Hasil untuk "Judaism"

Jeremy Steinberg

This paper addresses the unemotionality of Josephus’ narrative of the Flavian triumph in the Jewish War in light of other passages from the BJ in which Josephus’ writing is expressly emotional. Examining several instances in which the recollection of trauma leads Josephus’ author-persona to express grief, pity, or other allied emotions, this paper argues that a lamentation of this type is to be expected on the occasion of the triumph. However, none is given. This absence, it is argued, results from an expectation on the part of the Flavians that their triumphal procession is to be a celebratory occasion and not a traumatic one. However, the triumph pericope is not celebratory, and signs of discomfort are present between the lines, reminding the reader of other scenes where Josephus’ author-persona is explicit about his lamentation. From this evidence it is argued that Josephus’ author-persona intentionally removed himself from the narration of the triumph in order to compose a scene that would pass muster with the Flavians while still expressing the trauma that the triumphal procession inflicted.

Sean Remz

Building upon fairly recent scholarship on the reception of Holocaust survivors in Canada and Montreal more specifically, this article examines a synagogue and sisterhood specific to Hungarian Holocaust survivors in Montreal, most of whom arrived in the wake of the 1956 Hungarian Revolution. Holocaust survivor accounts suggest a barrier between them and previously settled Canadian Jews, particularly in the realms of sociability and synagogue life. This barrier was heightened among Hungarians given the language gap, contributing to their impetus for a synagogue of their own, named the Hungarian Martyrs Synagogue. Their Holocaust commemoration events and dances were distinctive in their reverential discourse of martyrdom, and sense of cultural revitalization. The primary source base for this article is the memorial volume of the Hungarian Martyrs Synagogue (which includes commemorative poetry), with insight and context from oral history interviews.

Janice Rosen

Petru Adrian Danciu

The Jewish demonology during Christ's coming corresponds to a warrior messianism, capable of defeating the Roman occupation, seen as a divine punishment for unbelief. Jewish monotheism is subject to a foreign and unwilling power, another world that overlaps any desired politics and religiosity superior to any type of paganism. The world is ruled by warrior angels. They know the ascent and descent according to the divine will, Israel cannot escape the magnetic force they exert on the politics and religiosity of their peoples. If in Babylon Judaism developed its demonological beliefs, under the domination of the Roman Empire, Messianism knows its staging by asserting several personalities, one of them being Jesus Christ, son of Mary. His prophecy revolves around the idea of the divine Kingdom descending to earth, as well as the inherent opposition of the devil, manifested by the presence of false Christs. This belief is almost foreign to the Jewish demonology of the time. The idea of the coming Kingdom creates a strong confusion, the theologians of the time (scribes and Pharisees) associating the event with an open conflict against the Roman occupation, the Jews being seconded by the power of God, respectively by angels. Christ must respond differently to the need for freedom, and the claim to bear the divine appellation (Son of God) does not make sense, moreover, it is a blasphemy. The need for a divine sign, often required from Jesus, has its logical basis on this messianic, warrior expectation. The confusion grows all the more because, of not understanding its message, the purpose of the antichrists appears inexplicable. The research follows exactly these aspects, of the split parallel worlds, from the perspective of the crisis of Jewish monotheism and a demonology that makes it impossible to frame the saving model of Jesus in the politico-religious reality of the time. Although Christian theology holds that the time of Christ's coming was well chosen, He being the divine answer to this very crisis, the Judaism’s demonological view of the world corresponded less and less to the biblical prophecy. If its beginnings were situated in Babylonian captivity, the effects are seen in the distance given by the model of theological interpretation of the deeds of Christ, accused of working with the devil. Perhaps the historical moment was well chosen, but it did not correspond to the demonological mentality of the Jewish theology. Thus the Judaism is abandoned by the divinity, through the interposition of the Roman presence, facing an always announced divine kingdom. Moreover, the forgiveness of the enemy, his love does not correspond to the existing reality. Therefore, the utopian Christ's message is perceived as a blasphemy rather than an exhortation, hence the unilateral rejection of the idea that Christ is the king of the Jews.

Eduard Iricinschi

The article first presents the theoretical, historical, and methodological presuppositions that guided the organization of the first “Formative Exchanges in Late Antique Eurasia” workshop at the Käte Hamburger Kolleg (KHK), Ruhr-Universität Bochum, in 2017. In the second part, the article summarizes the papers presented at this meeting and identifies the emerging questions and results shared by the participants.

Jiří Měsíc

This essay deals with the nature of love in the work of Leonard Cohen and its relation to Kabbalah, Zen Buddhism, Christian mysticism, and the alchemical wedding coniunctio oppositorum. Love is seen as pulsating between agape, the unconditional love of G-d and humanity, and eros, the insatiable desire for bodily pleasures. In both senses, it has certain accompanying attributes, according to the singer, explained by the words “chain,” “bond,” “wound,” and “suffering.” The literary persona of Leonard Cohen is viewed as longing for divine love, exploring prayer, solitude, and carnal love as a means of spiritual nourishment leading to the purification of the soul. Moreover, his work is characterised by a liturgical language, which he uses in order to glorify the most profane features of our human nature and to highlight the potential of the body to serve as an instrument to reach the sacred.

Kira Zaitsev

Review of Moshe Lavee's The Rabbinic Conversion of Judaism: The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2018)

Equipo Editorial

María Gloria De Antonio Rubio

Todos los contratos de préstamo, salvo los realizados entre personas con una relación de carácter familiar o de amistad, son de carácter mercantil, es decir, persiguen un beneficio para el prestamista. Sin embargo, las limitaciones legales y religiosas sobre el cobro de intereses obligaron a judíos y cristianos a desarrollar fórmulas para ocultarlos: en unos casos, falseando la cantidad que había sido prestada; en otros, exigiendo la devolución de la cantidad prestada con un bien o el valor de ese bien en el mercado pero nunca el dinero inicial. El marco documental, geográfico y cronológico elegido para analizar este tipo de préstamos son dos libros de notarios gallegos del siglo XV, restricción que no impide que los métodos propuestos sean aplicables a otros ámbitos.

Ewa Goczał

Finding the “common language of fire”: Jerzy Ficowski on Jewish mysticism (prolegomena) This article is an attempt to outline the relationship between the work of Jerzy Ficowski and the Jewish mystical thought that was brought in this paper to a kabbalistic element – a synthesis of components considered basic for two great currents of the non-orthodox Judaism: Kabbalah and Hasidism. At the level of content they consist of the motifs of the Book, Word and Letter, Angels and Light, the messianic topos of the Just, cosmogonic and eschatological myths, as well as specific, non-linear recognition of time – which are strongly present in the poetry of the author of the Regions of the Great Heresy. At the level of structure there are noticeable the emanation model and the duality of language and imagination, of matter and spirituality – diametrically different elements, yet gravitating toward the ultimate unity. The text, containing references to translation and “Schulzian” output of Jerzy Ficowski, is focused on his poetry and is an introduction to its aspectual monograph. Key words: contemporary Polish poetry; Jerzy Ficowski; Jewish mysticism; Kabbalah; Hasidism;

David Koffman

Noam Pianko

Adam Shear, Judith R. Baskin, K. Seeskin

A. Levine

Stuart S. Miller

Aliza Y. Krieger

J. Neusner