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Over the course of the last two decades, scholarly attention has focused more than ever before on the phenomenon of interpretive textual paraphrase operative in the period before the closure of the Jewish canon. A special type of extensive paraphrase in Judaism became known as the "Rewritten Bible". There is an ongoing discussion about the nature and function of these compositions. The present article views the educational aspect as essential for a proper understanding of interpretive activity in general, and thus also for understanding how the "Rewritten Bible" phenomenon is to be viewed within the larger framework of interpretive strategies in Judaism of the Second Temple period.
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The present study examines how a material religion approach might be applied meaningfully to the study of domestic religion in the southern Levant. Despite the abundant material evidence from the archaeological record, locating religion in the house continues to pose certain challenges, in terms of both definition and visibility. We see in past studies that much of the larger effort of studying the material culture rests in attempts to explain how materials reflect religious belief or to determine functional meanings. This is particularly the case in the study of those remains from domestic contexts, which are often interpreted as a way to understand how the beliefs and practices of non-official religion differed from that of the picture of belief in the textual evidence. A material religions approach, however, challenges this tendency by arguing that materials should not be interpreted primarily as reflections or expressions of beliefs or ideas. For this reason, the present study gives priority of focus to the many things of religion that have been uncovered in domestic spaces and spaces connected to the lifecycle of the household. This approach also challenges a picture of domestic religion that overemphasizes the walls as boundaries of the house since an emphasis upon food, drink, incense, etc. points to the house’s relationship with and the household’s dependence upon the family field, the natural landscape, and larger networks of sustenance and exchange.
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Texts from Isaiah and the Neo-Assyrian prophetic corpus attest a range of blends between the natural and human worlds in the domain of parent-child relationships. This essay uses conceptual blending theory to analyze the integration of natural imagery with human and divine parents in both corpora. The results of this analysis reveal patterns in the use of nature to conceptualize parenthood and differences in the manner and extent to which each prophetic corpus draws on specific taxonomies within nature.
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The Zionist newspaper Új Kelet (New East) that appeared in the interwar period in Cluj, was one of the most prestigious Jewish newspapers in Central and Eastern Europe. In the autumn of 1940, the new Hungarian authorities banned its publication, but after World War II, the newspaper continued to appear in Israel, where it still exists today. This study explores the more than twenty-year history of Új Kelet newspaper in Cluj, focusing on identifying and examining the most important topics the publication covered. It examines political, social, and cultural news related to Jews, the publication of anti-Jewish laws implemented by the Romanian state, and Új Kelet’s coverage of aggressions and actions committed against Jews in Romania between the two world wars.
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Ezra was an important person in post-Babylonian epoch. His work was of great im-portance in creation of Judaism – a special form of worship that appeared after Babylonian Exile. Being a priest and a scribe (teacher of the Law), Ezra’s primary reason for traveling to Jerusalem was to proclaim the Law. Ezra has also conducted various activities necessary to protect Jewish people from the influence of surrounding pagan nations: breaking up of mixed marriages and public repentance of the people. Due to these activities, Jewish community had created a strong basis for survival under the rule of many great empires.
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Fragment książki Darcy O'Briena opartej na relacji Jerzego Klugera.
More...Judaism and the Urban Regeneration of London
This paper examines the (mis)representations of Eastern European Jewish immigrants in the British newspapers of the early twentieth century. As members of transnational networks, as simple travelers or victims of a forced emigration, Jews pursued economic prospects, freedom from antisemitism or the right to assert their political and cultural liberties while exploring new cities. The migration flows brought them to various European metropolises that were not only observed through the eyes of “the other,” “the stranger,” but also shaped by the cultural articulations of Judaism. Jewish migrants were nonetheless often perceived as dangerous to the ideas of national homogeneity. Positioning itself at the nexus of discourse and experience, a particular focus of this paper is to investigate the manner in which the cultural and religious differences experienced by both Jewish migrants and the settled population were depicted and negotiated, as well as the impact that Jewish immigrants had on the development of the modern city, specifically on London’s East End.
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In the article I propose to critically rethink the process of biodeterioration. By following the inexorable growth of mosses and lichen species on Jewish heritage –especially the lapidarium of matzevot situated in the Rzuchowski Forest (former terrains of Waldlager Kulmhof) –I try to reconfigure the meaning of “green matzevah”and suggest the potential ways of understanding microbiological processes occurring on the surface of the tombstones from both ecological and cultural perspective. My goal is to show the complicity of human and non-human subjects in creating the dynamic assemblages of abiotic and organic matter that may be interpreted as a specific ornament on the surface of matzevot. I use the narrative strategy of multispecies storytelling and claim that writing history of ongoing heritage erosion is at the same time writing history of new microhabitats’emergence.
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Artykuł przybliża historię andrychowskich Żydów od wkroczenia do miasta wojsk niemieckich (4 września 1939 r.) i organizacji władz okupacyjnych do ostatecznej likwidacji getta, która miała miejsce 2 listopada 1943 r.
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As there is scarce literature on the liturgy of the hours in the Croatian language, this article deals with the traditional form of prayer, the liturgy of the hours, in the early Church and contributes to filling this gap. Special attention is paid to the tradition of liturgy of the hours up to the 4th century and the simultaneous formation of Christian communities. After analyzing the different but identical terms that were used for this form of prayer, it is necessary to investigate their historical genesis. For this purpose, the article reviews the early Church formed in the cultural circle of Judaism. Already in Judaism, part of the proprium was the consecration of the day through prayer, especially the two main pillars of the day, morning and evening. It is therefore not surprising that the first Christians, who grew out of Judaism, adopted this custom and even expanded the number of prayer meetings and specific prayers. The sources of early Christian works, in relation to the Christian practice of prayer, are a clear indicator. There are two main types of liturgical hours, namely the monastic and the cathedral types. After presenting both basic types and placing them at the center of the life of the Christian community, the presentation of the liturgy of the hours is based on a prominent and detailed example in Jerusalem as reported by the pilgrim Egeria. This report contains a detailed description of the liturgy on Sundays and weekdays, as well as a certain and probable combination of elements of the two basic types, the monastic and the cathedral.
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The author considers the intersections of the annihilation of Eastern European Jews during the Holocaust and settler colonial genocides in North America through the lens of “cultural genocide,” as it was first proposed by Raphaël Lemkin, rejected by the signatories of the Genocide Convention, and then taken up a few decades later by Indigenous thinkers and activists in Canada and the US. Głowacka argues that an ideological proximity of the idea of “the vanished world,” which has shaped popular conceptions of Eastern European Jews in North America, and the colonial metaphor of “the vanishing Native American race” exposes problematic traces of Western cultural superiority entrenched in North American perceptions of the Holocaust. Głowacka proposes that introducing the notion of cultural genocide as it has been re-signified and decolonised by Indigenous scholars is useful in the context of Holocaust studies since it reveals political and ontological dimensions of the concept of culture and thus the inseparability of the physical and cultural aspects of the annihilation of Eastern European Jews.
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Majer Bałaban (1877-1942) was a leading researcher of the history of Polish Jews in the interwar period and the author of numerous bibliographical compilations on the history, culture and life of the Jewish community in Poland. In 1903 he published a literature review of the history of Jews in Poland (1899-1903) in Kwartalnik Historyczny. This is how M. Bałaban's public bibliographic activity began, the ultimate achievement of which was the “Bibliography of the History of Jews in Poland and Neighboring Countries 1900-1930”. Its first issue was published in 1939. The work was created with the participation of students from the University of Warsaw who attended Bałaban's seminar. The bibliography recorded the entire literature on the history of Jews in Poland and Polish Jews abroad -in neighboring states and other European and overseas countries. Territorially, it covers the historical borders of the Polish state. In terms of chronological range, the bibliography includes publications relating to the history of Polish Jews from the earliest times to 1930, published in the years 1900-1930. The bibliography registered works in Polish and foreign languages (German, English, French, Russian, Hebrew) regardless of where they were published. In terms of the description, each entry is usually just registered, although it is often supplemented with comments about the content of the works. The entire bibliography was to have a systematic layout, consisting of 25 main sections and a number of subsections. It was designed to be provided with an index of people and geographical names. The outbreak of World War II arrested the publication of subsequent issues. However, even before the publication of the first volume, the reaction of the Jewish scientific community to Bałaban’s work was enthusiastic. The fundamental importance of the Bibliography for the historiography of the Polish Jewish society is evidenced by the fact that the first issue was published in the form of a reprint in Jerusalem in 1978 by World Federation of Polish Jews.
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It is rather difficult to detail the history of Abyssinian Judaism. Although there is no clear information on the subject, the existence of a Jewish ethnic group in Abyssinia is generally explained as the result of contact with members of the ancient Jewish community. Recent research point out a much more different and complex picture of Judaism in Abyssinia. First of all, it is important to know that in the early stages of Abyssinia, an ethnically and religiously differentiated (distinguishable) Jewish community has yet been encountered. What should be questioned in the study of Abyssinian Judaism is the Ethiopian Orthodox Tawhid Church (Abyssinian Orthodox Church) itself, which for many years served as a vehicle for transmitting Hebrew elements. In that sense Abyssinian Orthodox Christianity offers one of the most unique expressions of world Christianity; is still observing the Sabbath and still continuing to circumcise boys. Moreover, it maintains the belief that the Ark of the Covenant was brought to Ethiopia before the destruction of the Solomon’s Temple. If Abyssinian Christianity which has a Judeo-Christian tradition is to be ignored and a separate history of Abyssinian Judaism (as a community) is to be established with evidence, it is understood that the starting point could be after the 14th century. The claim of the study is that the formation process of Abyssinian Judaism may have been a development formed by Abyssinia's own choice with the acceptance of Christianity rather than a direct continuation of a Jewish group. The weight of Jewish influence in the Falasha community, which is claimed to be the present representative of Abyssinian Judaism, is related to the orientation of the local monks after the 15th century and the result of the texts they convey (transfer). When the ethnic and religious positions of the Falashas are evaluated objectively, the Falashas are directly embedded in the JudeoChristian tradition of Abyssinia. Therefore, it is understood that Falashas can not be held responsible for Jewish influence in the face of Abyssinian Christianity which has followed a Judeo-Christian tradition for many years.
More...Religie, origini și identitate - contribuții contextuale
The following article is a prolegomenon for an extensive study of iconography (representations and symbolization) and iconology (reception and explanation) manifested in the religions of Ancient Israel. Thus, this first part presents an analytical contextualization of the primary sources, like references from the Old Testament, epigraphic records and archaeological data. All these are seen from the perspective of specialized literature with the specificity of the subject areas involved in such a hermeneutic process.
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Review of: Johan Ickx, Le Bureau. Les Juifs de Pie XII, Éditions VdH/Michel Lafon, Neuilly-sur-Seine 2020, ss. 415 [tłumaczenie z języka angielskiego: Dominique Haas oraz Denis Bouchain]; Biuro papieża. Pius XII i Żydzi, przekład Grażyna Majcher, Warszawa 2022, ss. 494, ISBN : 978-838-196-379-41
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Franz Kafka’s encounter with Yitzchak Löwy (1911–12), Yiddish theatre, and Yiddish language has often been regarded in the context of his quest for his Jewish roots and his Jewish identity (Shahar 2004). However, numerous studies related to the brief episode in Kafka’s life vary in their emphasis. They range from the attention paid by Walter Benjamin to Kafka’s use of gestures, to Evelyn Torton Beck’s study devoted to the Yiddish plays Kafka witnessed, Hartmut Binder’s analysis of various types of body language, Martin Puchner’s claim about Kafka’s antitheatricality, to Klaus Mladek’s performative gestures connected with the legal process and Mark Anderson’s exploration of sartorial aspects in Kafka’s texts. Others (Shahar, Baioni) illuminate artistic and historic background of Kafka’s interest in the actor and examine some aspects of Judaism relevant to this context.
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The article presents an edition of booklists extracted from notarial records focusing on two collections of Jewish religious books belonging to Dawid Wajnberg (ca. 1757–1824) and Nute Mojsze Rubinsztein (ca. 1783–1824), two merchants from Chełm. The records have been identified through historical transcriptions of the local Ashkenazi Hebrew, and the article examines the patterns found within these documents. One such pattern is the consistent placement of Talmud treatises at the beginning of the booklists, following the order of the Mishnah. The author stresses the fact that alongside essential Midrashic, Halakhic, and ethical works, there are also unusual books present, such as the Hebrew-Latin Liber Cosri by Yehuda Halevi (1075–1141), published in Basel in 1660. As a result, the article confirms the popularity of certain religious works in Eastern Europe at that time, and explores the significance of these unique items within the collections, considering their connection to the activities of Halakhic and Maskilic centers in the area.
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This article presents preliminary research on literature translated into Hebrew and published in the early Hebrew press for children. The periodicals under study are Olam Katon (Jerusalem, 1893), Gan Sha’ashu’im (Lyck, 1899–1900) and Olam Katan (Vienna/Cracow, 1901–1904). The article discusses not only what was translated in these periodicals, but also how and why certain pieces were translated. As the majority of the translated children’s literature was written by non-Jewish authors, the author is especially interested in the translators’ strategies of dealing with the sometimes obviously Christian content and how they negotiated the extent of “otherness” to which they exposed Jewish children. In addition to identifying some general tendencies, the author offers a close reading of three translations of stories by Mark Twain, Agnes Giberne and Edmondo de Amicis which serve as illustrations of the discussed problems.
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