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Academic literature on the topic 'Jews Epitaphs'

Author: Grafiati
Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Jews Epitaphs"

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Malkiel, David. "Renaissance in the Graveyard: The Hebrew Tombstones of Padua and Ashkenazic Acculturation in Sixteenth-Century Italy." AJS Review 37, no. 2 (November 2013): 333–70. http://dx.doi.org/10.1017/s0364009413000299.

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The acculturation Ashkenazic Jews in Italy is the focus of the present discussion. By 1500 Jews had been living in Padua for centuries, but their cemeteries were destroyed in the 1509. Four cemeteries remained with over 1200 inscriptions between 1530–1860. The literary features of the inscriptions indicate a shift from a preference for epitaphs written in prose, like those of medieval Germany, to epitaphs in the form of Italian Jewry's occasional poetry. The art and architecture of the tombstones are part and parcel of the Renaissance ambient, with the portals and heraldry characteristic of Palladian edifices. The lettering, too, presents a shift from the constituency's medieval Ashkenazic origins to its Italian setting. These developments are situated in the broader context of Italian Jewish art and architecture, while the literary innovations are shown to reflect the revival of the epigram among poets of the Italian Renaissance.
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Lacerenza, Giancarlo. "Painted Inscriptions and Graffiti in the Jewish Catacombs of Venosa: An Annotated Inventory." Annali Sezione Orientale 79, no. 1-2 (May 16, 2019): 275–305. http://dx.doi.org/10.1163/24685631-12340079.

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Abstract Since the official discovery of the Jewish catacombs of Venosa, Italy, in 1853, about 80 epitaphs and graffiti written in Hebrew, Greek and Latin have been found. These epitaphs constitute a unique source of information on the lives, family relationships and social status of the Jews living in late ancient Venusia. Although almost all of these inscriptions have long been accessible in published form, many doubts nonetheless persist as to their exact locations in the catacombs, and whether or not they remain in situ today. This article presents the results of a general survey undertaken in the catacombs in recent years, showing what has been lost and what actually remains.
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Berman, Elena A. "Historical Necropolis of Jewish Subbotniks in the Town of Zima, Irkutsk Region." SibScript 25, no. 3 (June 29, 2023): 343–56. http://dx.doi.org/10.21603/sibscript-2023-25-3-343-356.

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The Subbotniks, or gers, were Russian Sabbatarians. The article describes a necropolis of exiled Jewish Subbotniks founded in the village of Zima, Irkutsk Province, in the early 1830s. The Subbotniks shared the necropolis with the Jews since both exile communities maintained close routine and religious contacts. The research objective was to catalog the authentic tombstones of 1865–1947 and determine the influence of Judaism on the religious life the Subbotniks. The article gives a general description of the Sabbatarian sects that appeared among Russian peasants at the turn of the XVIII–XIX centuries and explains how they ended up in the Irkutsk Province. The author studied the Jewish burial and mourning practices adopted by the Subbotniks and compared the Zima necropolis with traditional Jewish cemeteries. The descriptions of tombstones and epitaphs were collected during the expeditions of 2017 and 2019.The surviving tombstones were cataloged, and the epitaphs were translated from Hebrew into Russian to compile a list of those buried in the cemetery during the period in question. The research also included the tombstones that belonged to the Jews who lived in Zima in the XIX – early XX centuries.
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Williams, Margaret H. "Image and Text in the Jewish Epitaphs of Late Ancient Rome." Journal for the Study of Judaism 42, no. 3 (2011): 328–50. http://dx.doi.org/10.1163/157006311x586287.

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AbstractThis paper aims to establish for the first time the relationship between the verbal and visual elements of the Jewish epitaphs from 3d/4th-century C.E. Rome. A close analysis of the approximately 500 usable inscriptions leads to the conclusion that, the Jewish character of most of the images notwithstanding, the key operative factor at every social level was Roman memorialisation practice. The study thus throws considerable light on the acculturation of Rome’s Jews in Late Antiquity. Two appendices, in which all the symbols that occur are listed individually and by cluster, complete the study.
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Chinena, Olha. "ROLE OF TAFAL LANDSCAPE IN FORMING THE IDENTITY OF JEWS IN BALTA." Paper of Faculty of History, no. 33 (March 12, 2024): 33–46. http://dx.doi.org/10.18524/2312-6825.2022.33.270456.

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The article is devoted to the study of Jewish cemeteries in the city of Balta, Podilsky district, Odesa region. Typologies of gravestones by shape, types of dec­ oration and epitaphs. The study also attempted to determine the role of the land­scape in shaping the identity of the city's Jewish community. The formation of Jewish identity and its maintenance in a multicultural en­vironment is a rather complex systemic process. It also needs detailed study as an important component of self-identification. In historiography, the topic, espe­cially at the regional and even more so at the local level, is understudied, despite the presence of various sources. Thanks to its location directly on the trade route in the border zone of the Ottoman Empire and the Polish-Lithuanian Common­wealth, the city has formed a multicultural population. According to the 1897 census, Jews were the largest national minority, with their own culture, which is also reflected in the Tafal landscape. As a complex of funeral rites, it reflected the ethnic consciousness of the Jews through funeral rites, the content and style of epitaphs, and the decoration of grave monuments. Unfortunately, in the scientific literature, the study of Jewish cemeteries, es­pecially in the city of Balta, and their role as an ethno-identifying marker of the Jewish community, is at an initial stage. Therefore, the specified topic is relevant today and requires the participation of ethnologists, cultural experts, and reli­gious scholars. The purpose of the study is to determine the role of the tafal landscape of the city of Balta as a factor in the formation of the identity of the local Jewish com­munity.
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Ouaknine-Yekutieli, Orit. "The Oufran "Letters of Tzaddikim Burials": Cross-Translations between Charms, Epitaphs, and Historiography." Jewish Social Studies 28, no. 2 (March 2023): 153–72. http://dx.doi.org/10.2979/jewisocistud.28.2.06.

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Abstract: In this article, I focus on two themes connected to the Jewish community of the southern Moroccan town of Oufran and its place within conceptions of Moroccan Jewishness and Jewish Moroccanness. The first theme is the story of Oufran's burned martyrs— ha-nisrafim in Hebrew—and the second, the topos of this community's antiquity. I analyze the intertextual creation, circulation, evolution, and use of the stories of Oufran by Jews, Muslims, and French-Christian colonial agents and discuss how these stories derive from and have sustained Judeo-Muslim imaginings and shared experiences. I also claim that Oufran's story and history are deeply affected by "translations" between different realms of knowledge.
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Ouaknine-Yekutieli, Orit. "The Oufran "Letters of Tzaddikim Burials": Cross-Translations between Charms, Epitaphs, and Historiography." Jewish Social Studies 28, no. 2 (March 2023): 153–72. http://dx.doi.org/10.2979/jss.2023.a901516.

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Abstract: In this article, I focus on two themes connected to the Jewish community of the southern Moroccan town of Oufran and its place within conceptions of Moroccan Jewishness and Jewish Moroccanness. The first theme is the story of Oufran's burned martyrs— ha-nisrafim in Hebrew—and the second, the topos of this community's antiquity. I analyze the intertextual creation, circulation, evolution, and use of the stories of Oufran by Jews, Muslims, and French-Christian colonial agents and discuss how these stories derive from and have sustained Judeo-Muslim imaginings and shared experiences. I also claim that Oufran's story and history are deeply affected by "translations" between different realms of knowledge.
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Wiedergut, Karin. "Returning to Ancestral Soil. A Commentary on IJudOr II 193 (Hierapolis/Phrygia)." Dike - Rivista di Storia del Diritto Greco ed Ellenistico 25 (March 13, 2023): 203–42. http://dx.doi.org/10.54103/1128-8221/19929.

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The vast and well-preserved necropolis areas in Hierapolis hold several tombs which belonged to members of the local Jewish community. Most of the 27 pertaining epitaphs are perfectly within the scope of local (i.e. pagan) traditions and habits. One text, however, clearly stands out: The sarcophagus inscription of Tatianus and Apphia, Ioudaioi, contains several remarkable features which call for closer consideration. Most of them pertain to the sphere of legal history in the Roman East or, more specifically, to rare peculiarities within the widespread system of tomb protection in Asia Minor: the concession of rights to a sarcophagus from husband to wife, an oddly phrased prohibition against unwarranted burials, the involvement of both a private individual and a public institution in a tomb’s protection, and a uniquely designed „clause of official recording“. The text’s most striking feature, however, deals with the couple’s transferral into „ancestral soil“ (patrōa gē)—with no further specification given on the stone. The article examines all these highly irregular features one by one in the context of Jewish and pagan epitaphs from Hierapolis and beyond. Special regard is given to the couple’s idea of „ancestral soil“, which, as is shown in detail, may well have been Judaea. The text, thus, may deliver early evidence for the wish of Diaspora Jews to be transferred there after death.
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Harrán, Don. "“Dum Recordaremur Sion”: Music in the Life and Thought of the Venetian Rabbi Leon Modena (1571–1648)." AJS Review 23, no. 1 (April 1998): 17–61. http://dx.doi.org/10.1017/s0364009400010023.

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To gauge the breadth of the topic, it should be said at the outset that music occupied a central place in the thought of Leon Modena and that Modena was not just another rabbi in early seventeenth-century Venice, but, among Italian Jews, perhaps the most remarkable figure of his generation. His authority as a spokesman for his people rests on his vast learning, amassed from a multitude of sources, ancient, modern, Jewish, and Christian. He put his knowledge to use in an impressive series of over forty writings. They comprise often-encyclopedic disquisitions on subjects as diverse as Hebrew language and grammar, lexicography, Jewish rites and customs, Kabbalah, alchemy, and gambling, to which one might add various plays, prefaces, rabbinic authorizations, translations, editions, at least four hundred poems (among them epitaphs), a highly personal autobiography, and numerous rabbinical responsa. Of his responsa, two concern music, the earlier of the two amounting to an extended essay on its kinds and functions.
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Aybabin, Aleksandr. "Συναγωγή τῶν Ιουδαίων καὶ θεοσεβῶν (The Community of Jews and God-Fearing) in Pantikapaion-Bosporos." Materials in Archaeology, History and Ethnography of Tauria, no. XXVIII (December 26, 2023): 497–509. http://dx.doi.org/10.29039/2413-189x.2023.28.497-509.

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The earliest account of the Judaic community and prayer room in the city of Pantikapaion appears in six manumission inscriptions dated from 57 to the second century AD. These manumissions are standard legal acts certifying the release of pagan slaves from slavery in a prayer house (προσευχή) in Pantikapaion. According to the release conditions described, the said manumissions comprise of two groups. Simultaneous Judaic Bosporan manumissions from Pantikapaion refer to two Judaic communities: the inscriptions of the first group (CIB, nos. 70, 72, 73) state that the slaves were freed into the protectorate of the Judaic community, though according to the inscriptions of the second group (CIB, no. 71, and from Bosphorskii Lane), into the protectorate of the community of the Jews and the God-fearing (θεοσεβεῖς). Plausibly the members of the Judaic community and the “God-fearing” pagans who also entered it inhabited the coastal area of the city, the fishermen’s quarter in particular, from the mid-first century on. There are amphorae and a lamp showing menorah uncovered in the said quarter, which belonged to these Jews. There probably was also a communal prayer house. Some information about the structure and organisation of a Bosporan synagogue appears in the texts of Greek-language epitaphs of men discovered in 2020 near Pavlovskii cape, in a dacha settlement in the vicinity of Kerch, at the third- and fourth-century Jewish cemetery which is known from 1867. These inscriptions mention a rabbi and archsinagogos, or the spiritual leader of the community, and two presbyters, or the elders.
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Books on the topic "Jews Epitaphs"

1

Hock, Simon. Mishpeḥot ḳ.ḳ. Prag: ʻal pi matsevotehen. Bruḳlin, N.Y: Y. Brakh, 1993.

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Ben-Ur, Aviva. Remnant stones: The Jewish cemeteries of Suriname: epitaphs. Cincinnati: Hebrew Union College Press, 2009.

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László, Sáros. Tanú éz a kőhalom =: This cairn is witness today. [Budapest]: Új Mandátum, 1993.

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Egon, Wolff. Sepulturas de israelitas. Rio de Janeiro: ERCA, 1987.

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Czwojdrak, Dariusz. Jewish cemetery in Szlichtyngowa (Germ. Schlichtingsheim): Incriptions. Poland?: s.n., 1999.

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1945-, Friedt Gerd, and Verein für Geschichte und Heimatkunde Bedburg., eds. Grabsteine erinnern Judenfriedhöfe in Bedburg/Erft. München: G. Friedt, 1998.

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Lajos, Erdélyi. Az e ́lők háza. [Budapest]: Héttorony, 1993.

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Lehnardt, Karina. Der jüdische Friedhof in Dülmen. Dülmen: Laumann-Verlag, 1991.

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Weihmann, Susanne. Ortsbesichtigung: Spuren jüdischer Geschichte in Helmstedt. Helmstedt: S. Weihmann, 1992.

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Böning, Adalbert. Der jüdische Friedhof in Hohenlimburg: Dokumentation mit Erläuterungen und Übersetzungen. 2nd ed. Hagen: Bürgeraktion Synagoge Hohenlimburg, 1988.

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Book chapters on the topic "Jews Epitaphs"

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Kraemer, Ross Shepard. "“Here rests Faustina, aged fourteen years, five months. . . . Two apostoli and two rebbites sang lamentations”." In The Mediterranean Diaspora in Late Antiquity, 342–401. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190222277.003.0010.

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In response to pressures detailed here, some Jews converted, disrupting familial relations. Many did not. Others immigrated to less inhospitable regions. Some accounts of their active resistance may have merit: mocking Christians at Ravenna; fighting with Arian Ostrogoths against Justinian at Naples (Prokopios). They entertained hopes of divine intervention, following a Moses-type messianic pretender on Crete, and assembling for the restoration of Jerusalem (Life of Barsauma). They adapted. Whatever the impact of the cessation of the Jewish patriarchate, Jewish leaders in Ravenna were advocating for local Jewish rights only weeks after Gamaliel’s demotion. Intriguingly, inscriptions for Jewish women synagogue officers increase in the fifth century. More inscriptions utilize Hebrew. Men called “rabbi” now appear in a few diaspora epitaphs. Emergent rabbinic programs may have offered ways to tighten social boundaries, countering the consequences of imperial restrictions and Christian pressures to convert. The evidence, however, remains merely suggestive.
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"Epitaphs of Women From Leontopolis, Site of an Alternative Jewish Temple." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer, 121–22. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0049.

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Abstract works: A series of burial inscriptions in Greek from Tell el Yahoudieh (ancient Leontopolis, in Egypt) were found at or near a Jewish cemetery excavated in the late nineteenth century. Under the auspices of Ptolemy VI, Philometor, a Jewish high priest, Onias IV, built an alternative temple at Leontopolis in the first half of the second century b.c.e. that was closed by the Romans at the end of the first Jewish revolt (73/74 c.e.). translation: All except 48B: David Lewis, CPJ 3; 48B: JIGRE. text and translation: JIGRE, CPJ 3 additional text (with french translation): CIJ 2. bibliography: JIGRE; Modrejewski, Jews of Egypt. Epitaph of a Jewish/Judean Woman Who Died On Her Wedding Day CPJ/CIJ 1508; JIGRE 31mid–2d century b.c.e. to early 2d century c.e.? Weep for me, stranger, a maiden ripe for marriage, who formerly shone in a great house. For, decked in fair bridal garments, I, untimely, have received this hateful tomb as my bridal chamber. For when a noise of revellers already at my doors told that I was leaving my father’s house, like a rose in a garden nurtured by fresh rain, suddenly Hades came and snatched me away. And I, stranger, who had accomplished twenty revolving years (?)... Epitaph of a Woman, Her Husband, and Daughter CPJ/CIJ 1509; JIGRE 322d century b.c.e.–2d century c.e.? This is the tomb of Horaia, wayfarer. Shed a tearDaughter oflaos, she was unfortunate in all things, and fulfilled three decades of years. Three of us are here, husband, daughter and I whom they inflamed with grief.... ... on the third, then on the fifth my daughter Eirene, to whom marriage was not granted, and I then with no portion of joy was laid here after them under the earth on the seventh of Choiak. But stranger, you have clearly all there is to know of us; tell all men of the swiftness of death. In the 10th year, Choiak 7.
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Berger, David. "Epitaph." In Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 149–50. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0016.

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This epitaph argues that the classical messianic faith of Judaism is dying. Most Orthodox Jews may still adhere to it, but their willingness to grant full rabbinical, institutional, educational, and ritual recognition to people who proclaim the messiahship of a dead rabbi conveys the inescapable message that such a proclamation does not contradict an essential Jewish belief. Mainstream Orthodoxy now appoints heads of rabbinical courts, teachers, and principals who conclude their prayers on the Day of Atonement with the twin affirmations, ‘The Lord is God! May our Master, Teacher, and Rabbi, the King Messiah, live for ever!’ By extending this recognition, Orthodox Jewry has repealed a defining element not only of the messianic faith but of the Jewish religion itself. However, there is still hope that Judaism's criteria for identifying the Messiah can still be rescued from the brink of extinction.
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"Epilogue and Epitaph." In Autochthonous Texts in the Arabic Dialect of the Jews in Tiberias, 199–200. Harrassowitz, O, 2014. http://dx.doi.org/10.2307/j.ctvc16pph.9.

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