Hasil untuk "Judaism"

Omar Ibrahim

Alexander Johansson

Recension

Sara Parks

Biblical Hebrew is known for its creative avoidance of mentioning intimate body parts. Did such euphemisms continue in Greek-speaking Judaism? This article proposes that the “Greek hat” in 2 Maccabees 4:12 is not (or at least not only) a literal hat or a vague metaphor for Hellenism, as has been suggested through the centuries. Instead, it is a sly euphemism for a foreskin, and refers to the practice of epispasm, or the restructuring of a penis to reverse the look of circumcision. Such a reading fits well with the text’s anxiety around the gymnasium and its concern for Torah observance.

Leore Sachs-Shmueli

This article delves into Kabbalistic rationales for the commandments, tracing their theological constructs since their origin in the late twelfth century. It highlights the four aspects of these rationales: theurgic, magical, mystical, and eschatological, showcasing their unique approach to divine worship and the interpretation of Jewish Law and rituals. Moreover, it explores how Kabbalists not only emphasize the efficacy of adhering to the commandments but also underscore the negative consequences of transgression and sin, and the blemish they create above and below. Additionally, the entry discusses the complex relationship between philosophical rationalist reasoning for the commandments and the Kabbalists, and the imprint of Maimonides on the evolution of Kabbalistic engagement with reasoning for the commandments. Overall, it offers insights into the multifaceted and evolving nature of Kabbalistic rationales for the commandments.

Tyler Wentzell

Four significant fascist rallies took place in Toronto in the summer of 1938: John Ross Taylor’s Canadian Union of Fascists, Joseph Farr’s Nationalist Party, and then two rallies to establish the National Unity Party—a national fascist party fusing Farr’s group, Adrien Arcand’s Quebec-based Parti National Social Chrétien, and other fascist groups from across the country. This article examines these fascist groups and their rallies, as well as the anti-fascist resistance. It focuses on the protests organized by the Provisional Anti-Fascist Committee consisting of the League for a Revolutionary Workers’ Party, the Toronto Libertarian Group, and working-class Jewish organizations. In examining these actors and events, the article seeks to demonstrate the complex dynamic of coordination and competition amongst fascist and anti-fascist actors.

Stefan Szymik

In the article, the author discusses Jesus’ intitulation of God as Abba and its impact on the idea of God’s fatherhood in the New Testament writings. Responding to the recent criticism of J. Jeremias’s theses (cf. B. Chilton, M.R. D’Angelo), he tries to show that without the initial source, which was Jesus of Nazareth and his public teaching, the dynamic expansion of the idea of ​​God’s fatherhood in the New Testament would not be possible. After a brief presentation of J. Jeremias’s ground-breaking opinion on Jesus’ filial relation to God as Father, encapsulated in the “Abba, Father” cry (Mk 14:36), a second section analyses the texts of the Hebrew Bible and Second Temple Judaism that explore the theological idea of​ God as Father. The third part focuses on the NT witnesses to God’s fatherhood, i.e. God both as the Father of Jesus Christ and the Father of all believers (υἱοθεσία). In conclusion, the literary evidence preserved in the NT writings and rational arguments point to Jesus of Nazareth as the source and starting point of the NT idea of God’s fatherhood. Jeremias’s study is still valid, and the address “Abba-Father” uttered by the historical Jesus remains the most concise and fullest expression of his filial relation to God.

Pelita H. Surbakti

Matthew 22:32 contains a tradition of mentioning the God of Israel which was no longer popular in the time of Jesus. That tradition is often called Theos patros, the God of the ancestors—the God of Abraham, the God of Isaac, and the God of Jacob. In a dialogue between Jesus and several Sadducees about the resurrection of the dead, Jesus “revived” the tradition. Studies concerning that text, however, seems to overlock such tradition of mentioning God. If Jesus implicitly states that the ancestors of Israel lived, what kind of life did Jesus mean? This article attemps to answer the above question by considering “God with Us” as the main theme and “Rhetoric of Fighting Leadership” as the essence of this gospel rhetoric. Both become what is often referred to as the Hermeneutical Framework.

Ana María Tapia Adler

This article aims to provide a panoramic view of how the state of Jewish studies in Chile is presented, both in the academic field and outside of it, and the areas in which research and seminary work have been carried out in Chilean universities.

David D. Navarro

Dentro de la colección mariana Los Milagros de Nuestra Señora de Gonzalo de Berceo el Milagro de Teófilo es el más extenso y elaborado de su obra. El poema que gozaba de amplia difusión en otras lenguas vernáculas de Europa presenta una clara función moralizante dirigida al espectador, con el fin de evitar cualquier contacto con el Diablo y sus seguidores, en este caso, un judío que actúa de intermediario entre Teófilo y el Maligno. Sin embargo, mientras las versiones coetáneas europeas proyectan rasgos antisemitas sobre este personaje influidas por el folclore popular, a modo de criatura maléfica envuelta en prácticas diabólicas y fisonomía animal, estos atributos están ausentes en la versión berciana. La postura de Berceo hacia el judío sobresale al fundarse esencialmente en rasgos antijudíos heredados de la Patrística y el pensamiento tradicional clerical, exento de elementos de índole antropológica y racial propios del antisemitismo y ajenos al imaginario contextual ibérico del que no formaron parte hasta dos siglos más tarde. In the medieval Marian collection Los Milagros de Nuestra Señora (Miracles of Our Lady) by Gonzalo de Berceo, the Milagro de Teófilo (The Miracle of Teophilus) is the most extensive and elaborate. The poem, which enjoyed wide circulation in other European vernacular languages, contains a moralizing didactic message aimed at the readership in order to prevent any contact with the Devil and his followers. In this case, it is a Jew who acts as an intermediary between Teófilo and Satan. However, whereas the rest of the European versions portray anti-Semitic features on the Jewish character influenced by popular folklore, such as embodying an evil animal-like creature involved in diabolical practices, these references are absent in Berceo’s version. Berceo’s position with respect to the Jew stands out as one based essentially on anti-Jewish traits inherited from Patristic and other traditional clerical thought. Hence, it lacks anthropological and racial prejudices common to anti-Semitism in the rest of Europe and which were unknown in the Iberian Peninsula imaginary at least for the following two centuries.

William Domeris

The rhetoric of Amos includes a wonderful mixture of humour and threat, sarcasm and irony, hyperbole and prediction. Holding the fabric of this conversation together is Amos’s place within the prophetic minority – the Yahweh-only party (his anti-society). Making use of sociolinguistics, and particularly the idea of anti-language, I take a closer look at Amos, including his use of overlexicalisation, insider-humour and all the shades of irony one might expect. Typically of a member of an anti-society, Amos exaggerates the differences between insider and outsider, in this case, speaking of ‘ivory houses’, ‘the cattle of Bashan’ while appealing to his successful attempts to save the rich from the wrath of God. The offenses of the outsiders are sometimes crystal clear and at other times shrouded in metaphor, and so too is the fate of these people. In reading Amos, we are constantly in danger of falling victim to the persuasive power of his rhetoric. We are drawn into the world of Amos, quickly accepting his boundaries and the ideology of his anti-society, his depiction of reality and his stark caricature of the rich. The rhetoric is persuasive and the irony is divisive forcing a choice of black and white, believer and unbeliever, rich and poor, oppressors and oppressed. We struggle to swim against the current and instead long to respond to Amos’s invitation to live (Am 5:5) – perhaps even to discover that elusive hope at which the book hints: Most of history has been the forging of structures of security and appropriate loyalty symbols, to announce and defend one’s personal identity, one’s group, and one’s gender issues and identity. (Rohr 2011:4)

Maureen Attali

In seasons 5 and 6 of True Blood, the appearance of Lilith, a character borrowed from the Jewish tradition and presented in the show as the original vampire, permits us to analyze the relationship of this fantasy show with religion. The character’s traits, largely borrowed from medieval Jewish exegesis, allow for a doubt to persist about Lilith’s nature, which appears in turn to be that of a demon, a divinity, and a particularly powerful creature of God.

Adam Grzybowski, Luis Goldman

Adão 2

Laurent Pietra

The different stories and works transforming the figure of Joseph, far from limiting itself to a mere literary imagination, renew the josephic counsel, where interpretation means survival and escaping from evil times. The present article intends to follow this long “tradition” and brings forward an advanced interpretation of the josephic texts.

Yoel Cohen

Thomas A. Robinson

Lesle Nascimento

Uma árvore, uma cidade.

Emilia Fernández Tejero

Este artículo, de carácter didáctico, no está destinado a los estudiosos de la Masora, sino a investigadores de áreas cercanas. Las ediciones de manuscritos y los estudios publicados en los últimos años son instrumentos de gran utilidad para quienes deseen adentrarse en un campo de investigación con repercusión en otras áreas tales como la historia del texto bíblico hebreo, su exégesis o los inicios de la gramática. Se analizan tres cuestiones: distinta formulación para una misma noticia, coherencia entre un texto y su masora y posibles discrepancias entre las fuentes.

M. Meyer

E. Luz