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1
Artizov, Andrei N., and Petr V. Stegniy. "Uneasy Fate of the Baron Ginzburg Collection." Bibliotekovedenie [Library and Information Science (Russia)], no. 4 (August 28, 2015): 52–57. http://dx.doi.org/10.25281/0869-608x-2015-0-4-52-57.
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The article describes the history of appearance of the Baron Ginzburg Collection in the holdings of the Russian State Library. This Collection of Jewish and Arabic books and manuscripts of Baron Ginzburg is considered to be one of the treasures of the Russian State Library. The manuscript part of the Collection consists of 1913 units of the 14th - 19th centuries. In 2010 the Prime Minister of Israel Benjamin Netanyahu during his official visit to the Russian Federation raised the issue of transfer of the Ginzburg Collection to Israel “as a reciprocal gesture of good will” (the building of St. Sergius Metochion in Jerusalem was returned to the Russian Federation at the end of 2008). The search of documents relating to the fate of the Baron Ginzburg Collection in Russia held in the Russian archives produced unexpected results. After the First World War the Society of Friends of the Jewish National and University Library in Jerusalem (JNUL), created in London, got interested in the Ginzburg Collection. At the beginning of the 1920s representatives of JNUL claimed that Baronesse M. Ginzburg had been paid in advance and there had been drawn the act of purchase and sale of the Collection. However, they did not submit any documents which could confirm the version of sale of the Collection. By that time books and manuscripts were nationalized as scientific treasures and got held at the Rumyantsev Museum. The Museum leadership and Soviet Jewish community objected the idea of transfer of the Collection. Director of JNUL G. Leve appealed to V. I. Lenin, to A. Lunacharsky, the People’s Commissar of Education, and to other leaders of the Soviet Russia to solve the matter concerning the transfer of the Collection to Jerusalem. The request was supported by the famous scientist Albert Einstein. His letters to A. Lunacharsky are published for the first time.
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Artizov, Andrei N., and Petr V. Stegniy. "Uneasy Fate of the Baron Guenzburg Collection [Ending]." Bibliotekovedenie [Library and Information Science (Russia)], no. 5 (October 28, 2015): 58–63. http://dx.doi.org/10.25281/0869-608x-2015-0-5-58-63.
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The article describes the history of appearance of the Baron Ginzburg Collection in the holdings of the Russian State Library. This Collection of Jewish and Arabic books and manuscripts of Baron Ginzburg is considered to be one of the treasures of the Russian State Library. The manuscript part of the Collection consists of 1913 units of the 14th - 19th centuries. In 2010 the Prime Minister of Israel Benjamin Netanyahu during the official visit to the Russian Federation raised the issue of transfer of the Ginzburg Collection to Israel “as a reciprocal gesture of good will” (the building of St. Sergius Metochion in Jerusalem was returned to the Russian Federation at the end of 2008). The search of documents relating to the fate of the Baron Ginzburg Collection in Russia held in the Russian archives produced unexpected results. After the First World War the Society of Friends of the Jewish National and University Library in Jerusalem (JNUL), created in London, got interested in the Ginzburg Collection. At the beginning of the 1920s representatives of JNUL claimed that Baronesse M. Ginzburg has been paid in advance and there has been drawn the act of purchase and sale of the Collection. However they did not submit any documents which could confirm the version of sale of the Collection. By that time books and manuscripts were nationalized as scientific treasures and got held at the Rumyantsev Museum. The Museum leadership and Soviet Jewish community objected the idea of transfer of the Collection. Director of JNUL G. Leve appealed to V. Lenin, to A. Lunacharsky, the People’s Commissar of Education, and to other leaders of the Soviet Russia to solve the matter concerning the transfer of the Collection to Jerusalem. The request was supported by the famous scientist Albert Einstein. His letters to A. Lunacharsky are published for the first time.
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Carmeli, Orit. "An Unknown Illuminated Judeo-Persian Manuscript of Nizāmī’s Khosrow and Shīrīn." Ars Judaica The Bar Ilan Journal of Jewish Art: Volume 17, Issue 1 17, no. 1 (January 1, 2021): 131–40. http://dx.doi.org/10.3828/aj.2021.17.7.
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This is a brief presentation of the mid-seventeenth-century illuminated Judeo-Persian copy of Nizāmī’s Khosrow and Shīrīn from the collection of the Museum for Islamic Art in Jerusalem. The Khamsa of Nizāmī Ganjavi (d. 1209) is one of the most famous medieval Persian love stories and one of the most admired poetical works ever written in the Persian language. Khosrow and Shīrīn (composed 1175/6-1191) is the second book in the Quinary and recounts the tragic love story of the Sasanian king Khosrow II Parviz and the Armenian princess Shīrīn. Nizāmī’s poetry, in addition to other works of Persian classical masters, was regarded by the Jews of Iran as an integral part of their literary and cultural heritage. Over the years these renowned poetical works were largely transliterated into Judeo-Persian and copies of the texts can be found in various public and private collections. The manuscript in question and other illuminated Judeo-Persian manuscripts clearly testify to their owners and patrons’ awareness of long-established Persian artistic tradition and cultural conventions, representing Jewish-Persian encounter in text and image.
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Chavannes-Mazel, Claudine A. "The Jerusalem Miniatures in Maerlant’s Rijmbijbel 10 B 21 and in the Hornby Book of Hours. Questions of Context and Meaning." Quaerendo 41, no. 1-2 (2011): 139–54. http://dx.doi.org/10.1163/001495211x572102.
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AbstractFrom the late thirteenth century onwards, the depictions of the Siege of Jerusalem and the eventual annihilation of the city and its inhabitants are generally full of horrifying details, which visualise the final vengeance of the Lord against His own people. The Hornby Hours exaggerate the negative side of the Jews’ fate, whereas the opening miniature in Maerlant’s Wrake, Museum Meermanno 10 B 21, is a factual account, based entirely upon the most positive interpretation of Jacob van Maerlant’s poem Wrake van Jerusalem.
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Atshan, Sa’ed, and Katharina Galor. "Curating Conflict." Conflict and Society 6, no. 1 (June 1, 2020): 1–17. http://dx.doi.org/10.3167/arcs.2020.060101.
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This article compares four Jerusalem exhibits in different geographical and political contexts: at the Tower of David Museum in Jerusalem, the Palestinian Museum in Birzeit, the Metropolitan Museum of Art in New York, and the Jewish Museum Berlin. It examines the role of heritage narrative, focusing specifically on the question of the Israeli-Palestinian conflict, which is either openly engaged or alternatively avoided. In this regard, we specifically highlight the asymmetric power dynamics as a result of Israel’s occupation of East Jerusalem, and how this political reality is addressed or avoided in the respective exhibits. Finally, we explore the agency of curators in shaping knowledge and perspective and study the role of the visitors community. We argue that the differences in approaches to exhibiting the city’s cultural heritage reveals how museums are central sites for the politics of the human gaze, where significant decisions are made regarding inclusion and exclusion of conflict.
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Marzel, Shoshana-Rose. "The Jewish Wardrobe: From the Collection of the Israel Museum, Jerusalem." Fashion Theory 20, no. 4 (October 29, 2015): 495–97. http://dx.doi.org/10.1080/1362704x.2015.1102462.
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Schönhagen, Benigna, and Theodor Harburger. "Rezension von: Harburger, Theodor, Die Inventarisation jüdischer Kunst- und Kulturdenkmäler in Bayern." Schwäbische Heimat 50, no. 2 (August 3, 2023): 233–34. http://dx.doi.org/10.53458/sh.v50i2.7186.
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Theodor Harburger: Die Inventarisation jüdischer Kunst- und Kulturdenkmäler in Bayern. Hrsg. von den Central Archives for the History of the Jewish People, Jerusalem und dem Jüdischen Museum Franken. Fürth 1998. Bd. 1-3. Zusammen 980 Seiten mit ca. 875 Abbildungen. Broschiert DM 158,-. ISBN 3-9805388-5-0
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Kochavi, Shir. "THE 1951 DIPLOMATIC GIFT: THE ROLE OF A GERMAN EIGHTEENTH CENTURY HANUKKAH LAMP IN ISRAELI-AMERICAN RELATIONS." ARTis ON, no. 7 (December 23, 2018): 67–77. http://dx.doi.org/10.37935/aion.v0i7.193.
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A diplomatic gift in the form of a Hanukkah Lamp, given to President Harry Truman by the Prime Minister of Israel, David Ben-Gurion in 1951 was selected for this occasion by museum personnel from the Bezalel Museum in Jerusalem and the Jewish Museum in New York. Based on primary sources found in archives in Israel and in the United States, this case study investigates the process of objects exchange between two museums, orchestrated on the basis of an existing collegial relationship, and illustrates how the Hanukkah Lamp becomes more than itself and signifies both the history of the Jewish people and the mutual obligations between the two nations. Drawing on the theories of Marcel Mauss, Arjun Appadurai, and Igor Kopytoff on the notion of the gift, the article highlights the layers of meanings attributed to a gifted object.
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Kamczycki, Artur. "Libeskind’s Museum in Berlin as a toppled tower." Studia Europaea Gnesnensia, no. 12 (December 15, 2015): 325–52. http://dx.doi.org/10.14746/seg.2015.12.16.
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In the article the author will attempt to interpret the architectural structure of the Jewish Museum in Berlin, designed in 1989 by Daniel Libeskind. The context of deliberations presented here will rely on a broadly understood idea of tower, an entity identical with the Judaic as well as Christian vision of the Heavenly Jerusalem. However, the key to the metaphor is the assumption that the structure symbolizes a toppled tower, which in its turn is a meaningful analogy to the concepts derived from the issues of the Holocaust.
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Moore, Deborah Dash. "Eli Lederhendler. New York Jews and the Decline of Urban Ethnicity, 1950–1970. Syracuse: Syracuse University Press, 2001. xix, 275 pp." AJS Review 29, no. 2 (November 2005): 394–95. http://dx.doi.org/10.1017/s0364009405380172.
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The first thing a reader should know about this book is that it was written from Jerusalem. No Jewish city in history, certainly no diaspora city, can hope to compete with Jerusalem. Looking down from Jerusalem, New York looks decidedly grim. As Lederhendler notes with admirable brevity, the “events of May–June 1967 threw into relief the apparent gulf between Israelis (who could fend for themselves) and Jews (who could not)” (190). Diaspora condemns Jews to mere ethnic existence, to life as one group among others. In the 1960s New York Jews recognized “that Diaspora life had become existentially problematic” (190). They faced “cultural despair,” decline of community, and a loss of nerve that challenged their earlier, “utopian” optimism about urban life, its freedom, and its Jewish possibilities (87).
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Bay, Carson. "Disease and the Christian Discourse of Jewish Death in "De Excidio Hierosolymitano" 5, 2." Vox Patrum 78 (June 15, 2021): 157–82. http://dx.doi.org/10.31743/vp.12268.
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The late-fourth century work called On the Destruction of Jerusalem (De Excidio Hierosolymitano), or “Pseudo-Hegesippus”, records the history of the Roman-Jewish War (66-73 CE) and particularly the destruction of Jerusalem and its Temple by the Romans in 70 CE. As a Christian version of this history based largely upon Flavius Josephus’ earlier Jewish War, De Excidio understands himself to be telling the story of the effective death of the Jews in history. One major aspect of this narrative, I argue, is a discourse of Jewish disease, wherein Ps-Hegesippus portrays the Jews as “sick” with the plague of civil insurrection and sedition. But this discourse goes much further as well, cutting to the very core of De Excidio’s narrative logic. Here I argue that this discourse of Jewish disease finds its most powerful expression in one particular chapter of the work, Book 5, Chapter 2. I show that De Excidio 5.2 epitomizes the work’s rhetoric of Jewish contagion, which can nevertheless be traced throughout the entirety of the work.
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Shire, Michael J., and Albert H. Friedlander. "Book Reviews." European Judaism 33, no. 2 (September 1, 2000): 158–61. http://dx.doi.org/10.3167/ej.2000.330216.
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God said Amen, Sandy Eisenberg Sasso, Vermont, Jewish Lights, June 2000, 32 pp., $16.95, ISBN 1-58023-080-6University Over the Abyss: The story behind 485 lecturers and 2309 lectures in KZ Theresienstadt 1942-1944, Elena Makarova, Sergei Makarov, Victor Kuperman, Jerusalem, Verba Publishers, 2000, 472 pp., £20, ISBN 965-424-035-1Ein Grundstück in Mitte: Das Gelände des künftigen Holocaust-Mahnmals in Wort und Bild. Editors: Rikki Kalbe and Moshe Zuckermann, Berlin and Tel Aviv, Wallstein Verlag, 2000, 93 pp., DM38, ISBN 3-89244-400-5Random Harvest: The Novellas of Bialik, translated by David Patterson and Ezra Spicehandler, Westview Press, 1999, 299 pp., $28, ISBN 0-8133-6711-3
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Myers, David N., Pnina Lahav, Sarab Abu-Rabia-Queder, Adi Mahalel, and Lauren B. Strauss. "Book Reviews." Israel Studies Review 35, no. 3 (December 1, 2020): 154–67. http://dx.doi.org/10.3167/isr.2020.350309.
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Derek Penslar, Theodor Herzl: The Charismatic Leader (New Haven, CT: Yale University Press, 2020), 256 pp. Hardback, $26.00.Sharon Geva, Women in the State of Israel: The Early Years [in Hebrew] (Jerusalem: Magnes Publishing House, 2020), 304 pp. Paperback, $20.00. eBook, $13.00.Vered Kraus and Yuval P. Yonay, Facing Barriers: Palestinian Women in a Jewish-Dominated Labor Market (Cambridge: Cambridge University Press, 2018), 298 pp. Hardback, $99.99.Rachel Rojanski, Yiddish in Israel: A History (Bloomington: Indiana University Press, 2020), 338 pp. Hardback, $95.00. Paperback, $40.00. eBook, $19.99.Shalom Goldman, Starstruck in the Promised Land: How the Arts Shaped American Passions about Israel (Chapel Hill: University of North Carolina Press, 2019), 256 pp. Hardback, $28.00. eBook, $21.99.
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Myers, David N., Pnina Lahav, Sarab Abu-Rabia-Queder, Adi Mahalel, and Lauren B. Strauss. "Book Reviews." Israel Studies Review 35, no. 3 (December 1, 2020): 154–67. http://dx.doi.org/10.3167/isr.2020.350309.
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Derek Penslar, Theodor Herzl: The Charismatic Leader (New Haven, CT: Yale University Press, 2020), 256 pp. Hardback, $26.00.Sharon Geva, Women in the State of Israel: The Early Years [in Hebrew] (Jerusalem: Magnes Publishing House, 2020), 304 pp. Paperback, $20.00. eBook, $13.00.Vered Kraus and Yuval P. Yonay, Facing Barriers: Palestinian Women in a Jewish-Dominated Labor Market (Cambridge: Cambridge University Press, 2018), 298 pp. Hardback, $99.99.Rachel Rojanski, Yiddish in Israel: A History (Bloomington: Indiana University Press, 2020), 338 pp. Hardback, $95.00. Paperback, $40.00. eBook, $19.99.Shalom Goldman, Starstruck in the Promised Land: How the Arts Shaped American Passions about Israel (Chapel Hill: University of North Carolina Press, 2019), 256 pp. Hardback, $28.00. eBook, $21.99.
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Gada, Muhammad Yaseen. "Jerusalem Unbound." American Journal of Islam and Society 32, no. 3 (July 1, 2015): 130–33. http://dx.doi.org/10.35632/ajis.v32i3.999.
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Jerusalem represents the heart of the Israeli-Palestinian conflict. The everchangingevents there have perplexed and compelled analysts, political scientists,academics, and activists to devise countless solutions, especially since1948. Moreover, the last decade has witnessed a substantial change in its demographydue to the Separation Wall and the ongoing Jewish settlement inEast Jerusalem, both of which violate international law and agreements. Thephysical barrier is itself a grim reminder of Israel’s harsh unilateral and discriminatorymeasures that seriously impact for the bilateral peace process.Michael Dumper (professor of Middle East politics, University of Exeter)has written extensively on the Israeli-Palestinian conflict. In this book, he exploresand illustrates how, despite the wall (hard border), people on the bothsides have managed to create and retain various trans-wall spheres of influence(soft borders) by taking advantage of its porous nature to breach it by variousways. This reality, which renders Jerusalem a “many-bordered” or unboundcity, is primarily attributable to its rich, complex, and intersecting religiousand political interests that are sought and contested by many actors (p. 5).The city’s physical boundaries, discussed in chapter 1, shifted continuouslyfrom 1947 to 2003; the Separation Wall actually runs right through it. Accordingto Dumper, three major events have had long-term ramifications on thisconflict: the 1947 UN Partition Plan; the 1949 partition of East and West Jerusalembetween Jordan and Israel, respectively; and the ongoing illegal Israeli ...
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Feiner, Shmuel. "Mendelssohn’s Jerusalem (1783) and The Jewish Vision of Tolerance." Dialogue and Universalism 31, no. 2 (2021): 89–106. http://dx.doi.org/10.5840/du202131222.
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Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion and advocated tolerance and freedom of thought. Neither the state nor the church had the right to govern a person’s conscience; and, no less far-reaching and pioneering: these values are consistent with Judaism. In the summer of 1783, seven years after the resounding voice of protest against tyranny and in favor of liberty and equality was heard in the American Declaration of Independence, less than six years before the French Revolution, but only two years and two months before his death, the man who was called the “German Socrates,” a highly prominent figure in the Enlightenment, published one of the fundamental documents in Jewish modernity.
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Бельский, Владимир Викторович. "Organization of Jewish Worship in Jerusalem During the Teispid Period." Theological Herald, no. 4(51) (December 15, 2023): 43–60. http://dx.doi.org/10.31802/gb.2023.51.4.002.
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В центре внимания данной статьи свидетельство Книги Ездры (Езд. 3, 1–6) о сооружении жертвенника в Иерусалиме при Кире II (539–530 гг. до Р. Х.) иудеями первой волны репатриации. На основании текста Книги Ездры создаётся впечатление, что сооружение алтаря открытого типа в первый год Кира Великого является началом реконструкции Иерусалимского храма. Некоторые факты и их сопоставление заставляют усомниться в том, что сообщение Езд. 3, 1–6 исторически достоверно. Однако исследователи начального периода эпохи Второго храма не учитывают особенностей древнеизраильских богослужебных практик с их градацией сакральных мест. В статье предпринимается попытка объяснить содержание указанного фрагмента Книги Ездры в контексте многообразия ветхозаветных литургических практик и различия мест, приспособленных для совершения богослужения. Судя по всему, упоминающийся в указанном фрагменте жертвенник мог быть сооружён в правление Кира II, однако это был не алтарь реставрируемого Иерусалимского храма, а одиночный жертвенник с ограниченным богослужебным функционалом. The focus of this article is the testimony of the book of Ezra (Ezra 3, 1–6) about the construction of an altar in Jerusalem under Cyrus II (539–530 BC) by the Jews of the first waves of repatriation. The restoration of the cult of Yahweh in Yehud was not only of religious significance, but also played an important role in the administrative and political forms of the Jewish community and in resolving the socio-economic situation in the southern Levant. However, before Darius Hystaspes (522–486 BC), there were no conditions for the construction of a temple, which would become the center of unification of the Jews of this region in the civil-temple community. Based on the text of the book of Ezra, it seems that the construction of the open altar in the first year of Cyrus the Great is the beginning of the construction of the Jerusalem temple. The beginning of the construction of the temple under Cyrus II in the absence of sufficient material resources, Divine sanction in the form of prophecy and clearly formulated royal sanction causes justified criticism in the scientific literature. In addition, the consecration of the altar in the open air contradicted the usual order of consecration of the temple, in which the consecration of the altar occurred at the very end, after the construction of the temple walls, and was combined with the investiture of the priests of this temple. All this casts doubt on the ancient reliability of the text of Ezra 3, 1–6. However, researchers of the initial period of the Second Temple era do not pay attention to ancient Israelite liturgical practices with their gradation of sacred places. The article attempts to explain the message of the indicated pericope of the book of Ezra in the ninth variety of Old Testament liturgical practices and systems of places adapted for worship. According to the hypothesis put forward in this education, the altar discussed in the indicated Conservative narrative could indeed have been built in the reign of Cyrus II, but it was not the altar of the restored Jerusalem Temple, a single altar with limited liturgical functionality.
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Höffken, Peter. "EIN UNWETTER IN JERUSALEM Beobachtungen zu BJ 4:286-288." Journal for the Study of Judaism 34, no. 1 (2003): 28–38. http://dx.doi.org/10.1163/157006303321043147.
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AbstractIn BJ 4:286-288 Josephus is presenting an episode of the war: an inner-Jewish conflict between the people of Jerusalem and the Zealots. In this conflict the Idumeans join the party of the rebels. A stormy weather with earthquake is interpreted by both parties as a sign of an imminent action of God, who rescues Jerusalem and beats the enemies outside the city. The article argues for an interpretation of this theme on the background of the Zion-tradition with strong influences from the book of Isaiah (chap. 29 and 30).
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Offenberg, Sara. "The Jack, Joseph, and Morton Mandel Wing for Jewish Art and Life, the Israel Museum, Jerusalem." Images 5, no. 1 (2011): 107–9. http://dx.doi.org/10.1163/187180011x604472.
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Zhen, Wang, Alfred Tovias, Peter Bergamin, Menachem Klein, Tally Kritzman-Amir, and Pnina Peri. "Book Reviews." Israel Studies Review 35, no. 1 (March 1, 2020): 109–26. http://dx.doi.org/10.3167/isr.2020.350108.
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Aron Shai, China and Israel: Chinese, Jews; Beijing, Jerusalem (1890–2018) (Boston: Academic Studies Press, 2019), 270 pp. Hardback, $90.00. Paperback, $29.95.Raffaella A. Del Sarto, Israel under Siege: The Politics of Insecurity and the Rise of the Israeli Neo-Revisionist Right (Washington, DC: Georgetown University Press, 2017), 298 pp. Paperback, $26.94.Dan Tamir, Hebrew Fascism in Palestine, 1922–1942 (London: Palgrave Macmillan, 2018), 210 pp. Hardback, $99.99.Alan Dowty, Arabs and Jews in Ottoman Palestine: Two Worlds Collide (Bloomington: Indiana University Press, 2019), 312 pp. Hardback, $65.00.Guy Ben-Porat and Fany Yuval, Policing Citizens: Minority Policy in Israel (New York: Cambridge University Press, 2019), 250 pp. Hardback, $89.99.Deborah Golden, Lauren Erdreich, and Sveta Roberman, Mothering, Education and Culture: Russian, Palestinian and Jewish Middle-Class Mothers in Israeli Society (London: Palgrave Macmillan, 2017), 225 pp. Hardback, $114.25.
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Aronson, Yaakov. "Epistle from Israel (2003)." Judaica Librarianship 11, no. 1 (January 1, 2003): 78–84. http://dx.doi.org/10.14263/2330-2976.1128.
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This column covers noteworthy publications, exhibitions, and activities of the Jewish National and University Library and other Judaica Libraries in Israel during 1997-2001. It highlights papers presented at the International Judaica Librarians' Convention in Jerusalem held concurrently with the International Federation of Library Associations (IFLA) annual conference held in Israel in 2000. Also reported is a summary of a symposium held at Bar Ilan University sponsored by the Israel Society of Special Libraries and Information Centers (ISLIC), siginifcant scholarly Judaica publications at the Jerusalem Book Fair in 2001, and notable additions to the Bar Ilan University's Wurzweiler Central Library.
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Gries, Zeev. "Adding Insult to Injury: Zionist Cultural Colonialism. In response to Gish Amit’s Eḳs libris: hisṭoryah shel gezel, shimur ṿe-nikus ba-Sifriyah ha-leʼumit bi-Yerushalayim (Ex Libris: Chronicles of Theft, Preservation, and Appropriating at the Jewish National Library). Yerushalayim: Mekhon Ṿan Lir bi-Yerushalayim, 2014. 220 p., 79 New Israeli Shekel. ISBN 9789650207069. [Hebrew]." Judaica Librarianship 19, no. 1 (April 26, 2016): 73–92. http://dx.doi.org/10.14263/2330-2976.1170.
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The review essay claims that no books plunder was initiated by the National and University Library in Jerusalem, neither with regard to the books of European Jewry found after World War II, nor with regard to the Palestinian books abandoned during the 1948 war, or the Yemenite Jewish books not claimed after their arrival as cargo without owners to Israel. The essay is a translated and annotated version of Zeev Gries's talk, given in Hebrew at a literary evening in the Van Leer Jerusalem Institute (February 12, 2015), on the occasion of the publication of Gish Amit's book.
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Rutter, Keith. "Peter van Alfen and Ute Wartenberg (eds) (with Wolfgang Fischer-Bossert, Haim Gitler, Koray Konuk, and Catharine C. Lorber), White Gold: Studies in Early Electrum Coinage." Journal of Greek Archaeology 6 (December 9, 2021): 405–12. http://dx.doi.org/10.32028/jga.v6i.1057.
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The title of this book, White Gold, derives from the phrase used once by Herodotus (λευκοῦ χρυσοῦ, 1.50.2) and more frequently in inscriptions to describe electrum, an alloy of gold and silver from which the first coins in the western tradition were made. The alloy was mostly referred to as electrum (ἤλεκτρον), which could also mean ‘amber’ – the application of the word to coins derived from their colour. The origin of the book goes back to a spectacular exhibition held in 2011 at the Israel Museum, Jerusalem, in which five hundred such coins were displayed. Two conferences, held in Jerusalem (2011) and New York (2013), were convened to address the many problems presented by these coins.
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Trautner-Kromann, Hanne, Albert Van der Heide, Eva-Maria Jansson, and Martin Schwarz Lausten. "Book reviews." Nordisk Judaistik/Scandinavian Jewish Studies 20, no. 1-2 (September 1, 1999): 135–49. http://dx.doi.org/10.30752/nj.69562.
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To come to the Land. Immigration and settlement in 16th-century Eretz-Israel (Abraham David, 1999) is reviewed by Hanne Trautner-Kromann.In Zion and Jerusalem. The itinerary of rabbi Moses Basola (1521–1523) (ed. Abraham David, 1999) is reviewed by Hanne Trautner-Kromann.The Jews in Palestine in the eighteenth century. Under the patronage of the Istanbul committee of officials for Palestine (Jacob Barnai, 1992) is reviewed by Hanne Trautner-Kromann.The message of a Mitsvah. The Mezuzah in rabbinic literature (Eva-Maria Jansson, 1999) is reviewed by Albert van der Heide.The Jewish-Christian controversy from the earliest times to 1789, Volume I, History (Samuel Krauss, 1996) is reviewed by Hanne Trautner-Kromann.Landet och missionen. Två studier över aktuella israeliska teman (Rune Lindblom & Malin Lindblom, 1999) is reviewed by Eva-Maria Jansson."Mit Zaum und Zügel muss man ihr ungestüm Bändigen" Ps. 32,9. Ein Beitrag zur christlichen Hebraistik und antijüdischen Polemik im Mittelalter (Ursula Ragacs, 1997) is reviewed by Martin Schwarz Lausten.
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Steinberger, Freda. "Women as Ritual Experts, The Religious Lives of Elderly Jewish Women in Jerusalem (Book)." International Journal for the Psychology of Religion 3, no. 3 (July 1993): 205–7. http://dx.doi.org/10.1207/s15327582ijpr0303_6.
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Rabello, Alfredo Mordechai. "Civil Jewish Jurisdiction in the Days of Emperor Justinian (527–565): Codex Justinianus 1.9.8." Israel Law Review 33, no. 1 (1999): 51–66. http://dx.doi.org/10.1017/s0021223700015892.
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The extent to which the Roman government which had conquered the Land of Israel (Palaestina) as well as large areas outside of it (collectively termed the Roman Empire) permitted Jewish courts to rule in matters regarding Jews is a question which has attracted relatively little attention. In his fundamental book Les Juifs dans l'Empire Romain the renowned scholar Jean Juster sums up the situation of the Jewish judiciary as such: “After the fall of Jerusalem, the Jews continued to bring their cases not only before Jewish judges (whom it was possible to define as arbiters) but even before actual Jewish courts authorized to judge according to Jewish law and granted authority to do so by the Romans. The Jewish court received the status of a regular court the moment one of the Jewish sides submitted a claim to it, thereby effectively preventing the submission of the case to a rival non-Jewish court. The Jewish court thus received the authority to summon the defendant, to force him to appear, and to ensure that its rulings would be enforced. Its rulings would be recognized by the Roman authorities as coming from legitimate judicial authority”.
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Noy, Chaim. "Sanctities, Blasphemies and the (Jewish) Nation." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 2 (November 12, 2010): 199–216. http://dx.doi.org/10.1558/post.v4i2.199.
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In this article I rematerialize discourse that is articulated in the shape of commemorative visitor book entries, in a national-military commemoration site in Jerusalem, Israel. The materiality and communicative affordances of the commemorative visitor book, the physical environment in which it is situated and which grants it meaning, and the modes of interaction and inscription that it affords are examined. Located in a densely symbolic national commemoration site, the impressively looking book does not merely capture visitors' reflections. Instead, it serves as a device that allows participation in a collective-national rite. While seemingly designated as a visitor book, the discursive device functions performatively as a portal or interface between visitors, on the one side, and the nation and the dead and living soldieries, on the other side. Expectedly, the inscriptions that populate the book's pages are instances of iconic discourse (texts with graphic additions of sorts), that embody one of the heightened ideological and experiential moments of "civil religion" (Robert Bellah). They illustrate the resources used by nationalism in establishing sacred contexts and rituals. Also, they illustrate how different discourses of sanctity (and profanity), are juxtaposed on the same (Jewish) space. Specifically, while local Israeli sightseers present their appreciation for and participation in commemoration of the nation-state in terms of "civil religion," most of the international tourists, who are mostly north American Orthodox and Ultra-Orthodox Jews, perform their notions of sanctity and sacredness in messianic and primordial terms, which look through or beyond the nation state.
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Seidlová, Veronika. "The Social Life of Jewish Music Records from 1948 Czechoslovakia by Hazzan Josef Weiss." Lidé města 24, no. 2 (July 1, 2022): 225–62. http://dx.doi.org/10.14712/12128112.2391.
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This article traces transnational “life” trajectories of two rare Jewish religious music records from 1948 Communist Czechoslovakia and of their main performer Josef Weiss (ca. 1912, Veľké Kapušany – 1985 Netanya), who was a hazzan (cantor) in synagogues in Vienna, Budapest, Prague, Jerusalem, Ramat Gan, Manchester, and New York, but has remained mostly unknown to music history. It shows how these two 78-rpm records stand at the core of Weiss’s grandson’s family / music / memory project, which has revealed and prepared to reissue 52 audio recordings to preserve his grandfather’s legacy. While following these and other digitized and technologically modified recordings of Weiss on their recent path between the Czech Republic, Israel, Hungary, and the US, the article sheds light on how this case fits into the broader framework of the social life of things and the context of musical remembrance. Already put to use during the life-cycle rituals of Weiss’s children and grandchildren, as well as in a museum exhibition – this family project constructs a fragment of a Jewish sonic past for the present needs of its actors, while being entangled with the current practice of Jewish memory institutions, as well as with the activities of private record collectors and of one ethnomusicologist (myself).
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Kerschen, David. "Hebrew Codicology: An Introduction." Judaica Librarianship 10, no. 1 (May 1, 2000): 44–50. http://dx.doi.org/10.14263/2330-2976.1153.
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The codex or so-called manuscript book, the precursor to the printed book, thrived in the Middle Ages and the Renaissance. The task of the codicologist is to analyze and describe the physical features סf the codex, or in the words סf Professor Malachi Beit-Arie, Director of the Hebrew Paleography Project at the Jewish National University Library in Jerusalem, to conduct an "archaeological examination" of a codex so that it may be correctly localized and dated. This paper explains and illustrates the most prominent features of Hebrew codicology.
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Coen, Paolo. "Moshe Safdie at Yad Vashem: Architecture, Politics, Identity." Pólemos 13, no. 1 (April 24, 2019): 43–62. http://dx.doi.org/10.1515/pol-2019-0004.
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Abstract This article revolves in essence around the contributions made by the architect Moshe Safdie to the Yad Vashem memorial and museum in Jerusalem. Both probably need at least a brief introduction, if for no other reason than the nature of the present publication, which has a somewhat different scope than the type of art-historical or architectural-historical journals to which reflections of this kind are usually consigned. The first part draws a profile of Safdie, who enjoys a well-established international reputation, even if he has not yet been fully acknowledged in Italy. In order to better understand who he is, we shall focus on the initial phase of his career, up to 1967, and his multiple ties to Israel. The range of projects discussed includes the Habitat 67 complex in Montreal and a significant number of works devised for various contexts within the Jewish state. The second part focuses on the memorial and museum complex in Jerusalem that is usually referred to as Yad Vashem. We will trace Yad Vashem from its conception, to its developments between the 1950s and 1970s, up until the interventions of Safdie himself. Safdie has in fact been deeply and extensively involved with Yad Vashem. It is exactly to this architect that a good share of the current appearance of this important institute is due. Through the analysis of three specific contributions – the Children’s Memorial, the Cattle Car Memorial and the Holocaust History Museum – and a consideration of the broader context, this article shows that Yad Vashem is today, also and especially thanks to Safdie, a key element in the formation of the identity of the state of Israel from 1967 up until our present time.
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Chilton, Bruce. "Implications and Prospects of Jewish Jesus Research." Journal for the Study of the Historical Jesus 16, no. 1 (April 27, 2018): 62–79. http://dx.doi.org/10.1163/17455197-01601001.
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Consideration of a recent monograph by Walter Homolka invites evaluation of Jesus’ Judaic identity, as well as the hermeneutical issues implicit in approaches to Jesus from the perspective of Judaism and especially by Jewish practitioners. Issues of historiography and Christology naturally emerge from those reflections. Homolka’s application of postcolonial theory is assessed, as well as his linkage between Jewish reclamation and “the Third Quest of the historical Jesus.” The work of David Flusser and “the Jerusalem School” takes up attention in relation to Homolka’s argument. Progress occasioned by interaction with R. G. Collingwood’s view of history is considered, using the term “rabbi” as a lens of analysis. Homolka’s book closes with an argument for factoring Trinitarian perspectives within historical work. The essay concludes with a cautionary observation that claims of Jesus’ divine nature, as well as assertions of his Resurrection, are eschatological and transcendent evaluations, and so not strictly historical.
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Choudhary, Abhishek, Rhys Machold, Ricardo Cardoso, Andreas Hackl, Martha Lagace, and Carly Machado. "Book Reviews." Conflict and Society 5, no. 1 (June 1, 2019): 202–15. http://dx.doi.org/10.3167/arcs.2019.050113.
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How Rivalries End by Karen Rasler, William R. Thompson, and Sumit Ganguly. Philadelphia: University of Pennsylvania Press, 2013. 280 pp. 4 illus. Hardback. ISBN 978-0-8122-4498-4.The Privatization of Israeli Security by Shir Hever. London: Pluto Press, 2018. 256 pp. Hardcover. ISBN 978-0-7453-3720-3.Working the System: A Political Ethnography of the New Angola by Jon Schubert. Ithaca, NY: Cornell University Press, 2017. 270 pp. 5 illus. Hardcover. ISBN 978-1-5017-1369-9.Overlooking the Border: Narratives of Divided Jerusalem by Dana Hercbergs. Detroit: Wayne State University Press, 2018. 284 pp. 46 illus. Hardcover. ISBN 978-0-8143-4108-7.Out of War: Violence, Trauma, and the Political Imagination in Sierra Leone by Mariane C. Ferme. Berkeley: University of California Press, 2018. 336 pp. Paperback. ISBN 978-0-52029-438-7.Sporadically Radical: Ethnographies of Organised Violence and Militant Mobilization Edited by Steffen Jensen and Henrik E. Vigh. Copenhagen: Museum Tusculanum Press. 290 pp. Paperback. ISBN 978-8-76354-602-7.
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Żurek, Slawomir Jacek. "The Cultural Heritage of Judaism in the Poetry of Anna Frajlich." Polish Review 67, no. 1 (April 1, 2022): 110–15. http://dx.doi.org/10.5406/23300841.67.1.08.
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Abstract Evidence of the presence of references to Jewish culture in Anna Frajlich's work can be found in many of her poems. However, the connection with Judaism is most strongly verbalized in her poetic cycle “Wiersze izraelskie” [Israel poems], included in Ogrodem i ogrodzeniem [Garden and fence, 1993], Frajlich's first volume of poems to be published in Poland. The cycle was created during the author's visit to Eretz Israel in 1991. The cycle is comprised of seven parts, each with its own title, which differ in terms of subject matter, style, and genre. Poems range from a poetic picture to a lyrical joke. The poetic cycle opens with the poem “Na pustyni” [In the desert], followed by three lyrical poems that focus on the capital of the state of Israel—“Jerozolima” [Jerusalem], “Sala dziecięca w muzeum męczeństwa Yad Vashem w Jerozolimie” [The children's hall in the museum of martyrdom Yad Vashem in Jerusalem], and “Jeszcze o Jerozolimie” [Another on Jerusalem], and closes with another sequence of three parts: “Do przyjaciela w Haifie” [To a friend in Haifa'], “Z piosenką tą” [With that/this song'], and “Cezarea” [Caesarea]. The order of the poems signals the fundamental role played by the topographic and geographic dimensions of this poetry, which as a result becomes a diary of the lyric persona's travels from the south to the north (in the context of both place and time).
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Middleburgh, Charles H. "Book Review: A Bi-National State?: O, Jerusalem! The Contested Future of the Jewish Covenant." Expository Times 111, no. 4 (January 2000): 141. http://dx.doi.org/10.1177/001452460011100433.
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Cosgrove, Charles H. "Book Review: II. Historical-Theological Studies: O, Jerusalem: The Contested Future of the Jewish Covenant." Review & Expositor 97, no. 1 (February 2000): 117–18. http://dx.doi.org/10.1177/003463730009700118.
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WALL, ROBERT W. "The Function of LXX Habakkuk 1:5 in the Book of Acts." Bulletin for Biblical Research 10, no. 2 (January 1, 2000): 247–58. http://dx.doi.org/10.2307/26422219.
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Abstract This case study of Scripture's intertextuality follows the route of LXX Hab 1:5 through the Acts of the Apostles, from Paul's citation of it in climaxing his inaugural (and programmatic) sermon (Acts 13:41), to its intra-/intertextual echo in Acts 15:3. Its function in Acts 13:41 underscores the redemptive importance of Paul's "report" of God's "work" among the Gentiles: to dispute the prophet's "report" (ἐκδιηγέομαι) is to reject God's bid to save God's people. When Paul's travel "report" (ἐκδιηγέομαι, 15:3) of his Gentile mission is again disputed by Jewish believers in Antioch (15:1) and Jerusalem (15:5), their eternal life is threatened according to biblical prophecy.
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WALL, ROBERT W. "The Function of LXX Habakkuk 1:5 in the Book of Acts." Bulletin for Biblical Research 10, no. 2 (January 1, 2000): 247–58. http://dx.doi.org/10.2307/26422219.
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Abstract This case study of Scripture's intertextuality follows the route of LXX Hab 1:5 through the Acts of the Apostles, from Paul's citation of it in climaxing his inaugural (and programmatic) sermon (Acts 13:41), to its intra-/intertextual echo in Acts 15:3. Its function in Acts 13:41 underscores the redemptive importance of Paul's "report" of God's "work" among the Gentiles: to dispute the prophet's "report" (ἐκδιηγέομαι) is to reject God's bid to save God's people. When Paul's travel "report" (ἐκδιηγέομαι, 15:3) of his Gentile mission is again disputed by Jewish believers in Antioch (15:1) and Jerusalem (15:5), their eternal life is threatened according to biblical prophecy.
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Lisitsyna, A. V. "Notes of Italian Censors of the XVI-XVII Centuries in Manuscripts from the Book Collection of the Ginzburg Barons." Bibliosphere, no. 3 (October 23, 2021): 55–62. http://dx.doi.org/10.20913/1815-3186-2021-3-55-62.
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The article is devoted to the censors’ notes in the Jewish books that existed in the second half of the XVI - early XVII century on the territory of modern Italy. The material for the study was the family collection of the Ginzburg barons (the Russian State Library), in which about 500 manuscripts of the that period were preserved. The purpose of the article is to introduce into scientific circulation data on the censors of Jewish books on the basis of one of the largest collections of Judaica in the world. The main task of the study was to collect information about the censors from the notes they made in the manuscripts of the collection, and analyze them. There were 27 names of censors, including Domenico of Jerusalem, Giovanni Domenico Caretto, Camillo Yagel, Luigi da Bologna and Renato da Modena, who owned the vast majority of notes with names and information about their lives. The author comes to the conclusion that although the history of censorship of Jewish books has been studied enough, but research on this topic on the basis of rich collections of Judaism in Russia remains a matter of the future.
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Parchem, Marek. "Elements of Merkābāh Mysticism in the Targum Jonathan to the Book of Ezekiel." Collectanea Theologica 93, no. 1 (March 13, 2023): 59–84. http://dx.doi.org/10.21697/ct.2023.93.1.03.
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The chariot-shaped throne of God in the heavens (merkābāh) from Ezekiel’s visions (Ezek 1; 10) was the subject of the earliest Jewish mystical speculation. Hence, it is not surprising that there are numerous allusions and references to merkābāh mysticism in the Targum Jonathan to the Book of Ezekiel. This article analyzes Targum texts containing elements of merkābāh mysticism, namely the image of God sitting on the throne-chariot, the appearance and function of the four living beings, God’s glorification by celestial beings, the motif of the mystic ascending/rising to the heavens, the description of God’s glory filling the new Temple, and the motif of the new Jerusalem as a representation of the heavenly city.
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Amit, Gish. "Salvage or Plunder? Israel's "Collection" of Private Palestinian Libraries in West Jerusalem." Journal of Palestine Studies 40, no. 4 (2011): 6–23. http://dx.doi.org/10.1525/jps.2011.xl.4.6.
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During April–May 1948, almost the entire population of the residential Arab neighborhoods of West Jerusalem fled the fighting, leaving behind fully furnished houses, some with rich libraries. This article is about the "book salvage operation" conducted by the Jewish National and University Library, which added tens of thousands of privately owned Palestinian books to its collections. Based on primary archival documents and interviews, the article describes the beginnings and progress of the operation as well as the changing fortunes of the books themselves at the National Library. The author concludes with an exploration of the operation's dialectical nature (salvage and plunder), the ambivalence of those involved, and an assessment of the final outcome.
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Mampieri, Martina. "From Menasseh ben Israel to Solomon Proops : Amsterdam Jewish Druckwesen in the Library of Isaiah Sonne*." Studia Rosenthaliana: Journal of the History, Culture and Heritage of the Jews in the Netherlands 46, no. 1 (November 1, 2020): 97–116. http://dx.doi.org/10.5117/sr2020.1-2.005.mamp.
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Abstract The Isaiah Sonne collection, today preserved in library of the Ben-Zvi Institute in Jerusalem, contains some seventy copies of Jewish books in several languages (Hebrew, Spanish, Portuguese, Latin, and Dutch) printed in Amsterdam during the seventeenth and eighteenth centuries. This sub-collection within Sonne’s wider library, second in number only his copies of Venetian editions, confirms Sonne’s particular interest in Jewish printing in Amsterdam ‐ an interest that runs through his published scholarship and through these books, in the form of Sonne’s marginalia. By connecting his interest as a book collector to his scholarship on Amsterdam Jewry in the early modern era, this article intends to give a first presentation of the Amsterdam editions from the Sonne collection and reflect on the circulation of his particular copies throughout time and space on the basis of material evidence.
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Levchenko, Larysa, and Alexander Krakovsky. "Jewish genealogical sources in Dnieper Ukraine at the end of the 18th – beginning of the 20th century: A Historiography." Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 42 (January 12, 2024): 147–79. http://dx.doi.org/10.32626/2309-2254.2023-42.147-179.
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This article focuses on the analysis and critique of scientific literature devoted to the sources of Jewish Genealogical Sources in Dnieper Ukraine at the end of the 18th - beginning of the 20th century. The methodological basis of the article is the generally accepted principles of historicism, objectivity and systematicity, as well as the historiographical analysis and synthesis, historical-genetic, comparative-historical, typological, and other methods. The scientific novelty lies in the creation of a historiographical model which includes an analysis of the conditions for the development of historical science and the activities of historians who worked in the field of Jewish history and genealogy. Conclusions. The architecture of the historiographical model for studying the sources of Jewish genealogy from the point of view of periodization covers the imperial (until 1917), Soviet, and Ukrainian Independence periods. A separate segment is foreign historiography (in this work - with no division into periods) focused on the study of sources in the archives of Ukraine not only by foreign researchers but also by institutions. In the imperial period, historians not only studied Jewish history but also engaged archives by discovering and publishing documents. Soviet historiography of the 1920s and 1930s is represented by writings about the history of Jewish communities in certain regions and the role of Jews in social and political processes. Scholars also concentrated on collecting and researching Jewish archives. The anti-Zionist policy of the USSR government and the persecution of Jews during the Stalinist repressions (1930s) and later in the 1950s and 1980s made further research of Jewish history impossible. With the Independence of Ukraine, research on Judaica became significantly more active: articles, monographs, and theses on various topics appeared, conferences were held, and scientific journals and centres were founded. People from Ukraine and abroad searched for Jewish roots in Ukrainian archives. The activation of scientific and practical interests prompted the description of archival documents, the creation of historical and genealogical directories, including those on Jewish topics. Large-scale publishing projects were implemented, and later the digitization of genealogical sources began. Foreign scholars also described Jewish documents in Ukrainian archives. The National Holocaust Memorial Museum in Washington, the Central Archives of the History of the Jewish People and Yad Vashem in Jerusalem, FamilySearch International, and others joined the projects of digitization and indexing of Jewish documents in the archives of Ukraine.
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Sharon, Nadav. "“Four Kingdoms” in the Dead Sea Scrolls?" Dead Sea Discoveries 27, no. 2 (June 19, 2020): 202–33. http://dx.doi.org/10.1163/15685179-02702004.
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Abstract The “Four Empires” scheme appears in literature from around the ancient Near East, as well as in the biblical book of Daniel. Daniel’s scheme was adopted in subsequent Jewish literature as a basic division of world history. In addition, the book of Daniel appears to have had a prominent place in the Qumran library. Scholars have identified, or suggested, the existence of the “Four Empires” scheme in two texts found among the Qumran scrolls, the “New Jerusalem” text (4Q554), and, especially, in the so-called “Four Kingdoms”(!) text (4Q552–553). This paper will examine these texts, will argue that the “four empires” scheme is not attested in the Qumran scrolls (apart from Daniel), and will suggest alternative understandings of those two texts.
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Zema, Valerii. "Religious Controversy in Vasyl Surazhsky’s «Book in Six Chapters»: New Motives and Old Prejudices." Kyivan Academy, no. 20 (December 15, 2023): 137–65. http://dx.doi.org/10.18523/1995-025x.2023.20.137-165.
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The study of «The Book in Six Chapters» in the context of texts and phenomena of the Renaissance, Reformation, and Counter-Reformation shows that it was dependent on the atmosphere of changes that prevailed at the time. The Jesuit authors’ historical excursions into the Church’s past and the course of the councils seem to have a broader connotation. The appeal to the grievances and the influence of the Roman pontiffs during the councils testified to the growing importance of public debate and the revival of political life. At the same time, the importance of documents and legal practices, which were also evident in the testimonies of past events, increased. Vasyl Surazhsky tried to respond to such challenges by looking for counter-arguments and sources to counter his Catholic and Protestant opponents. The most significant was his creation of the concept of Jerusalem as the centre of Christendom, the source of faith, and faith. Jerusalem was designated as the symbolic centre of Christianity in the face of the decline of Constantinople. Surazhsky developed the criticisms of the Latins, accusing them of Jewish influences. The influence of the Reformation on the religious controversy by Surazhsky is also researched. The use of iconographic materials to study the treatises of Ukrainian authors, which reflects the peculiarities of the Orthodox doctrine, seems fruitful.
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Kaposi, David. "Between Orient and Occident." Journal of Language and Politics 9, no. 3 (November 1, 2010): 409–32. http://dx.doi.org/10.1075/jlp.9.3.04kap.
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This paper revisits the fabled yet substantially neglected public exchange between Hannah Arendt and Gershom Scholem in the wake of Arendt’s publication of the book Eichmann in Jerusalem. Analyzing the central concept of the correspondence, Ahabath Israel, the paper investigates what may be considered two diametrically opposed constructions of Jewish identity and politics. Scholem’s particularistic “politics of continuity” is analyzed in terms achieving continuity or even unity between past and present, the sacred and the secular. This construction is supported by his ultimate dividing line being between the Jewish and non-Jewish, where his correspondent’s place is constructed outside the boundaries of the group. In turn, Arendt introduces the rigidly universalist constitutive categories of post-Enlightenment liberal democracies, where the firm demarcation is drawn exactly between the sacred and secular, the religious and the politics. Consequently, the intrusion of a religious tradition is understood by her as an attempt by Scholem to render otherwise earthly objects beyond the limits of criticism, manifesting not only a racist but a downright totalitarian tendency. Having presented these radical positions — Occidentalism and Orientalism, respectively —, the paper will conclude with pondering the possibility of their reconciliation.
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Lassner, Jacob. "Jews and Muslims Competing for Sacred Space." Bustan The Middle East Book Review 14, no. 2 (December 2023): 142–71. http://dx.doi.org/10.5325/bustan.14.2.0142.
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ABSTRACT While Judaism and Islam are Abrahamic faiths with a shared tradition and common ground for belief and practice, this has not always or even primarily translated into a greater acceptance or appreciation of the other in Islamic history. This essay examines two new books that explore related themes about Jews and Judaism. The first book explores how different Muslim traditions have come to view Jews and Judaism based on interpretations of the Islamic sources and history. The second book seeks to explain how contemporary Muslim societies have come to understand Judaism’s attachment to the Jewish religious sites of the Holy Land, with a particular focus on Jerusalem. Perhaps by examining these themes together, one can hope that Jews and Muslims will come to appreciate what they share as much as what is disputed.
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Goldman-Ida, Batsheva. "Chanukka-Eisen: Ethnography, Museums and “Hanukkah Lamps of Iron” from Rural Germany." Images 9, no. 1 (May 22, 2016): 64–77. http://dx.doi.org/10.1163/18718000-12340064.
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This case study combines the disciplines of art history, community history, and ethnographic fieldwork to identify a group of museum objects within their cultural context. It shows how ethnography can be used to supplement the tool box available to the art historian in a positive way. Thus, private collections are used to identify the group of Hanukkah lamps of sheet metal in museums. Images of the lamps in folk and fine art, and mention of them in newspaper advertisements and community satirical publications—all contemporary to the period of their use—were consulted. Over 80 interviewees from southern Germany, Alsace, and the Netherlands were interviewed; the majority former teachers from a Jewish school in Wurzburg, others residing in Jerusalem and on the Moshav Shavei Tzion. As a result, the Hanukkah lamps were identified by country, ethnic group, religious affiliation, and object name in the local idiom. Tracing the development and geographic spread of the form also enabled us to identify the same lamp used in different social contexts, among itinerate members of society and the bourgeoisie.
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Willard, Thomas. "Gershom Scholem, Origins of the Kabbalah, ed. R. J. Zwi Werblowsky, trans. Allan Arkush with a new foreword by David Biale. Princeton Classics, 38. Princeton, NJ, and Oxford: Princeton University Press, 2019, pp., xxi, 487." Mediaevistik 32, no. 1 (January 1, 2020): 403–5. http://dx.doi.org/10.3726/med.2019.01.87.
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Gershom Scholem (1897–1982) liked to tell the story of a visit he once made to the Berlin rabbi famed for his knowledge <?page nr="404"?>of Jewish mysticism. Scholem was still a young man and was just beginning to read books on the subject. When he saw a shelf of books on Kabbalah, he asked enthusiastically about them. “Dieser Quatsch?” the rabbi asked. “I should waste time reading nonsense like this?” Scholem raised his eyebrows, thinking, as he would later say, “Here was a field where I could make an impression.” He went on to write a doctoral dissertation (Munich 1922) on the Sefer ha Bahir (“Book of the Brightness”), traditionally dated to the first centuries of the Common Era. He moved to Jerusalem in 1923, two years before the Hebrew University was officially opened there. He became its librarian and then its first professor of Jewish mysticism, a post he held for more the next four decades. He wrote many influential books and articles on aspects of Jewish culture, but arguably the most ambitious and significant was Ursprung und Anfänge der Kabbala (1962), of which the English translation was first published in 1987. In the introduction to this second reprinting, David Biale, Professor of Jewish History at the University of California at Davis, calls it “a maximum opus.”
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Hunter, Erica C. D. "Manipulating incantation texts: Excursions in Refrain A." Iraq 64 (2002): 259–73. http://dx.doi.org/10.1017/s0021088900003740.
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On 9 October 1851 the British Museum purchased eight incantation bowls from Col. Henry Rawlinson. Of these, seven were written in Aramaic. They were recorded by the Minutes of the Trustees of the British Museum as coming from “a tomb at Babylon”, per se a most unusual provenance since incantation bowls are usually associated with domestic loci. The seven incantation bowls all name the same male client, one Mahperoz son of Hindo. Palaeographic studies on the typical Babylonian Aramaic script in which they were written reveal that they were the product of the same hand. The physical typology of the incantation bowls (hemispherical in form with simple rims measuring 0.6 cm thick and shaved bases) suggests that all seven were selected from the same workshop, and possibly even from the same batch of pottery. In such a situation, where the incantation bowls clearly form a group and were written for a single client, one might expect the texts to be duplicates.Four of the seven bowls purchased from Rawlinson were inscribed with a common incantation text that Ben Segal has designated as Refrain A. This commences with a distinctive call for the overthrow of the world and heavenly order as well as the reversal of female cursers. Over the past one hundred and fifty years a dozen examples of this text have have come to light in a variety of international museums and private collections. The largest group is that of the British Museum which has no less than eight examples, including the four Rawlinson bowls as well as a small flat-bottomed stopper that Hormuzd Rassam obtained from Sippar during the excavations which the British Museum conducted at that site between 1881 and 1882. The remaining four examples of Refrain A are in the Iraq Museum, Baghdad, the Institute of Archaeology at the Hebrew University of Jerusalem, and in collections of antiquities that are owned by the Churchs' Ministry amongst the Jewish People, St Albans, England, and Near Eastern Fine Arts, New York, U.S.A.
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Ripper Naigeborin, Gabriela. "Loss and Longing in the Zoharic Reading of Eichah." Cadernos de Língua e Literatura Hebraica, no. 16 (May 13, 2021): 98–108. http://dx.doi.org/10.11606/issn.2317-8051.cllh.2018.172251.
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This essay proposes a close analysis of the introduction to the Kabbalist text known as Midrash ha-Ne’lam al Eichah, an interpretation of the biblical book of Lamentations which integrates the medieval text of the Sefer ha-Zohar. While the biblical version centers the destruction of the First Temple in 586 B.C.E., the medieval narrative of the Midrash ha-Ne’lam opens with an anachronistic argument between the two Jewish communities historically formed with the fall of the First Temple: the one in Babylon, the symbol of the Jewish Diaspora, and the other in Jerusalem, the heart of the Holy Land of the Jewish people. Collapsing the destruction of the First Temple with the subsequent destruction of the Second Temple in 70 C.E., the Midrash ha-Ne’lam intersperses literal and figurative meaning to craft a cosmic narrative of loss and longing, which runs parallel to the original biblical account. By focusing on the argument between the Babylonian and Jewish communities, the present article probes into a tension that structures the Jewish condition in the diaspora: the combination of material distance from, and spiritual attachment to, one’s sacred homeland, induces a state of spiritual homelessness. The Midrash ha-Ne’lam paints the “competition” for the right to mourn the loss of the Temple as a family argument between those who stayed in the destroyed homeland and those who have strayed from it many generations before, a tension that reverberates to this day on the inner division between diaspora and Israeli Jews.