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For over 1800 years, Christian pilgrims have made their way to the Holy Land to walk in the footsteps of Jesus. For many, the voyage is a profound experience and an important stage in their spiritual development. Today, most pilgrims come on group bus tours. During their stay, most groups are guided by Israeli licensed tour guides, mainly Jewish. The guide is not only responsible for logistic arrangements and background information. He often becomes an integral part of the pilgrimage experience. How does a Jew, who may represent for the visitors, the country, the Jewish people and the State, also function as mediator between Christian pilgrims and their sacra? What theological, and cultural expectations do the pilgrims bring with them and how does the guide negotiate this charged situation for his own benefit and to the satisfaction of his guests? These issues are discussed in the following paper.
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"the dazi wish to perform the "biological leap" led to the creation of an administration-society that is unique in history. The question I intend to start from is "Could this administration be called a VALLEY of names? because, as we know, the NAMES, meaning the ones taken to the extermination camps, were in a distruction place, a valley of death."[...]
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"Kabbalah was born from a need to restore myth within religion. By recovering magic, astrology and alchemy, Kabbalah attempted to return to an ancient model, particularly under the circumstances in which the present provided sufficient grounds for dissatisfaction. The same thing happened, in the same manner and for the same reasons, in the Christian West. The Renaissance people strived, in their turn, to recover the ancient magical, astrological and alchemical traditions, in order to give Christianity an esoteric side, even if imported. It was only natural that they should have found in Kabbalah a ready-made model, which they could simply apply to the Catholic and Protestant doctrines, so that was what they did. Unlike magic, astrology and alchemy, taken over from the Antiquity through the intermediation of Neoplatonic Hermeticism, in which the Jewish influence was indirect, the notions of Kabbalah were taken over as such, and applied to Christianity as a key for decoding the sacred text."[...]
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"Montpellier was born in the 10th century, in the midst of a series of small localities (Lattes, Mauguio, Substantion); its name was mentioned for the first time in 985: Montespellario… Unlike many cities in the region, Montpellier is not of Roman origin. Quite soon, Montpellier imposed itself as a merchant city. It was, in fact, located at the crossroads of important routes: the salt road and the road of northern pilgrims traveling to Saint-Jacques-de-Compostelle. Pilgrims, merchants, scholars were traveling along these roads. To meet their demands, usurers and bankers took the habit of settling around a church called Notre-Dames-des-Tables. "[...]
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"To the European Jews, the 19th century brought a paradox: the concept of liberal democracy, which began to win ground especially after 1848, supported Jewish emancipation, but at the same time, sustained the nationalistic ideology which legitimized the claims of the new founded states on the one hand, and inaugurated a new era of persecutions in the name of the same national values on the other. Likewise, emancipation itself proved to be a surface phenomenon, with deep consequences that affected primarily the Jewish intellectuals, who saw themselves excluded from the academic life. Their impossible return to the traditional environment and their similarly impossible assertion as Jewish intellectuals led them to believe that emancipation would not be complete without a re-evaluation of their own identity. "[...]
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1. Antisemitism in the Christian and Islamic worlds; 2. The construction of a paradigm; 3. The paradigm applied to the late middle ages Islam;
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Opening address held by Teodor MAGDER, Counselor to the President of the Association of Jewish Organizations and Communities of the Republic of Moldova.
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Over the last six decades, a significant number of Western scholars approached the Legion of “Archangel Michael” as one of the most popular and yet inconsistent variants of European fascism, and portrayed it as too mystical, religious, fanatic, violent, irrational, rabid anti-Semitic and obsessed with an atavistic cult of death and the idea of sacrifice1. Consequently, the grasp of terrifying marks attached to the Romanian case turned it into a “conundrum” of European fascism, an exceptional case that gives bite to comparison, and proves its usefulness only as to elicit differences2. Recently, several historians succeeded in framing and interpreting some of the most striking, aberrant, and “specific” features of Romanian fascism3. Others attempted to do the same in order to explain the above-mentioned particularities. Yet, they ended up in overstressing the exceptionality of the Legionary phenomenon, which is [...]
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Istoria mişcării sioniste ca ultimă mişcare de eliberare naţională din Europa beneficiază de o bogată literatură de specialitate. În cadrul acesteia, locul relaţiilor arabo-evreieşti ocupă un loc mult prea modest. Prelungirea confictului politic şi militar arabo-israelian a aruncat o umbră asupra acestei problematici. Fără a avea pretenţia de a prezenta lucruri total inedite, aş dori să fac o sistematizare a informaţiilor şi să deschid în faţa publicului academic românesc, a studenţilor, o perspectivă nouă asupra realităţilor complexe ale Orientului Mijlociu
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"Alexandru Şafran, Chief Rabbi of Geneva, former Chief Rabbi of Romania, died at his home in Geneva, on Thursday, July 27, 2006. In this article, I intend to outline his outstanding personality, underlining his role during the Holocaust."
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1. The idea of open morals - a provocation for the human condition; 2. The idea of open society and open morals; 3. Implications and the need of responsibility;
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I shall try to present from a comparative perspective a historical (as well as legendary and literary) motif which has been very widespread in the Middle Ages. The motif in question is that of public theological disputations. These interconfessional controversies were commonly “staged” according to the following scenario: spokesmen of two or more religions were set to challenge one another in a public theological disputation, often having as an “arbiter” none other than the sovereign or the Pope. I shall present several debates of this type that took place in Western and in Eastern Europe. I shall not approach the subject from a properly speaking theological perspective, but rather from a historical one.
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