Thematische Bibliographien / Hebrew Jewish religious poety

Auswahl der wissenschaftlichen Literatur zum Thema „Hebrew Jewish religious poety“

Autor: Grafiati

Veröffentlicht am 25. Juli 2024

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Zeitschriftenartikel zum Thema "Hebrew Jewish religious poety"

Yemini, Bat-Zion. „Sivan Baskin: Multilingual Israeli Poet in the Age of Globalization“. Review of Rabbinic Judaism 24, Nr. 2 (04.10.2021): 247–63. http://dx.doi.org/10.1163/15700704-12341385.

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Abstract Sivan Baskin, a poet and literary translator, started writing on the Internet in the early years of the millennium on the “New Stage” site and has published three books of poetry. Baskin’s writing is characterized by multilingualism, inserting words from various languages, written in their own alphabet, within a poem in Hebrew. Although these words or phrases are few and far between, they are conspicuous by their presence and foreignness, representing multiculturalism. Baskin is the first Hebrew poet in multicultural Israel to do this. This article cites four poems that reflect Baskin’s unique writing, which is derived from the combination of her two mother-countries in her life: Lithuania as a Jewish exile, her first homeland, and Israel as the Jewish State into which Jews from around the world were gathered. As an introduction to Baskin’s poetry, this article presents Israel as a multicultural and multilingual country.

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Decter, Jonathan. „The Jewish Ahl al-Adab of al-Andalus“. Journal of Arabic Literature 50, Nr. 3-4 (11.11.2019): 325–41. http://dx.doi.org/10.1163/1570064x-12341390.

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Abstract This article studies the use of adab and related terminology among medieval Jewish authors with particular attention to shifts in cultural and religious sensibilities, matters of group cohesion and self-definition, and the contours of adab discourse across religious boundaries. The article demonstrates that, although Jews in the Islamic East in the tenth century internalized adab as a cultural concept, it was in al-Andalus that Jews first self-consciously presented themselves as udabā. The article focuses on works of Judeo-Arabic biblical exegesis, grammar, and poetics as well as Hebrew poetry composed after the style of Arabic poetry.

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Abdalameer Nayyef Al- HUDEEB, Faeza. „THE IMPACT OF ISLAMIC PHILOSOPHY ON JEWISH PHILOSOPHY MUSA BIN MAIMON (MODEL)“. International Journal of Education and Language Studies 04, Nr. 01 (01.03.2023): 15–23. http://dx.doi.org/10.47832/2791-9323.1-4.2.

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Arab culture influenced Jewish intellectual life in all its aspects. It affected Hebrew literature, Arabic grammar, modern Hebrew poetry and modern Hebrew prose, but the most influential was in the field of Jewish philosophical thought. Islamic Spain was influenced by various philosophical and religious fields, and Islamic thought began to be evident in Jewish philosophical thought. A number of thinkers appeared in Spain, among them: Ibn Asra, Ibn Arabi, and Ibn Rushd, and they were credited with mixing philosophy with religion. The works of Ibn Rushd and Maimonides are the ideal picture of the so-called Arab-Hebrew thought. In the eleventh century, Jewish philosophy entered a new phase influenced by Islamic philosophical literature and Islamic ideas. Maimonides is considered one of the most important Jewish thinkers. He was famous in medicine, philosophy and astronomy and was influenced by Islamic civilization and Islamic thought. Maimonides composed many books in Arabic but wrote them in Hebrew letters. Search objective: Show the impact of Arab culture on the Hebrew culture in the era of Andalusia or in the Middle Ages. Research Structure An introduction that talks about Arab culture in general, the body of the research: The impact of Arab culture on Jewish culture, the conclusion of the research..

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Akram, Noor. „https://habibiaislamicus.com/index.php/hirj/article/view/287“. Habibia Islamicus 7, Nr. 3 (30.09.2023): 01–34. http://dx.doi.org/10.47720/hi.2023.0703u01.

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Judaism is one of the most mysterious religions in the world. Despite the large number of Jews in the world, people are generally unable to know about Jewish customs and traditions. There are many reasons for this mystery. One of them is that this religion only accepts people of a certain race, due to which other people are generally ignorant of their religious thought, philosophy, and practice. The other reason for their mysteriousness is their different religious calendar system. Their names of months, counting of years, and festivals are neither entirely on the solar calendar nor entirely on the lunar calendar. The books of the People of the Book have been of great importance to the people of Islam because our book, the Holy Quran repeatedly refers to them. Christian literature is easy to obtain as it is available in every language. In contrast, Jewish literature has been available only in Hebrew. And the translations in English are not available to the common man. But for the past two or three years, English translations of Jewish religious books have become available online. The Jewish religious literature is indeed divided into two main parts: the Tanakh and the Talmud. The Tanakh, also known as the Hebrew Bible, is further divided into three sections: the Torah, the Nevi'im (Prophets), and the Ketuvim (Writings). Each section contains various books and writings that are significant to the Jewish faith. The Torah, which is the first part of the Tanakh, consists of the five books of Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. It contains the foundational laws, commandments, and teachings that guide Jewish religious practice. The Nevi'im, or the Prophets, includes books that contain the messages, prophecies, and narratives of the Jewish prophets throughout history. It provides insights into the moral and spiritual guidance of the Jewish people. The Ketuvim, or the Writings, consists of various books, including Psalms, Proverbs, Job, and others. It contains poetry, wisdom literature, songs, and stories that offer spiritual and practical guidance to Jewish individuals and communities. The Talmud is a compilation of Jewish teachings and discussions that expand upon the laws and principles outlined in the Tanakh. The Talmud is divided into two main parts: the Mishnah and the Gemara. The Mishnah is a collection of oral traditions and teachings of Jewish law, while the Gemara provides commentaries and discussions on the Mishnah. Together, the Tanakh and the Talmud form the foundation of Jewish religious literature, providing guidance, teachings, and insights into the faith and its practices. They are essential sources for understanding Jewish theology, ethics, and legal principles.

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Tohar, Vered. „Ethno-Symbolism in Aron Lyuboshitsky’s Hebrew Literary Works for Jewish Youth“. Studia Judaica, Nr. 1 (49) (28.09.2022): 85–106. http://dx.doi.org/10.4467/24500100stj.22.003.16297.

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The article focuses on three poems authored by Aron Lyuboshitsky (1874–1942?), a Hebrew teacher, author, poet, editor, and translator, who lived and worked in Warsaw and Łódź, and his contribution to building a Jewish national identity through his literary works for children and youth. The prism through which the article views Lyuboshitsky’s activities is that of ethno-symbolism, a concept drawn from the field of cultural studies. For an ethno-symbolic analysis of his works, three key criteria were considered: (1) linking the present to the past; (2) using cultural symbols; and (3) actively promoting the formation of a shared ethnocultural identity. Lyuboshitsky’s literary-cultural and didactic oeuvre was devoted to reawakening the Jewish nation by appealing to the younger generation. He interconnected the Hebrew language, Hebrew literature, the Jewish people, and the Holy Land.

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Simon, Rachel. „The Contribution of Hebrew Printing Houses and Printers in Istanbul to Ladino Culture and Scholarship“. Judaica Librarianship 16, Nr. 1 (31.12.2011): 125–35. http://dx.doi.org/10.14263/2330-2976.1008.

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Sephardi printers were pioneers of moveable type in the Islamic world, establishing a Hebrew printing house in Istanbul in 1493. Initially emphasizing classical religious works in Hebrew, since the eighteenth century printers have been instrumental in the development of scholarship, literature, and journalism in the vernacular of most Jews of the western Ottoman Empire: Ladino. Although most Jewish males knew the Hebrew alphabet, they did not understand Hebrew texts. Communal cultural leaders and printers collaborated in order to bring basic Jewish works to the masses in the only language they really knew. While some books in Ladino were printed as early as the sixteenth century, their percentage increased since the second quarter of the eighteenth century, following the printing of Me-’am lo’ez, by Jacob Culi (1730), and the Bible in Ladino translation by Abraham Assa (1739). In the nineteenth century the balance of Ladino printing shifted toward novels, poetry, history, and biography, sciences, and communal and state laws and regulations. Ladino periodicals, which aimed to modernize, educate, and entertain, were of special social and cultural importance, and their printing houses also served as publishers of Ladino books. Thus, from its beginnings as an agent that aimed to “Judaize” the Jews, Ladino publishing in the later period sought to modernize and entertain, while still trying to spread Judaic knowledge.

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Goodblatt, Chanita. „Michael Gluzman. The Politics of Canonicity: Lines of Resistance in Modernist Hebrew Poetry. Contraversions: Jews and Other Differences. Stanford: Stanford University Press, 2003. xiv, 250 pp.“ AJS Review 29, Nr. 1 (April 2005): 179–81. http://dx.doi.org/10.1017/s0364009405310099.

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In his epilogue to The Politics of Canonicity, Michael Gluzman has aptly delineated the parameters of this book, by writing that it “originates from the American debate on canon formation and cultural wars that predominated academic discourse during my years at University of California, Berkeley” (p. 181). This statement firmly sets its author within a critical context that auspiciously brings a wider literary discourse, such as that sustained by Chana Kronfeld and Hannan Hever, into the realm of modern Hebrew poetry. In particular, The Politics of Canonicity is identified by its publication in the series entitled Contraversions: Jews and Other Differences, which has a primary interest in the ongoing redefinition of Jewish identity and culture, specifically involving issues of gender, modernity, and politics. The Politics of Canonicity is effectively divided into two parts. In the first, comprising Chapters 1 and 2, Gluzman provides the intellectual and historical context for the interwoven formation of national identity and the literary canon in modern Hebrew literature. In particular, in Chapter 1 he relates the story of the 1896–1897 debate between Ahad Ha'am and Mikha Yosef Berdichevsky, arguing that it produced a dominant and regulative paradigm of Hebrew literature that integrates the private and public, the aesthetic and the national. In the second chapter, Gluzman discusses the way in which Hebrew modernism created a counterpoint to international modernism's glorification of exile. He discusses a full range of premodernist and modernist Hebrew poets—Shaul Tchernichovsky, Avigdor Hameiri, Avraham Shlonsky, Noach Stern, and Leah Goldberg—in order to underline their resistance to “the idea of exile as a literary privilege or as an inherently Jewish vocation” (p. 37), a resistance which Gluzman determines as calling into question “the critical tendency to read modernist practices as essentially antinationalist” (p. 37).

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Decter, Jonathan. „The (Inter-religious?) Rededication of an Arabic Panegyric by Judah al-Ḥarīzī“. Journal of Arabic Literature 51, Nr. 3-4 (20.08.2020): 351–68. http://dx.doi.org/10.1163/1570064x-12341412.

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Abstract This article studies two versions of an Arabic panegyric by the Jewish poet Judah al-Ḥarīzī, one preserved in Hebrew (Judeo-Arabic) script and the other in Arabic script in a biographical dictionary by al-Mubārak ibn Aḥmad al-Mawṣilī (1197-1256). The Judeo-Arabic version was dedicated to a Jewish physician. While the version transmitted by al-Mawṣilī does not have a named addressee, it was likely dedicated to a Muslim. By reading the two versions as iterations of the same basic text accommodated to specific circumstances, this article demonstrates the ways in which the author modulated rhetoric to fit the social positions of the respective addressees. The article studies the dynamics of inter-religious praise and the Jewish internalization of Islamic concepts of political legitimacy.

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Goldman-Ida, Batsheva. „Introductory Remarks on Georg Langer’s “On the Function of the Jewish Doorpost Scroll” from 1928“. IMAGES 13, Nr. 1 (18.11.2020): 77–88. http://dx.doi.org/10.1163/18718000-12340127.

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Abstract Batsheva Goldman-Ida, art historian and museum curator, introduces the article by Jiří Mordechai Georgo Langer (1894, Prague–1943, Tel Aviv): “On the Function of the Jewish Doorpost Scroll,” presented for the first time in English translation, and originally written for the Freud journal Imago in 1928. Langer, a Hebrew poet and teacher of Jewish studies was a friend of Franz Kafka. Langer joined the Belz Hasidism from 1913–16 and was one of the people who introduced Kafka to Hasidism. Langer suggests an explanatory model for Jewish religious artifacts such as the Mezuzah and Phylacteries in the context of compulsion neuroses, referencing the rites of indigenous people and totem theory. The introduction provides background material on the author and details of his other books and endeavors, as well as a framework to better appreciate his poetry and scholarly work. Langer sought a revival of “comrade love” whose homerotic bias is of interest today. His essay on the Mezuzah opens up a range of questions on Jewish artifacts, psychoanalysis, and the origins of Jewish rites. Long left unnoticed, it challenges the current field of Jewish scholarship to rethink its methodology.

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Shepkaru, Shmuel. „Susan L. Einbinder. Beautiful Death: Jewish Poetry and Martyrdom in Medieval France. Princeton and Oxford: Princeton University Press, 2002. x, 219 pp.“ AJS Review 28, Nr. 2 (November 2004): 371–73. http://dx.doi.org/10.1017/s0364009404290213.

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Can medieval Jewish poetry teach us history? Asked differently, can scholars draw on medieval poetry (piyyutim) to reconstruct historical events? In Beautiful Death, Einbinder narrows down this matter to the case of Ashkenazic martyrological poetry. To answer this question, Einbinder has analyzed over seventy Hebrew poems from northern France, England, and Germany; they span the period following the First Crusade (1096), ending with the Rindfleisch massacres of 1298 in Germany and King Philip IV's expulsion of the French Jews in 1306.

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Dissertationen zum Thema "Hebrew Jewish religious poety"

Kadosh, Refael. „Extremist religious philosophy : the religious doctrines of Satmar Rebbe“. Doctoral thesis, University of Cape Town, 2011. http://hdl.handle.net/11427/10693.

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Rabbi Yoel Teitelbaum, The Satmar Rebbe, (1886-1978) was a well known Hassidic rabbinical leader of the 20th century. He was born into a rabbinical 'dynasty' and was ordained as a rabbi, Rosh Yeshiva and Rebbe in Hungary at a young age. It was in Hungary that his anti-Zionist views were developed. Notwithstanding the annihilation of Eastern European Jewry during the Holocaust, these views became more extreme with the passing years, and in some of his writings he explained the Shoa as a punishment from G-d for the "Zionist sin". The dissertation investigates the Rebbe's writings, which include: his biblical commentary, letters, speeches and sermons, hallachic responsa and philosophical contemplations; with special attention to his most famous book: "Vayoel Moshe".

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Kärnerup, Glenn. „The Concept ”son of God” in the Hebrew Bible and Early Jewish Literature“. Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-411925.

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Schaffzin, Linda Klughaupt. „Akiba Hebrew Academy| A Unique Jewish Day School in the Age of Progressivism“. Thesis, Barry University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10263295.

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Akiba Hebrew Academy was founded in Philadelphia in 1946 as the first community Jewish secondary day school in America. Akiba was a drastic departure and in effect, counter-cultural: an all-day secondary school program defined as community (not attached to a denomination and certainly not Orthodox), integrative (general and Jewish studies), and progressive, a term that carried weight in the Philadelphia marketplace, drawing talented faculty and skeptical parents to this yet unknown entity. Most Jewish parents were committed to public school education, favoring denominational supplemental religious schooling.

Despite Akiba’s status as the first of its kind in American Jewish educational history, little has been written about it as a progressive school or about its leadership. Even less is known of the influence of the curriculum or the faculty on its graduates. Using archival material, this study examines the nature of the school’s curriculum and especially the leadership of its visionary curricular architect, Louis Newman, from his selection as principal in 1951 until 1963, when he left the school for an appointment to a national curriculum initiative. It specifically explores to what degree the overt and hidden curriculum followed the founders’ initial intent. Through the use of narrative inquiry methodology, the use of participant interviews and the examination of archival material such as personal letters and communication, the study also investigates the impact of those decisions on administration, parents, faculty and early graduates in an effort to understand the influence of the school on the community and especially its students’ identities.

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Lieber, Laura Suzanne. „"Let me sing for my beloved" : transformations of the Song of Songs in synagogal poetry /“. 2003. http://wwwlib.umi.com/dissertations/fullcit/3097131.

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Wiener, Charlotte. „The history of the Pietersburg [Polokwane] Jewish community“. Diss., 2006. http://hdl.handle.net/10500/1721.

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Jews were present in Pietersburg [Polokwane] from the time of its establishment in 1868. They came from Lithuania, England and Germany. They were attracted by the discovery of gold, land and work opportunities. The first Jewish cemetery was established on land granted by President Paul Kruger in 1895. The Zoutpansberg Hebrew Congregation, which included Pietersburg and Louis Trichardt was established around 1897. In 1912, Pietersburg founded its own congregation, the Pietersburg Hebrew Congregation. A Jewish burial society, a benevolent society and the Pietersburg-Zoutpansberg Zionist Society was formed. A communal hall was built in 1921 and a synagogue in 1953. Jews contributed to the development of Pietersburg and held high office. There was little anti-Semitism. From the 1960s, Jews began moving to the cities. The communal hall and minister's house were sold in 1994 and the synagogue in 2003. Only the Jewish cemetery remains in Pietersburg.
Religious Studies & Arabic
M.A. (Judaica)

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Berger, Karen. „Performing belonging: meeting on and in the earth“. Thesis, 2013. https://vuir.vu.edu.au/25361/.

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This Masters by Research project involves two ways of meeting that explore, in complimentary ways, the question of belonging. It comprises this exegesis and a performance at a spot near where I’ve lived for 15 years, on the banks of the Merri Creek in Melbourne. This spot is where John Batman probably met with Wurundjeri elders on June 6th 1835, with the aim of negotiating a treaty for the buying of 500,000 acres of their land. When I walk along the Merri Creek I feel that it is in some way ‘mine’, but know that this is only the case because the original inhabitants were violently prevented from maintaining their traditional lives here. For contemporary Aboriginal people, Australia can be felt as ‘theirs’ and ‘not theirs’; and many immigrant Australians who now ‘belong’ here were, either themselves or their ancestors, violently moved off their own homelands. It could be argued that Australians’ relationship to the land is paradoxical. I am interested in what theatre, specifically site-‐specific theatre, can do to address the issue of belonging. Neil Leach describes belonging as inherently performative.1 Assuming that the personal, social, historical and spatial are inseparable and interdependent, I have chosen a site that is particularly evocative of my (and hopefully other Australians too), exploration of connection to this country.

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Bücher zum Thema "Hebrew Jewish religious poety"

Najara, Israel ben Moses. Zemirot Yiśraʾel. Brooklyn: Renaissance Hebraica, 1994.

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Kosman, Admiel. Bigde nasikh: Shirim. Yerushalayim: Keter, 1988.

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Yaʻoz-Ḳesṭ, Itamar. Yiḥudim ʻale-adamot: Shirim be-shule ha-"sidur". Tel-Aviv: ʻEḳed, 1990.

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Barmouth, Eliyahu. Sharim aḥar nognim: Piyuṭe Ḳots'in. Yerushalayim: E. Barmuṭ, 2005.

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Yitsḥaḳ, Gershon, Hrsg. Sefer Ḳeren ben shamen: Ḥeleḳ ha-shirah ṿeha-derush : kolel shirim, melitsot, nośʼe derush u-derushim. Yerushalayim: Ḳeren ben shamen, 1994.

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Berdah, David. Shirat Daṿid: Ḳovets shirim. Bene Beraḳ: Yeshivat Kise raḥamim, 2000.

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Yosef. Sheʾerit Yosef. Yerushalayim: Hotsaʾat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 1994.

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Contemporary Hebrew mystical poetry: How it redeems Jewish thinking. Lewiston, N.Y: Edwin Mellen Press, 2009.

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Yitsḥaḳ ben Yaʻaḳov Mordekhai Marḳovits. Mi-torato shel Rashi: Raban shel Yiśraʾel : yetsirah Toranit yeḥidah mi-sugah ʻal ḥameshet ḥumshe Torah ... Bene Beraḳ: Y. ben Y.M. Marḳovits, 2000.

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Decter, Jonathan P. Iberian Jewish literature: Between al-Andalus and Christian Europe. Bloomington, IN: Indiana University Press, 2007.

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Buchteile zum Thema "Hebrew Jewish religious poety"

Olszowy-Schlanger, Judith. „Hebrew Documents and Justice: Forged Quitclaims from Medieval England“. In Religious Minorities in Christian, Jewish and Muslim Law (5th - 15th centuries), 413–37. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.relmin-eb.5.111614.

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Baumgarten, Elisheva. „Christian Time in a Jewish Miscellany: A Hebrew Christian Calendar from Thirteenth Century Northern France“. In Religious cohabitation in European towns (10th-15th centuries), 169–83. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.relmin-eb.5.103868.

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Cohen, Debra, und Nancy Berkowitz. „Gender, Hebrew Language Acquisition and Religious Values in Jewish High Schools in North America“. In Gender and the Language of Religion, 240–56. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230523494_14.

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Fossum, Jarl. „Chapter Six. Social and Institutional Conditions for Early Jewish and Christian Interpretation of the Hebrew Bible with Special Regard to Religious Groups and Sects“. In Hebrew Bible / Old Testament. I: From the Beginnings to the Middle Ages (Until 1300). Part 1: Antiquity, 239–55. Göttingen: Vandenhoeck & Ruprecht, 1996. http://dx.doi.org/10.13109/9783666536366.239.

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Weinberger, Leon J. „Ottoman Hymnography“. In Jewish Hymnography, 368–407. Liverpool University Press, 1997. http://dx.doi.org/10.3828/liverpool/9781874774303.003.0007.

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This chapter focuses on Ottoman hymnography. With the Ottoman conquest of Anatolia, Greece, and the Balkans from the Byzantines beginning with the capture of Bursa (Brusa) in 1326, the condition of Jews improved. The religious life of the Ottoman Jewish community was much enhanced by the installation of a Hebrew printing press in Constantinople. Among the leading rabbi-poets in the early Ottoman period were Šalom b. Joseph Enabi of Constantinople and Elia b. Samuel from Istip, in Macedonia. Like his Cretan colleagues, Enabi was attracted to the revival of classical studies in the Balkans. Other leading rabbi-poets include Mordecai Comtino, Elijah Ṣelebi, Menaḥem Tamar, and Elia Ha-Levi. The chapter then discusses how Solomon b. Mazal Ṭov rose to prominence in Constantinople. A prolific writer of sacred and secular hymns, Solomon b. Mazal Ṭov epitomizes the renaissance of Hebrew literature in an Ottoman Golden Age.

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Snir, Reuven. „Bilingualism: Palestinians in Hebrew“. In Palestinian and Arab-Jewish Cultures, 143–84. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399503211.003.0005.

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The chapter investigates the writing in Hebrew by Palestinians through two models of the attitude to the culture of the majority. Literary bilingualism is not uncommon in societies where a minority culture evolves alongside or within a majority culture, but in Israel this minority culture has been since 1948 under constant threat from the majority culture—Arabic is not only the mother tongue of the Palestinians, it is the very embodiment of the minority’s struggle to defend and preserve its religious and cultural heritage. This explains why the phenomenon of Palestinians writing in Hebrew generally has remained limited to Arab writers belonging to the Druze and Christian minorities and took on some significance only in the 1980s, when Anton Shammās, who is a Christian, and Na‘īm ‘Arāyidī, who was Druze, began to make a name for themselves in Hebrew. Only a small number of Palestinian authors and poets have followed them and now write in Hebrew in addition to Arabic—in rare cases, Palestinian writers write only in Hebrew.

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Goldstein, David. „Abraham Ibn Ezra“. In Hebrew Poems from Spain, 121–30. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113669.003.0010.

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This chapter examines the poetry of Abraham Ibn Ezra. Abraham ben Meir Ibn Ezra was born in Tudela. His birth may be dated in 1092, and it is possible that he met Judah ha-Levi in Southern Spain some time before they both left that country in 1140. Abraham Ibn Ezra did not set out for Palestine, but journeyed first to Rome. Subsequently, one sees him in Lucca, Pisa, Mantua, Béziers, Narbonne, Bordeaux, Angers, Rouen, and London. In all these places, he endeavoured to bring the culture of the Spanish Jews to those living in Italy, France, and England, and it is primarily due to him that schools of poetry began to flourish in Italy and Provence, which took the Spanish achievement as their model. He was a master of many skills — a mathematician, astronomer, grammarian, and philosopher, as well as a fine expounder of the Biblical text. In contradistinction to many contemporary Jewish thinkers, he was a firm believer in astrology. Ultimately, his humour and satire bring a new note into the poetry of the Spanish school of Hebrew poets. This must be seen against the background of his religious humility before the Creator, which is expressed in some of his finest work.

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„Ken Frieden, Travels in Translation: Sea Tales at the Source of Jewish Fiction. Syracuse: Syracuse University Press, 2016. 389 pp.“ In Textual Transmission in Contemporary Jewish Cultures, herausgegeben von Avriel Bar-Levav, 266–69. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197516485.003.0021.

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Hayim Nahman Bialik, the great modernist Hebrew poet, is purported to have compared learning Hebrew through translation to kissing a woman through a veil. Travels in Translation, Ken Frieden’s marvelous, creative, and erudite book on the signal role played by heretofore neglected Hebrew and Yiddish “translations” of sea journeys—and their shipwrecks—in the origins of modern Hebrew literary history, proves the master wrong. These works, both formal translations from one written text into another and informal “translations” or adaptations of oral material into a new, written form, are a full-fledged literary, cultural, ideological, and religious love affair. En route through the artistry of Nathan Sternharz (Nahman of Bratslav’s secretary), Isaac Euchel, Moses Mendelsohn-Frankfurt, and Frieden’s hero, Mendel Lefin of Satanów, Frieden rewrites the beginnings of modern Hebrew prose. He shows how Mendele Moykher Sforim (Sholem Yankev Abramovich), long credited as the founding father of the revolution in modernizing Hebrew, had precursors in hasidic sea journeys and Haskalah translations, both of which had an intimate relationship to Yiddish, and the latter with a debt to German travelogues. Along the way, Frieden, in a deliberate post-Zionist move, redirects our attention to the vitality of postbiblical Hebrew in the diaspora. Although interested in reorienting Hebrew literary history, Frieden pays attention to the lived reality of his protagonists, showing their rootedness in Eastern Europe, specifically in Polish Podolia and Austrian Galicia, the heartland of Polish Hasidism and the most densely settled Jewish geographic space of the period. Frieden calls his method “textual referentialism” (pp. xix, 260–261); because classic literary studies often separated literary meaning from “mundane reality,” Frieden presses his demand for interpreting these texts in their historical context as a key to understanding their significance....

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„Pinchas Peli“. In Wrestling with God, herausgegeben von Steven T. Katz, Shlomo Biderman und Gershon Greenberg, 244–62. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0019.

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Abstract Pinchas Peli (1930-1989) was born in Jerusalem to a distinguished rabbinic, l?-asidic, that is, ultra-Orthodox, family. After receiving a strong traditional Jewish education in his youth, he went on to receive a B.A. in Jewish history and Talmud at Hebrew University and to become a strong supporter of the religious Zionist cause. Already at the age of sixteen he began to publish poetry in the Israeli newspaper Davar under the pseudonym Peli (= wonder) because he was afraid to use his real name (Hacohen) given that his family lived in Meah Shearim, the ultrareligious quarter of Jerusalem. He thereafter adopted this as his actual name. Also, while still a student, he became the editor of Panim el Panim (Face to Face), a weekly magazine published by Mosad Harav Kook, a major religious publishing house. After his initial academic appointment in Israel, Peli served as professor at Yeshiva University in New York from 1967 until 1971. There he became a friend and disciple of Rav Joseph B. Soloveitchik. While in New York, he wrote his doctoral dissertation under the supervision of R. Abraham Joshua Heschel of the Jewish Theological Seminary. In 1971, he accepted a call to become professor of Hebrew literature and Jewish studies at the new Ben Gurion University in Beersheva, Israel. From 1979 on, he was the incumbent of the university’s chair for Jewish values. A regular visitor to American universities, he taught as a visiting professor at the Jewish Theological Seminary of America, Yeshiva University, Cornell University, and Notre Dame. In addition, he was a visiting professor at the Makuya Bible Seminary in Japan and the Seminario Rabbinical in Buenos Aires, Argentina. He was also an active participant in Jewish-Christian dialogue, representing the State of lsrael at Vatican conferences.

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Macfarlane, Kirsten. „Jewish Conversion in Europe and Constantinople“. In Biblical Scholarship in an Age of Controversy, 115–49. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192898821.003.0005.

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This chapter examines Broughton’s engagements with early modern Jewish communities which, like the rest of his interactions, were fraught with polemic, tension, and controversy. It starts with Broughton’s excitement at receiving a letter from an Abraham Reuben of Constantinople, whom Broughton believed to be a learned and authoritative Rabbi; whom Broughton’s enemies believed to be a convenient fiction of his own making; and who was in fact a minor poet with no religious authority. Despite the rumours of its forgery, Reuben’s letter pushed Broughton into a spree of missionary activity, leading to the first Hebrew printings in Amsterdam (1605–1606), and a public debate with David Farar, a Portuguese converso physician who had settled in the Netherlands. Beyond the confusions and miscommunications of these events, this chapter examines the broader impact they had on Broughton’s scholarship. Specifically, it argues that Broughton’s obsession with Jewish conversion deeply informed the approach he took to theological controversy and scholarship, by orientating him towards unusually historical and philological methods that were radically stripped of doctrinal and dogmatic concerns.

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Konferenzberichte zum Thema "Hebrew Jewish religious poety"

Iskimzhi, Tatiana. „Rare books of the cultural documentary heritage of the jewish people in the library fund named after I. Magera“. In Simpozionul Național de Studii Culturale, Ediția a 2-a. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/9789975352147.13.

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The information, containing the entire world experience of mankind and serving as historical memory of the nation and the basis for further economic and spiritual progress of society, is stored in libraries. The preservation for future generations of this invaluable information and its carriers – the books that make up the library funds, has become a global task that all civilized countries of the world are solving. In order to preserve the Jewish cultural documentary heritage in the Library named after I. Manger, the department “Rare Book” has been functioning since 2000. Its fund has more than 1500 copies of documents. The collection in Hebrew includes mainly religious books published in the XIX and early XX centuries. The rarest of them are 2 Torah scrolls, volumes of the Babylonian Talmud, published in 1848–1880 in Lemberg, the edition of the Torah (Pentateuch of Moses), dated 1874; Books of the Prophets 1904 and 1914 editions, Zohar 1910, Haggadah. The collection of these rare and valuable books was formed partly through acquisitions in Bukinist bookshops, but the main part was received as a gift from residents of Chisinau and Moldova. Libraries are firstly designed to perform a dual function: to store documents published and written in the past and to provide access to them for present and future generations.

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