Hasil untuk "Judaism"

Sabina Avram

Psalm 62:12, a poetic expression in the Hebrew Bible, serves as an eloquent locus for deepening into the interplay of major concepts dealt with in Judaism such as singularity and duality. Through a lens that integrates traditional exegesis (especially the mystical insights of Sefer Yetzirah upon these concepts), the verse unfolds as a tapestry of layers, although a vast majority of its translations might overshadow some particularities of the original text. The investigation begins with the singularity of God’s utterance, symbolized by the phrase “One – God has spoken.” This could be seen as a reference to the primordial utterance, to the idea that God’s speech is not confined to a specific moment in time but encompasses the eternal and ongoing act of creation. The duality encapsulated in “Two – have I heard”, which embodies the perspective of the psalmist, invites reflection on the dynamic of revelation and interpretation – a binary dance of divine disclosure and human receptivity, as well as its edges. What role does the idea of interpretation play within the singularity vs duality interplay? Additionally, what perspectives or lenses are implied by the translations predominantly chosen for this verse?

René Bloch

Károly Dobos

David Aberbach

The chronological/genealogical narrative structure of the Hebrew Bible points to an editorial aim: to give a history of Israel as a nation from Creation to the 6th century BCE Babylonian exile and the return to the land of Israel, and in so doing to bring to life and unite two dead Near Eastern kingdoms. This article considers the scribes and editors who created the structure of the Hebrew Bible as forerunners of modern cultural nationalists, especially of defeated or endangered peoples, who sought the survival and growth of the nation in literature. However, the monotheisms that derived from Judaism, and adopted Hebrew scripture as sacred, rarely accepted the Bible as the translation or adaptation of a Jewish work in the Jewish national language mostly on Jewish soil and under Jewish government in the 1st millennium BCE. Rather, anti-Semites taught a genealogy of Jewish guilt to the world, with extra charges based on supersessionist theology and anti-Jewish fantasies.

Khamray Oleksii

The aim of the research. To examine specifics of library-bibliographical classification of the literature in the Judaica studies of the Judaica Collection of the Institute of Manuscript of the V. I. Vernadskyi National Library of Ukraine. Using the international experience in classification of the literature in the Judaica Studies, to identify a prime structure for such classification with a potential of employing UDC classification system for this purpose in Ukraine. Methodology. We have employed the comparative method for our research that enabled us to identify common and different features of various classification systems used in the Judaica classification. The method of induction is also applied as a way of generalizing the connectionsof works that are not interconnected by thematic and branch relations. Scientificnovelty. We have identified strengths and weaknesses of the mentioned classification systems in their application for the Judaic studies fonds. We have also look atsome specifics of Eliazar classification. The key parameter here is ability to classify the respective literature preserving its particular themes whilst maintaining orientation of the Judaica studies towards its interdisciplinary character. Conclusion. DDC and its derivatives are seen as the most applicable for classification of the Judaica studies. Taking into account the current practice of applying the Ukrainian versionof UDC and lack of the specialist classification system for the Judaica studies inmodern Ukraine, use of UDC to classify the Judaica studies collection of the Institute of Manuscript of the V. I. Vernadskyi National Library of Ukraine looks quitelogical. It is therefore required to coordinate the respective schedules and adapt the indexes available in UDC to the classification structure offered in this article. These indexes are primarily 22: The Bible, the holy scripture, and 296: The Judaism within the religious studies; 32: Politics within the political studies, 726: Religious buildings within the fine art studies, Jewish languages and literatures within the linguistic studies, and 94: World History within geographic and historic studies. With the proviso referring a particular entry to the Judaic studies, it is worth using the generic identifiers, e.g. (=411.16), or a respective alphabetic character applicable in some classification systems outside UDC as an alternative.

John E. Phelan

The impact of the Shoah on Christian biblical and theological studies has been significant. The Christian doctrine of supersessionism, the replacement of the Jews and Judaism by the Christian church, has come in for particular criticism. Some more traditional scholars have either ignored these critiques or suggested that they were shaped not by critical study of the biblical text but by Christian guilt. It is also argued that the supersessionist argument is so thoroughly woven into the Christian story that extracting it would destroy the story itself. For some, it appears that there is no Christianity without supersessionism. This paper argues not only that this challenge to supersessionism was indeed the result of post-Shoah reflection, but that such challenges were appropriate and necessary. It does this in part by considering the case of German pastor and theologian Dietrich Bonhoeffer whose early citations of the “teachings of contempt” were challenged by the violence of Nazis and the clarity of their intent to destroy both the Jews and, eventually, the church. A non-supersessionist Christianity is both possible and necessary, not simply to preserve the relationship between Christians and Jews, but to enable both communities to engage in the work of “consummation” and “redemption” that God has entrusted to them.

Jordi Puig

<p>Environmental sensitivity and Christianism</p><p>Contemporary environmental sensitivity has characterized for decades the emerging culture in the developed world. It is not yet mainstream in influencing behavior at a global level, as the growing environmental impact of consumerism testifies particularly to it. Present day environmental sensitivity seems somehow at odds with Christianism, charged for decades alongside Judaism with major responsibility in the environmental crisis.</p><p>This paper explains and discusses on seven interlinked aspects of the environmental value amply recognized across environmentalism. In examining them, Christian environmentalism learns particularly some demands of the Christian vocation that may remain neglected and demand a moral conversion both of Christians and of no non-Christians and non-believers. In accepting this demand, the Christian discerns the life-giving presence of Christ in many traits of the environmental sensitivity and culture. This encounter offers grounds for a reciprocal understanding and enrichment of Christians and non-believers or non-Christians, towards the attainment of a wider and deeper respect of environmental and human shared values.</p>

عبدالرزاق حسامی فر

In each one of the well-known Abrahamic religions, notably Islam, Christianity and Judaism, there are two important doctrines which seem to be inconsistent, but nonetheless some religious philosophers like Plantinga try to show that there is no conflict between them. The first doctrine is that God is Omniscient and He has foreknowledge of all that will happen in the future and thus all human actions are determined in His knowledge. The second doctrine is that human beings have free will and they are responsible for all of their voluntary actions. The problem is that if all future actions of a person are determined in divine knowledge, it is impossible for him to change his future and so he is not free.  This article will assess some of the solutions given to the problem and it will focus on Plantinga's solution to the problem and then it will unravel some defects of his solution. At the end of this article, a new solution to the problem will be given, in which the free will of human being is confirmed while the nature of divine knowledge is regarded ambiguous to the extent that its changeability or unchangeability is left unknown.

Valeria Navarro-Rosenblatt

In December 2013, two memorials were built in memory of those Jews killed during the Chilean Dictatorship (1973-1990). Both memorials continue a political division for Jewish-Chilean, who experienced the ideological and political ideas of the Cold War. The two memorials are analyzed to understand how the Chilean Jewish Community excluded the narrative about repression against leftist Jews.

Peter J. Gentry, Andrew M. Fountain

A particular reference in the book of Jude to Enoch is commonly claimed to indicate canonical status for 1 Enoch. The origins and textual transmission of the Enochic traditions are described and reassessed for non-specialists and correlated with claims for inspiration made before, during, and after the period of Second Temple Judaism. The function of Jude’s use of Enoch is interpreted within the literary structure of his work and the context of the NT, with implications for the later history of Christianity and Islam.

Schumann Andrew

This volume contains the papers presented at the Philosophy and History of Talmudic Logic Affiliated Workshop of Krakow Conference on History of Logic (KHL2016), held on October 27, 2016, in Krakow, Poland.

Выбыванец, Элеонора Васильевна

Самое известное произведение А. Шёнберга по причине сложности избранных музыкально-языковых средств, содержательной глубине и смысловой многозначности ставит перед исполнителями трудные интерпретаторские задачи. По мнению автора статьи, религиозные мотивы образуют важный идейно-образный и драматургический элемент этой «библии музыкального экспрессионизма», уникального средоточия философско-эстетических и музыкально-творческих представлений Шёнберга. Впервые данный опус освещается в аспекте особенностей религиозного мировоззрения композитора. Противоречивость последнего определяется ситуацией сознательного и трудного выбора вероисповедания (между христианством н иудаизмом), что не могло не отразиться на тексте и подтексте цикла. Выявленное соответствие музыкально-поэтической образности отдельных мелодрам религиозным исканиям композитора заставляет по-новому взглянуть на проблему содержательного истолкования цикла, расширив его устоявшиеся рамки.

Christian Frevel

<span>In the first part of this article I outline serious objections against the concept of monotheism. I will ask whether the ambiguity and the problem discredit the concept of monotheism as inappropriate for Biblical Studies, or whether it calls for differentiation. In the argument following thereupon, the concept is found to be more useful to describe certain stages of the conceptual and linguistic development of Israelite religion. The term and concept of monotheism in Biblical Studies is necessary, but not sufficient, if we want to reconstruct the religious history of Israel, Judah, Yeh�d and Early Judaism or Judaisms. In this article I propose categories such as implicit monotheism, intolerant monolatry, implicit exclusion, explicit uniqueness, monotheism as implication et cetera, which are especially useful if we want an accurate description of the statements. This makes the category of monotheism useful as heuristic and relational category.</span><br />

María Ángeles Gallego, Masha Itzhaki, Cristina de la Puente et al.

Hadasa Cytrynowicz

A terra tremeu, Konsk tremeu, as ruelas, as casinhas, o pássaro na gaiola, a máquina de costura da minha mãe, as panelas da avó, as janelas... Nós trememos. O meu coração parou de bater e, logo em seguida, disparou como nunca.

Kjersti Tokstad

Leon Yarden

On the well-known relief of the spoils on the Arch of Titus, four kinds of ritual objects are depicted as carried in the Flavian triumph of A.D. 71: a seven-branched lampstand or menorah, a ceremonial table, two receptacles and two trumpets – all vessels from the Temple of Jerusalem.

Michael Brown, Richard Menkis, Benjamin Schlesinger et al.

Roger Syrén