Hasil untuk "Judaism"

Yona-Dvir Shalem, Noy Katsman

Manuel Sánchez Moya, Miguel Angel Motis Dolader

En el presente artículo se analiza la percepción que los judíos de Teruel tienen del sistema de creencias y costumbres de sus antiguos correligionarios, con los que existe una relación fluida por motivos de parentesco, amistad/enemistad y vecindad, cuyos vínculos se quiebran abruptamente tras el establecimiento de la Inquisición en la ciudad. La información, procedente de un centenar de procesos judiciales, y contextualizada con documentación notarial y municipal, nos permite, por un lado, determinar el casuismo en el que se basan los inquisidores para calificar la herejía y, de otro, las prácticas más comunes de la primera y segunda generación de judeoconversos, con sus implicaciones no solo creenciales sino, psicológicas, antropológicas y culturales. Se subraya, asimismo, el papel relevante de las mujeres en las redes intercomunitarias.

Ulrike Brunotte

Equipo Editorial

khalil Hakimifar

In the Torah, blessing and curse come directly from God and are closely related to the "covenant" design. The prevalence of these concepts in the texts other than the Bible indicates that there has been a general understanding of blessing and curse among the people of ancient Israel. These people regarded them as powerful tools for influencing one another. An examination of the Old Testament reveals that Man can play a role by asking for blessing or passing it onto others. Giving back blessing from Man to God means thanking God and praising Him. The purpose of God's blessing is to restore, strengthen, and maintain Man's relationship with God and ultimately ensure his eternal happiness. The questions are how these concepts have come into being and where and when they have originated. It may not be possible to provide a clear definition of these abstract concepts, while each statement is merely a simple and superficial interpretation of them. However, these terms have an extraordinary and long history. Thus, to understand their depths and richness, one needs to carefully examine how they originated. Based on the Torah and written sources, the present study investigates the concepts of blessing and curse through analytical methods and determine their relations to the covenant with a theoretical approach.God's covenant with Abraham is the beginning of a law that other prophets have offered to their followers thousands of years later. It is also God's command to Abraham and his children to bless everyone. All those who have followed the faith of Prophet Abraham in every generation are the inheritors of God's covenant. Health and wealth are the "blessings" guaranteed in the Abrahamic covenant. In his covenant with Abraham, God has promised him 50 blessings. He has sealed those 50 promises and guaranteed them with an oath.If the Covenant is taken as the axis of the relationship between God and Man in Judaism, all aspects of human life can be interpreted according to this covenant. The understanding of these phenomena by Israel shows an evolutionary state that begins with its mythical meaning in Genesis and reaches its theological meaning in Deuteronomy. In the history of their evolution, Israel’s children gradually realized the following points: first, blessing and curse are both from the holy nature of God; secondly, God’s blessing and curse are directly and indirectly related to the observance or violation of the covenant, respectively; thirdly, the only proper human response to the divine blessing is thanksgiving and its transmission to others.In the Exodus, alongside the vertical dimension of the relationship (God-Man), the horizontal dimension of the relationship (Man-Man) becomes important. Here, along with the blessing of prophecy (Moses), blessings of the kingdom (kings of Israel) and priesthood (Aaron and his sons) have been also mentioned as the agents of blessing. The king is seen as the representative and mediator between God and people and the male offspring of Aaron as the priests of Jehovah.In Deuteronomy, the examples of blessing and curse are specifically addressed. Interpretation of blessing in the pre-exile period is related to a conditional or absolute blessing, but the contents of this period show that God is not only the source of blessing, but also the guide of blessing to people. According to the Torah, blessing includes fertility, domination, nourishment, loving, and, most importantly, intimacy with God Himself. However, blessing is not a mechanical system of punishment and reward. God in the Old Testament is a God whose love and justice are manifested in His blessing and curse, respectively. This research focused on the phenomenon of blessing and cursing in the Torah, but to increase the depth, Israel’s cultural and social aspects and their relationships with other cultures of the ancient Near East had to be explored based on other sources.

David M. Neuhaus

The decades of fruitful dialogue between Jews and Catholics, also undertaken by many mainstream Christian communities after the Second World War, has transformed a “teaching of contempt” with regard to Jews and Judaism into a “teaching of respect”. However, the work is far from done, and a number of challenges continue to provoke Jewish and Catholic theologians and interreligious activists to continue their efforts. In this article, five challenges for Catholics will be enunciated in order to clarify the ongoing agenda for Jewish–Catholic conversation today. These challenges are: (1) reading the Scriptures together; (2) salvation for the Jews; (3) people, land, and state; (4) writing history together; and (5) broadening the conversation.

David S. Koffman, Simon-Pierre Lacasse

Néstor Vigil Montes

Dentro del fondo archivístico de la Feitoria Portuguesa de Antuérpia (Consulado portugués de Amberes) institución comercial de época moderna constituida en su mayor parte por judeoconversos portugueses residentes en Amberes, se halló una traducción al castellano del Libro de viajes de Benjamín de Tudela. Esto supone un cambio sustancial en nuestro conocimiento sobre la tradición literaria de esta obra, puesto que hasta entonces se creía que la primera versión en castellano fue realizada a comienzos del siglo XX, mientras que la encontrada data de finales del siglo XVI. Su análisis nos indica que se trata de una pieza de consumo interno que no tuvo impacto en la literatura posterior, una traducción directa de la versión latina de Benito Arias Montano que nos indica la existencia de un incipiente interés cultural de las raíces judías de la comunidad sefardita instalada en la citada ciudad flamenca.

Ana Cecília Carvalho

Uma gota de sangue

Deuziane de Vasconcelos Barbosa

Este artigo analisará a relação entre o personagem judeu e a lenda do boto, presente no conto “O baile do judeu”, inserido em Contos amazônicos, de Inglês de Sousa. A princípio, são trazidas informações sobre a vida e obra do autor, além de uma pesquisa da recepção especializada acerca de sua carreira literária. Em seguida, as atenções são voltadas para os elementos principais da análise, o judeu, que consiste na apresentação da história do povo semita desde sua origem, passando pelo período de migração para a Amazônia, até os dias de hoje, abordando o antissemitismo, costumes e o imaginário construído sobre esses imigrantes. Seguindo com uma breve abordagem sobre o imaginário amazônico voltado para a lenda do boto. Como última etapa deste trabalho, traz-se a análise do conto “O baile do judeu”, atentando para o imaginário amazônico, imaginário a cerca dos judeus e o antissemitismo presente na narrativa.

Anna Veeder, Yonathan Mizrachi

Since the mid-90s, archaeology has been a powerful tool for changing landscape and narrative in the Old City of Jerusalem and the village of Silwan – the "Historic Basin of Jerusalem". As archaeological excavations relate directly to the appropriation of land and the interpretation of the past, they are intimately tied to the Israeli-Palestinian political conflict in Jerusalem.Archaeological excavations are tied to the political conflict in Jerusalem from two distinct aspects: one is the appropriation of land to be excavated, which can be interpreted as a means of control over a certain place or area. The second is the focus on the past, which can be seen as an instrument for appropriating the past to one particular group and its narrative.Located at the northern entrance to the Palestinian village of Silwan and just a few dozen meters from the Old City Walls and the Noble Sanctuary/Temple Mount, the Givati Parking Lot archaeological site is the future location of a tourist center known as the "Kedem Center”. The complex is expected to be joined with the "City of David" archaeological park and the Western Wall plaza via existing underground spaces and tunnels that will be dug out between them. If the current plans are carried out, the building will have a significant impact on the landscape between the Old City and Silwan, and on the way in which this area is perceived.In the area of the Old City and the village of Silwan are a number of ancient underground complexes that have been studied during the course of the 19th and 20th centuries. In recent years, new excavations have exposed these complexes and opened them for the public. The underground trails allow visitors to avoid the need to confront the present (mainly Palestinian Muslim) reality of Jerusalem. Instead, they create a visiting experience in a parallel, imagined, Jerusalem: the city of the Kingdom of Judah and the Second Temple period. In the Israeli narrative these are the most meaningful periods for the formation of Israeli identity and the connection of the Jewish people to the land.

Carlos Morales

Ilse Weber (1903-1944) tuvo un papel de enorme envergadura en Theresienstadt. Su reputación como poeta y dramaturga del mundo infantil le facilitó, sin duda, una rápida integración en el amplio círculo de artistas e intelectuales checos que malvivían como podían en aquel “gueto especial”. Convertida en enfermera jefe de la comunidad judía del campo, durante los casi dos años que duró su residencia en el infierno utilizó la literatura como una herramienta terapéutica más orientada, casi obsesivamente, a ofrecer un poco de sentido a las vidas humilladas de quienes se hacinaban en la miserable enfermería que tenía a su cargo y, de un modo muy especial, a paliar con una guitarra en la mano, el profundo desconcierto emocional de los niños que aguardaban en Theresienstadt el turno de su muerte.

Mariusz Terka

Christian reflection of God’s Revelation, given especially in Jesus Christ, from the very beginning has developed with a personal tension between the continuing message of the Old Testament and the newness brought on by the New Covenant. The Christian attitude towards the traditions of Judaism have held a special place in this field. Many of the early Christian writers engaged in this attitude, proclaim­ing the superiority of the Gospel to the Law of Moses, meanwhile also underlining the idea of continuity, which occurred between the Church and Israel. These same views found their way into the teachings of St. Augustine, among others, in his Enarrationes in Psalmos. The main perspective from which he looks at this prob­lem always remains the mystery of Christ and the Church. That is why his views are theological in nature, and not socio-political. The Synagogue, which symbolizes the Jewish people, is described by St. Augustine as a mother figure. Christ leaving her behind was due to the rejection by the Synagogue, which is – according to St. Augustine – based on a misunder­standing of the mystery of the Incarnation and the Paschal Mystery. Which is also why, Christ is left crucified for synagogue, which does not see his beauty, but only his scandal. Another metaphor, which Augustine uses to try and describe the Church and its relationship to the people of the Old Covenant, is the image of God and the physical Church building. It is based on the foundation, which is not only Christ, but also the apostles and prophets. Therefore, what determines the belonging to the Church of the Jews, as well as the Gentiles, is their regard to Christ and the prophetic-apostolic tradition. The Church – the building of God is not something newly created, but in determining its identity refers to the tradition of Israel as the chosen people and because, like him, can be called God’s heritage. His rejection by part of Israel, expressed in the crucifixion of Christ, led the di­vision in himself. The primary legacy of Abraham has been split. Some remained the wall of the church, others turned to dust. Thus, St. Augustine teaches two types of Israel: the corporeal, which rejects Christ and the spiritual, which is the true Church. What determines the division within the chosen people, and what is the cause of this rupture, which occurs in it, is a phenomenon referred to by Augustine as the term „physicality” (meaning of the body), consisting of directing the heart towards temporal and earthly values. The physicality and the related closure to God, involves not only the opposi­tion of the Jews against Christ himself, but also of the Church and this is expressed in the various forms of persecution of Christians. This enmity, however, does not mean their complete separation, as Augustine points out that the thread binding the Jewish people to the Church, is their common origin. Although Jews, like Esau, have lost their heritage and their place was taken by Jacob – the true Israel, or the Church, after all, he also comes from Abraham, and belongs to the chosen people. This makes the reciprocal relationship of Jews and Christians not a simple ratio of the persecutor and the persecuted, but has a deeper dimension, which takes place between the dynamics of communication and conflicts, struggles and relationships. It is because of this that, even though Jews do not recognize Christ at the time of his coming, they may still believe in Him if they have already ac­complished the work of salvation, for it is He alone who restores their vision of faith. Therefore, their fate, whose image is the figure of Cain – the persecutor, turns out to be not so much intended as a providential event. The possibility of faith was open not only to the individual repenting (returning from the wrong path) Jews, but also to the whole nation.

Ruth A. Frager

R. Rein

V. Rabens

ISBN 978-3-16-152787-6 sewn paper 79,00 € Published in English. Volker Rabens answers the question of how, according to the apostle Paul, the Holy Spirit enables religious-ethical life. In the rst part of the book, the author discusses the established view that the Spirit is a material substance which transforms people ontologically by virtue of its physical nature. In order to assess this »Stoic« reading of Paul, the author examines all the passages from the Hebrew Bible, early Judaism, Hellenism and Paul that have been put forward in support of this concept of ethical enabling. He concludes that there is no textual evidence in early Judaism or Paul that the Spirit was conceived as a material substance. Furthermore, none of these or any of the Graeco-Roman writings show that ethical living derives from the transformation of the »substance« of the person that is imbued with a physical Spirit. The second part of the study o ers a fresh approach to the ethical work of the Spirit which is based on a relational concept of Paul's theology. Rabens argues that it is primarily through initiating and sustaining an intimate relationship with God the Father, Jesus Christ, and with the community of faith that the Spirit transforms and empowers people for ethical living. The author establishes this thesis on the basis of an exegetical study of a variety of passages from the Pauline corpus. In addition, he demonstrates that Paul lived in a context in which this dynamic of ethical empowering was part of the religious framework of various Jewish groups.

Reinhard G. Kratz

A. Pietersma, B. Wright

Jaume Riera i Sans

[es] Ciento treinta y nueve volúmenes de libros de un judío mercader y talmudista: Mossé Almaterí (1362).- Se publica un inventario parcial de bienes y libros que pertenecieron a Mossé Almaterí (Játiva ca. 1310 – Mallorca 1362). Se aportan documentos, publicados e inéditos, sobre sus actividades en Játiva, Valencia y Mallorca, que dibujan una personalidad con perfil de prestamista, mercader y estudioso de la ciencia religiosa del judaísmo. De posición económica desahogada, discreto como hombre público, fiel seguidor de Maimónides, Mossé Almaterí parece haber cifrado su anhelo vital en el acopio de libros bíblicos y talmúdicos.

Claudia Maia

Resenha a BIALIK, Haim Nahman. A trombeta envergonhada. Organização, tradução e notas de Eliana Langer e Nancy Rozenchan. São Paulo: Globo, 2007. 373p.