Hasil untuk "Judaism"

Sascha Feuchert, Friederike Jaekel

Jesús Saorín Medina

The thematic development, which is framed in the next lines of this article, focuses on the horizon of the harmful vision that the Jew had in the socio-cultural context of the Late Middle Ages, where this collective was to be persecuted and/or discriminated against because of the false Christian pretext for accusing the People of Israel as guilty of the death of Christ. Thus supposing the appearance of that pejorative image of the Hebrew as a harmful entity, both for the society of the time and for Christianity. Therefore, the low-medieval iconographic tradition is attended, where through preconceived stereotypes born of that “Jewish question”, a series of physiological, cultural and religious traits are outlined which are reflected again and again in this traditional iconographic line.

Juan Pedro Monferrer-Sala

En este trabajo estudiamos las dos citas que, tomadas del Kitāb al-Zabūr de Ḥafṣ b. Albar al-Qūṭī, incluyó Mošeh b. ʿEzraʾ en su Kitāb al-muḥāḍarah wa-l-muḏākarah. El cotejo de ambas citas con sus respectivos textos originales muestra que la transmisión de la obra de Mošeh b. ʿEzraʾ experimentó una serie de cambios en el proceso de transmisión del texto, pero sobre todo informa de que el mismo Mošeh b. ʿEzraʾ, o tal vez un copista posterior, adaptó el texto original árabe de la cita correspondiente a la traducción del Salmo 54,22 (55,22 del texto hebreo) a la lectura del texto hebreo, aunque con incidencia en la métrica del versículo en algún caso. Además, estas dos citas informan de que el uso de la introducción y traducción de Ḥafṣ b. Albar al-Qūṭī, finalizada el año 889 d.C., seguía estando en boga durante el primer tercio del siglo XII.

Kenroy R. Campbell

The emergence of apocalypticism continues to be a debate among scholars. The definition of apocalypse as a genre by Semeia 14 and Semeia 36 seems to continue to influence scholars in reconstructing the origin of apocalypticism. Using historiography as a method, the study sought to rethink the definition of apocalypse produced by Semeia 14 and Semeia 36 and primarily, to unveil at what point in ancient Israel apocalypticism/apocalyptic (worldview) emerged. Consequently, the study showed that Semeia 14 and Semeia 36 cannot be used to identify all apocalypses because “content”, “form”, and “function” will always be presented in light of the authors and (or) their audience’s circumstances—though the messages might remain the same over time. As such, the study showed that the central and constant feature of apocalypticism is: The promise, by YHWH, of an imminent deliverance of the people of God from their enemies—be it terrestrial or cosmic. It also showed that apocalypticism emerged gradually in Israel’s history, and for the first time in their history, it is represented in a comprehensive manner in the book of Daniel (mediated through dreams and visions) which was written in the late sixth century BCE.

Ruth Illman, Svante Lundgren

Editorial for Vol. 32/1 of Nordisk judaistik / Scandinavian Jewish Studies.

Solange Lefebvre

After a literature review of space, urbanity, and religion, this article identifies some descriptive categories and analytical frameworks to theorize problems faced by religious minorities, especially Muslims, in obtaining space for their cemeteries and places of worship. A second section focuses on debates and an analysis related to these themes in the province of Quebec (Canada), especially in the City of Montreal, showing that while spatial dimensions rarely constitute an analytical category, this aspect is nevertheless a continual source of tension. The article illustrates how dysfunctional administrative processes have dominated the public scene in recent years. A case study shows how a few actors are exploiting provincial regulations in order to oppose public decisions that seek to accommodate the needs of Muslims, using a process for approving amendments to zoning bylaws by way of referendum. After a brief examination of the case related to a Muslim cemetery in a village near Quebec City, to shed light on the recent debates surrounding regulations, the article analyzes the decision-making process resulting in a failure to modify zoning regulations in order to welcome new places of worship in a borough of Montreal. While analyzing administrative and legal aspects, the article also exposes the complexity of the social and spatial dynamics at stake. Our conclusion is that any successful public policy on diversity must employ multilayered strategies, particularly to support space regulations with foundational intercultural and interreligious initiatives. It also brings attention to the perverse effect of some local participatory procedures, whereby a few actors maneuver to mobilize citizens, in order to resist the religious pluralization of space.

Göran Rosenberg

This paper was presented at the conference ‘The Marrano Phenomenon: Jewish Hidden Tradition and Modernity’, Warsaw, 16–19 September 2019. It considers the case of Marcus Ehrenpreis, chief rabbi of Stockholm (1914–48). Ehrenpreis followed in the tradition from Antiquity of Philo of Alexandria, who expressed his Jewish philosophy in Greek, and Moses Mendelssohn, who attempted to bring the principles of the Englightenment to German Jews and to promote an understanding of Judaism among non­Jews. Ehrenpreis sought to follow a similar path among the Swedes, not least in making Swedish his preferred language of writing. Although the Marrano phenomenon relates primarily to the concept of ‘borderline’ Jewishness, of which Ehrenpreis was not an exponent, it nonetheless proves fruitful to consider him from a Marrano perspective in order to extend our understanding of him as an innovative figure who sought to achieve greater understanding across the religious and cultural boundaries between Judaism and non­-Judaism.

Giancarlo Lacerenza

In 1907, lo storico e archivista Nicola Ferorelli annunciò la scoperta di un documento riguardante patti prematrimoniali ebraici (tena’îm) stipulati a Simeri, in Calabria, nella prima metà del XV secolo. Si tratta di un documento unico, purtroppo rimasto inedito e successivamente disperso, del quale sembrava essere rimasta solo una tarda traduzione latina. In questo studio se ne presenta per la prima volta il testo ebraico, recuperato dall'edizione, rimasta finora sconosciuta, realizzata dall'ebraista e archivista Giuseppe Canonico, il quale ebbe modo di vedere e pubblicare il documento in riproduzione litografica nel 1854. Di notevole valore storico, il documento presenta grande interesse anche per i termini volgari sparsi nel testo ebraico, che sono da considerare fra i più antichi resti della parlata calabrese del Quattrocento. A Jewish Prenuptial Agreement in Simeri, Calabria (1439) In 1907, the archivist and historian Nicola Ferorelli announced the discovery of a document reciting the conditions (tena’îm) of a Jewish prenuptial agreement written in Simeri, Calabria, in the first half of 15th century. This unique deed, entirely in Hebrew, remained unpublished – with the exception of a late Latin translation – and was subsequently lost. According to Ferorelli, it was donated to the Società Napoletana di Storia Patria of Naples, but it was never recovered. This paper presents the original Hebrew text, which was indeed published in a rare edition by a Christian Hebraist and archivist, Giuseppe Canonico. Canonico published the document in 1854 with its litographic reproduction, but his work has been overlooked since. Besides its historical value, the text also deserves some importance for the vernacular words scattered in the Hebrew text, among the oldest remains of the Calabrian vernacular language.

Hasbi Arijal

Is there similarities between Judaism, Christianity, and Islam? If there, where is the similarity? And if so, why they are not be united, would not it be more powerful and far reaching if they are united? Then how about the position and posture or attitude of these religions on the issue of monotheism, while the pluralists use it as a means to spread understanding of religious pluralism? The pluralists are also using the issue to gain legalization that Judaism, Christianity and Islam is actually same in the concept of God, the same God worshiped single or monotheist. It’s mean, the three religions in essence no significant differences. So that it can together accept the truth of the concept of God of each religion without blame. This simple paper will examine that issue with a few critical questions. The critical questions aiming to find an obvious point, it is true the assumption that the three Semitic religions are monotheistic and can be united under the shelter of monotheism. At the end of this article will be explained how the position of three religions toward monotheistic.

Jan van der Watt

The imperative in 2 John 10�11 not to receive a visitor with a false doctrine into one�s house is one of the most controversial prohibitions in the New Testament, especially in light of the commandment of love, ancient hospitality conventions, and modern-day expectations of open discussion. This raises the question what this prohibition is specifically about and whether hospitality is really asked for. This question is considered in some detail in this article. A widely held view is that the prohibition in 2 John 10 is not in line with generally accepted Christian ethics, since it militates against the attitude of love, care, and hospitality. This view is dominant in commentaries. This article aims at countering this view by proposing that the issue is not hospitality but endangering the identity and tradition of the group. This should be regarded as a positive Christian value.<p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> I challenge theological readings of 2 John 10�11 that regard the text as unchristian in its exhortation. The results of the research show that hospitality is not the communicative centre of the text, but protection of the group, which was a common feature, not only in Christianity, but also in the ancient world in general. The future discourse should now move from focusing on moral issues related to hospitality to issues related to preserving tradition within a religion.</p>

Durmuş Arık

Geneviève Boucher Boudreau

The city of Hebron has been a hub for radicalization and terrorism throughout the modern history of Israel. This paper examines the past trends of radicalization and terrorism in Hebron and explains why it is still a present and rising ideology within the Jewish communities and organization such as the Hilltop Youth movement. The research first presents the transmission of social memory through memorials and symbolism of the Hebron hills area and then presents the impact of Meir Kahana’s movement. As observed, Hebron slowly grew and spread its population and philosophy to the then new settlement of Kiryat Arba. An exceptionally strong ideology of an extreme form of Judaism grew out of those two small towns. As analyzed—based on an exhaustive ethnographic fieldwork and bibliographic research—this form of fundamentalism and national-religious point of view gave birth to a new uprising of violence and radicalism amongst the settler youth organizations such as the Hilltop Youth movement.

A. J. Heschel

Alexandru Ștefănescu

The present text is concerned with depicting an imagery of fundamental opposition between Friedrich Nietzsche on the one hand, and Judeo-Christianity, on the other. Since the vigorous and authentic society of the Ancients is falsely an unwarrantedly substituted by an ever-growing Christian paradigm, Nietzsche’s response will tend to identifying, as well as possibly curing the Judeo-Christian disease on a social and moral level. We therefore investigate his denouncement of a falsely-oriented cultural way of life and thought by addressing the two halves of his philosophical project: morals and religion. Moreover, in the final part of the current paper we will briefly concern ourselves with some political, as well as cultural implications stemming from his radical views.

Jeremy D. Cohen

A. Brill

M. Stern

F. Watson

G. Kepel