklaring af måden, hvorpå religiøse bøgers størrelse er af betydning for mediering af religion og religiøsitet.

Giuseppe Mandalà

Negli ultimi decenni la storia degli ebrei nella Sicilia medievale è stata oggetto di numerosi studi. Il presente articolo non intende offrire una panoramica generale sugli ebrei e la Sicilia nelle reti mediterranee, né tantomeno offrire nuovi approcci metodologici, ma piuttosto fornire nuove prospettive sulla storia culturale degli ebrei in Sicilia e nei territori circostanti. Dopo una breve introduzione storico-critica, il lavoro propone di affrontare tre casi di studio: “Tra confini politici e culturali: Palṭi’el e Šabbetay Donnolo”; “Il quartiere degli ebrei di Palermo e il Kitāb ġarā’ib al-funūnwa-mulaḥ al-‘uyūn”; “Una lettera di Labrāṭ b. Mūsà b. Suġmār e la diffusione delle notizie in una ‘società mediterranea’”. Jews and Sicily in the Mediterranean Plot: Notes and Proposals The history of the Jews in medieval Sicily has been the object of numerous  studies in the past decades. The present paper does not intend to offer a general overview on Jews and Sicily in the Mediterranean networks, or try out new methodological approaches, but rather provides a new perspective on the cultural history of the Jews in Sicily and surrounding lands. After a short historical-critical introduction, the paper proposes to tackle three case-studies: “Between political and cultural boundaries: Palṭi’el and Šabbetay Donnolo”; “The quarter of the Jews of Palermo and the Kitāb ġarā’ib al-funūn wa-mulaḥ al-‘uyūn”; and “A letter of Labrāṭ b. Mūsà b. Suġmār and the circulation of news in a ‘Mediterranean society’”.

Jonathan Sitbon

This study aims at analyzing the discursive means by which the French historian Marc Bloch builds an ethos of witness in the introduction of Strange Defeat. This book recounts the author’s experience of the defeat of the French army in 1940; by thoroughly examining its causes, it offers a counter-discourse to the official propaganda of the time. To legitimize his status as a witness, Bloch exposes elements of his biography in a manner that is consistent with the traditional rhetorical and legal definitions of the position. Over the course of his argumentation, he explicitly references his Jewish identity, an element that has no a priori connection with the focus of his book. Thus, he forces readers to reconsider the mechanisms responsible for both constructing, and limiting, the ethos of a witness, when confronted with prejudices.

Cláudio Feldman

O décimo homem

Alan Sica

When Weber analyzed Judaism as part of his series concerning global religious practices and the economic arrangements that accompanied them, he decided to employ the term “pariah” as an analytic device, but without any of the pejorative connotations which are attached to the word today. Had he used instead Gastvolk (guest people) throughout his book rather than “pariah-people,” many subsequent scholars would not have objected to Ancient Judaism in the way they have over the last 90 years. Arnaldo Momigliano, probably the greatest classical historian of the mid-20th century, respected Weber’s work, but also took exception to his use of “pariah” regarding Judaism. This article investigates this troubling term and the scholarship that it inspired.

László Gallusz

The current piece of research has evidenced that the concept of the Kingdom of God / Kingdom of Heaven is not new in the biblical theology of the human writers of the Scripture. However, Jesus of Nazareth has given the concept a rather central importance in his kerygma. Three fundamental meanings have been attached to it: (1) the Kingdom is inseparably attached to Christ’s Person, (2) the Kingdom is the present realisation of Jesus’ future eschatology and (3) Christ extends the teachings of the Kingdom to all ethnic groups and peoples, thus establishing its universality.

Tobias Hägerland

In Defence of the Criterion of Dissimilarity In the face of recent criticisms, the article seeks to defend the continued use of the criterion of dissimilarity (CD) as a means of authentication in historical Jesus research. For a fair assessment of the criterion, it is imperative to make a distinction between Käsemann’s classic formulation of CD on the one hand, and some scholars’ subsequent (mis-)use of it on the other, but also to take into account how CD has been refined through more than fifty years of methodological discussion. The following points are made: (1) CD is a criterion for assessing the historicity of extant traditions, which cannot be used to generate a picture of Jesus simply by inverting known characteristics of primitive Christianity. (2) CD is a positive criterion, i.e., it can be employed only to verify the authenticity of a given tradition, and not to falsify it. (3) CD is only one of several positive criteria. The criterion can only identify what distinguishes Jesus from primitive Christianity. A broader and more balanced reconstruction can be attained by use of the additional criteria of multiple attestation and coherence. (4) CD deals with dissimilarity to primitive Christianity. Since those who transmitted the gospel tradition were Christians, only dissimilarity to Christianity indicates authenticity. Whether a tradition is dissimilar to Judaism or not is irrelevant. (5) CD presupposes discontinuity within a more far-reaching continuity. The points of dissimilarity between Jesus and primitive Christianity are usually restricted to differences in nuance, emphasis or phrasing.

Todd E. Klutz

T. Lim

The discovery of the Dead Sea Scrolls provides unprecedented insight into the nature of the Hebrew Bible or Old Testament before its fixation. Timothy Lim here presents a complete account of the formation of the canon in Ancient Judaism from the emergence of the Torah in the Persian period to the final acceptance of the list of twenty-two/twenty-four books in the Rabbinic period. Using the Hebrew Bible, the Scrolls, the Apocrypha, the Letter of Aristeas, the writings of Philo, Josephus, the New Testament, and Rabbinic literature as primary evidence he argues that throughout the post-exilic period up to around 100 CE there was not one official “canon” accepted by all Jews; rather, there existed a plurality of collections of scriptures that were authoritative for different communities. Examining the literary sources and historical circumstances that led to the emergence of authoritative scriptures in ancient Judaism, Lim proposes a theory of the majority canon that posits that the Pharisaic canon became the canon of Rabbinic Judaism in the centuries after the destruction of the Jerusalem Temple.

Ks. Mariusz Rosik

The first century of the existence of Christianity and development of the Church in the Palestinian and Mediterranean areas is signed by a growing conflict with Judaism, which at this time is under one of the biggest crises in its history. The climax point of this crisis was the destruction of Jerusalem and the Temple. Division between the young Church and – conventionally speaking – the Synagogue takes place during the time of the end of biblical Judaism and the birth of rabbinic Judaism. In this article the author shows the roots of the conflict, which, by decades grow so strongly, that eventually the roads of both religious communities were totally divided. In the first part of the article he evidences the source material for further investigations. Then he presents three factors that played a significant role in the process of separation between Christians and Jews: theological factors, historical and political factors and socio-economical factors. The issue of so-called birkat ha-minim requires the separate treatment.The process of growing up of the Church and the changes in the Synagogue in I century and in first decades of II century led to a definitive break in ties between the two communities. All the factors that caused that break (both religious, theological, historical-political, social and even economic) are interlinked. After the resurrection of Christ, Church was a small community of Jews who believed that the resurrected Christ is the Messiah. The members of this community ceased bringing offers to the Temple and gave the full access to the new belief for pagans. In the same time the Jewish community was under changes. These changes give birth to the new form of Judaism – rabbinic Judaism. Within it there was no place for Christians.

Michah Gottlieb