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Yemini, Bat-Zion. "Sivan Baskin: Multilingual Israeli Poet in the Age of Globalization". Review of Rabbinic Judaism 24, n.º 2 (4 de octubre de 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, n.º 3-4 (11 de noviembre de 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, n.º 01 (1 de marzo de 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, n.º 3 (30 de septiembre de 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, n.º 1 (49) (28 de septiembre de 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, n.º 1 (31 de diciembre de 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, n.º 1 (abril de 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, n.º 3-4 (20 de agosto de 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, n.º 1 (18 de noviembre de 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, n.º 2 (noviembre de 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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Kotlerman, Ber. "SOUTH AFRICAN WRITINGS OF MORRIS HOFFMAN: BETWEEN YIDDISH AND HEBREW". Journal for Semitics 23, n.º 2 (21 de noviembre de 2017): 569–82. http://dx.doi.org/10.25159/1013-8471/3506.
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Morris Hoffman (1885-1940), who was born in a Latvian township and emigrated to South Africa in 1906, was a brilliant example of the Eastern European Jewish maskil writing with equal fluency in both Yiddish and Hebrew. He published poetry and prose in South African Yiddish and Hebrew periodicals. His long Yiddish poem under the title Afrikaner epopeyen (African epics) was considered to be the best Yiddish poetry written in South Africa. In 1939, a selection of his Yiddish stories under the title Unter afrikaner zun (Under the African sun) was prepared for publishing in De Aar, Cape Province (which is now in the Northern Cape Province), and published after his death in 1951 in Johannesburg. The Hebrew version of the stories was published in Israel in 1949 under the title Taḥat shmey afrikah (Under the skies of Africa). The article deals with certain differences between the versions using the example of one of the bilingual stories. The comparison between the versions illuminates Hoffman’s reflections on the relations between Jews and Afrikaners with a rather new perspective which underlines their religious background
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Hasan-Rokem, Galit. "Hagar's Prayer in the Desert and Great Bracha in the High: A Dissenting and Decentralizing Voice in Israeli Poetry". Shofar: An Interdisciplinary Journal of Jewish Studies 41, n.º 2 (2023): 186–200. http://dx.doi.org/10.1353/sho.2023.a911224.
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Abstract: This essay addresses the power of poetry to express dissenting voices in a society that demands ideological unity in the name of collective survival. The revival of Hebrew has been intimately associated with Zionist cultural politics. However, Hebrew poetry has continuously challenged the dominant ideological precepts of the political movements of Zionism. This essay focuses on reading the poetry of Bracha Serri, a feminist poet who was born in Sanaa, Yemen in 1940 and passed away in Jerusalem in 2013. The religious education of her childhood, her academic studies, and the period she spent in Northern California have inspired the unabashed and highly original feminist voice of her poems. Her religious idiom powerfully revolutionizes the patriarchal hierarchies embodied in traditional Jewish religion and produces an innovative religious language which not only addresses a divine female figure in traditional sacred language but also boldly shatters the boundaries of gender. Finally, it also uplifts the poet herself from an oppressed position dictated by gender hierarchy as well as the ethnic injustices characterizing Israeli society. Serri was not afraid to shock and to attack dominant norms. Not only is her poetry antimilitaristic but it also identifies the common interests of Palestinian women and Mizrahi Israeli women, as well as women in general. In her poetic language, she also admiringly incorporates associations from the Black struggle in the United States. Her choice to avoid publishing her poetry at leading Israeli publishing houses and journals and to instead publish most of her literary work by herself was not merely an act of dissent, but also constituted an act of decentralization by establishing a center of her own that resisted the dominant centers of power. Serri's poetry is a particularly beautiful, moving, forceful, and important voice among the voices critically responding to Zionism.
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Lieber, Laura. "Portraits of Righteousness: Noah in Early Christian and Jewish Hymnography". Zeitschrift für Religions- und Geistesgeschichte 61, n.º 4 (2009): 332–55. http://dx.doi.org/10.1163/157007309789346461.
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AbstractThe transformation of Noah into a Christian ideal in the writings of Aphrahat and Ephrem (4th century), with the resulting denigration of Noah in much rabbinic exegesis, is well documented. The purpose of this essay is to examine the characterization of Noah in the liturgical (as opposed to the scholarly) setting. Four groups of works are examined: the Hebrew Avodah poems and the hymns of Ephrem the Syrian (4th century); and the kontakia of Romanos the Melodist and the liturgical poems of the Jewish poet Yannai (6th century). These sources reveal that the individual poets felt great freedom to shape the character of Noah in distinctive ways, engaging with the various traditions of interpretation evident in the prose sources but using them in individualized ways. The resulting picture of Noah, when these poetic sources are brought to bear on the discussion, is much less predictable and more dynamic than might be assumed from study of the more“academic” prose sources alone.
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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, n.º 2 (noviembre de 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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Rubanovich, Julia. "Joseph and His Two Wives: Patterns of Cultural Accommodation in the Judæo-Persian Tale of Yusof and Zoleykhā". Journal of Persianate Studies 13, n.º 2 (6 de julio de 2021): 146–95. http://dx.doi.org/10.1163/18747167-bja10006.
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Abstract The Tale of Yusof and Zoleykhā appears as part of a religious epic poem, the Bereshit-nāma (Book of Genesis), by the fourteenth-century Judæo-Persian poet Shāhin. Composed in 1358–59, in classical Persian with an admixture of Hebraisms and written in Hebrew characters, this tale was enormously popular within Persian-speaking Jewish communities and was frequently copied on its own. The paper focuses on two episodes from this story: Yusof’s marriages to Zoleykhā and to Osnat (Asenath). Shāhin was active in the late Il-khanid and early post-Mongol periods, when new forms of patronage of literary and artistic production emerged seeking to blend different cultural worlds. The poet indeed fashioned unique amalgams of Jewish and Perso-Islamic traditions, both in form and content. The two episodes constitute small case studies for exploring Shāhin’s diverse array of sources and for determining the thematic and structural ramifications of this fusion. The paper pinpoints how Shāhin accommodated and adapted Jewish and Islamic materials and demonstrates that, though Jewish, the poet firmly ensconces himself in a Persianate cultural sphere.
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Kuśmirek, Anna. "“Jacob’s Blessing” (Gen 49:1–28) in Targumic Interpretation". Collectanea Theologica 90, n.º 5 (29 de marzo de 2021): 95–122. http://dx.doi.org/10.21697/ct.2020.90.5.06.
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Genesis 49 shows the scene that takes place at the deathbed of the patriarch Jacob. In the face of his upcoming death, Jacob calls on all of his sons that they may listen to and accept his words of valediction. The patriarch addresses each of them individually. This piece of text serves an example of the biblical poetry in which metaphors play an important role. In the Hebrew text there are words and phrases that raise many doubts and questions. Not only contemporary translators and biblical scholars contend with these difficulties, but ancient and medieval commentators did as well. The Aramaic Targums testify to the early Jewish exegesis and interpretation of Gen 49. This article presents the paraphrase and discusses a few selected verses of the Aramaic version of Torah (Tg. Onq., Tg. Neof., Frg. Tg(s)., Tg. Ps.-J.). Based on the above examples, the development of principal Jewish views on eschatology (49:1-2) and of Messianic expectations in context of Jacob’s blessing of the tribe of Judah (49:8-12) is portrayed. The last part of this article comprises the rendering and the meaning of the Targumic animal metaphors based on the examples of Issachar (49:14-15) and of Benjamin (49:27) that significantly differ from the Hebrew text.
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Grossman, Eliav. "Three Aramaic Piyyutim for Purim: Text, Context, and Interpretation". Aramaic Studies 17, n.º 2 (9 de diciembre de 2019): 198–255. http://dx.doi.org/10.1163/17455227-01702006.
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Abstract This article presents a critical edition of three Aramaic piyyutim for Purim. The piyyutim are unique in that they were not written in Hebrew, the overwhelmingly dominant language of classical piyyutim, but in a biblicizing register of Aramaic. This puts these piyyutim in conversation with other forms of Jewish Aramaic poetry, namely poems written in Jewish Palestinian Aramaic (JPA). The article includes a detailed analysis of the relation between the JPA poems for Purim and the piyyutim presented herein, and it argues that overt anti-Christian polemics are common to both. The Aramaic piyyutim presented here thus provide a unique nexus between JPA poetry and classical piyyut.
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Feinberg, Anat y Robert Jütte. "Jüdisch-christliche Volksmedizin in einer Idylle Saul Tschernichowskys". Aschkenas 29, n.º 1 (4 de junio de 2019): 161–73. http://dx.doi.org/10.1515/asch-2019-0010.
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Abstract When working as a country doctor in Czarist Russia, the Jewish author and poet Saul Tschernichowsky (1875-1943) had close contact with the rural population and with the Jews living there. Meeting the village folk and peasants brought back memories of his own childhood spent in the country that made him realize the discrepancy between »yesterday’s world« and modern times. Academic medicine did not count for much in the country. The peasants wanted »proper« drugs, by which they meant drugs whose strong smell and conspicuous colour suggested effectiveness. Some of Tschernichowsky’s medical experiences from that time have found their way into his literary oeuvre, for instance into the stories »be-inyan ha-mumchim« (Concerning experts) and »ze’adim rishonim« (First steps), and particularly also into his idyll »Berele chole« (Berele is sick), composed in 1907, which is an attempt at making this literary genre also fruitful for Modern Hebrew Literature. Analysis of its content reveals that the historiographic inference that Jewish and non-Jewish religious-magic medicine overlap and influence each other is congruent with Tschernichowsky’s poetically alienated description.
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Lieber, Laura S. "Call and Response: Antiphonal Elements in Jewish Palestinian Aramaic Poetry". Aramaic Studies 17, n.º 2 (9 de diciembre de 2019): 127–44. http://dx.doi.org/10.1163/17455227-01702001.
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Abstract In this essay, the varieties of refrain structures used in the body of Jewish Palestinian Aramaic poetry from late antiquity provide a laboratory for examining the intersection of acclamation structures and piyyutim. The fact that these poems were written in the vernacular of the community rather than in Hebrew complicates our understanding of their performative setting but at the same time may make it easier to consider a variety of potential modes of community engagement, as we are not constrained by the potential norms of a fixed liturgical setting. The analysis offered here, tentative as it may be, helps us understand both the auditory world of Late Antiquity and the active participation of Jews in the shaping of their soundscape.
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Piamenta, Moshe. "Intra- and Intercommunal Appellations in Judeo-Yemeni". Arabist: Budapest Studies in Arabic 17 (1996): 19–30. http://dx.doi.org/10.58513/arabist.1996.17.3.
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In Judeo-Yemeni, or the Arabic dialect of the Jews of the Yemen, both urban and rural, a specific lexicon developed over the ages including epithets, additional, or synonymous popular names – word coinages not current with the Muslim majority. Intracommunal Jewish appellations in the Yemen are of religious and secular types coined by eloquent poets. Religious appellations refer to Holy Scriptures and places, to the Sabbath and holidays, while secular appellations become established in daily usage. Tendentious intercommunal appellations include reciprocal disgraceful ones aiming at defiling believers in the other creed. Furthermore, there are objective intercommunal appellations and an objective range of cants. The usage of tendentious cants is implicit. Yemeni Jews resort to literal manoeuvres in cants to hide their intentions. They abide by metaphor, by insertion of Hebrew words in an Arabic context, by transposition of sounds and letters, or partial transposition by change of word structure or sporadic consonants, or by usage of euphemism.
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MO, Zhengyi. "The Comparison and Exploration of the Subject Difference between Lamentations and Lament of Capital Ying". International Journal of Sino-Western Studies 21 (9 de diciembre de 2021): 91–99. http://dx.doi.org/10.37819/ijsws.21.143.
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Lamentations and lament of capital Ying are models of city lament in ancient Hebrew-and Chinese classical literary traditions respectively. A comparative study shows that there are significant subject difference between lamentations and lament of capital Ying . Lamentations is the collective works, and its compilation and inheritance function as emotional expression of sufferings of the past, present and future of the Jewish people, reflecting their infinite belief of transcendent God . In contrast, lament of capital Ying is the creation of Qu Yuan, and under the influence of the sage's commitment to the mandate of heaven by his individual virtue. The poetry expresses Qu Yuan’s personal grief through a special literary technique and its succession and experience in later generations are mainly individual. The subject difference of two poetry is a reflection of different development trajectories of the humans-transcendent relationship in Hebrew- and the Chinese civilizations of the Axial Age.
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Levin, Elizabetha. "Various Times in Abraham Ibn Ezra’s Works and Their Reflection in Modern Thought". KronoScope 18, n.º 2 (18 de septiembre de 2018): 154–70. http://dx.doi.org/10.1163/15685241-12341414.
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AbstractAbraham Ibn Ezra is one of the most many-sided medieval intellectuals, widely admired for his unique combination of scientific ideas with religious feeling, philosophical thought and poetical perception. This paper focuses on selected issues from hisoeuvrethat are of interest to time researchers.In modern English, the term “time” has a fairly broad spectrum of meanings, which can refer to a long list of distinct temporalities in medieval Hebrew texts. Unfortunately, the sharp difference between various Hebrew words such as “et” or “zman” goes unrecognized by those who read Ibn Ezra in translation. As a result, Abraham Ibn Ezra’s temporological thought and his philosophical poetry present a real challenge to historians of time-studies. The goal of this paper is to supply fresh insights on Jewish medieval thought on temporalities and to measure its impact on recent theories and discoveries.
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Weinhouse, Linda. "Faith and Fantasy: the Texts of the Jews". Medieval Encounters 5, n.º 3 (1999): 391–408. http://dx.doi.org/10.1163/157006799x00169.
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AbstractIn the mystery plays, in the Miracles of the Virgin, and in the work of Chaucer, Marlowe, and Shakespeare, Jews are seen in light of Christian teachings which depicted them as corporeal, often depraved, beings unwilling to accept the spiritual truths embodied in Christ. This paper analyzes the lamentations/kinot written by Hebrew liturgical poets to mourn the Jewish victims of the crusaders who, on their way to fight the Muslim infidels, decided to rid themselves of the Jewish infidels in their midst. When the images that the Jews used to describe themselves and their enemies in these poems are juxtaposed alongside the images of the Jews in one salient example of anti-Semitism in early English literature, Chaucer's Prioress's Tale, a picture of the theological and spiritual battle between medieval Jews and Christians, underlying the literary works produced by poets of both faiths, emerges. In addition, an analysis of these Kinot introduces a voice long ignored in English studies, that of the Jews, who were not merely convenient images of the adversary, but living beings who had their own understanding of themselves, far different from that of their Christian neighbors, and of the faith for which they were willing to renounce their lives.
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Levine, Baruch A. "Scholarly Dictionaries of Two Dialects of Jewish Aramaic". AJS Review 29, n.º 1 (abril de 2005): 131–44. http://dx.doi.org/10.1017/s0364009405000073.
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The two dictionaries under review represent the product of decades of assiduous research and persistent effort on the part of Professor Michael Sokoloff of Bar Ilan University. Previoiusly, he has contributed major works in the Aramaic field in collaboration with other scholars. There is, first of all, A Corpus of Christian Palestinian Aramaic (Gröningen: Styx Publications, 1997), a multivolume edition of texts prepared in collaboration with Christa Müller-Kessler. This was followed by a Hebrew work, [Jewish Palestinian Aramaic Poetry from Late Antiquity] (Jerusalem: Israel Academy of the Sciences and Humanities, 1999), prepared in collaboration with Joseph Yahalom. However, the dictionaries reviewed here, which represent his most ambitious projects, bear his name alone, with only technical and electronic assistance in their actual preparation provided on the part of others. Sokoloff has also published A Dictionary of Judean Aramaic (Ramat Gan: Bar Ilan University, 2003), covering sources from 150 BCE to 200 CE, which includes the rich material preserved in the Aramaic papyri from the Judean Desert.
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Tal, Abraham. "In Search of Late Samaritan Aramaic". Aramaic Studies 7, n.º 2 (2009): 163–88. http://dx.doi.org/10.1163/147783509x12627760049750.
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Abstract Although abandoned as vernacular, Aramaic was not completely disregarded by Samaritan writers during the first centuries of Muslim rule in Palestine. Their literary product, poor in style and thematic when compared with the compositions of the Byzantine period, is written in what we may designate as 'Late Samaritan Aramaic'. Leaning on literary patterns borrowed from ancient poetry it is a kind of conventional Aramaic, marked by a rather limited respect for grammatical rules, with heavy traces of Hebrew and, at times, Arabic. In this it resembles the language dominant in Jewish contemporary Aramaic liturgy (except Arabic influence), which also characterizes Zoharic Aramaic.
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Oberg, Andrew. "Dry, Weary, Smiling Bones: Finding a ‘Yes’ through Hebrew Narrative and a Reduced Spirituality". Religions 13, n.º 1 (15 de enero de 2022): 78. http://dx.doi.org/10.3390/rel13010078.
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Life can be a difficult phenomenon to acquiesce to, much less embrace. Tragedy is seemingly around every corner, and very many philosophies and faiths both ancient and modern have championed the exit from existence over its entrance. Existentialism and nihilism proclaim the seizure or suicide of one’s undesired birth, moksha and nirvana the blessed non-return of a wandering soul. Yet against these currents the Jewish ideational approach to being, with its ever-old and newness, has consistently given the world a ‘yes’, and this apparently despite having every reason not to; although perhaps “because” is more appropriate to that prior clause than “despite”. In what follows we therefore consider how we might uncover from within Judaism an abstracted “spirituality” for our times, a numinousness that is not necessarily a “belief”: a “faith” that is more in line with a hope. Our objective is to learn how to think differently rather than to convert, and thus towards this more modest goal we set out to explore some images from Hebrew poetry and narrative, attempting to bring forth core conceptualities which could then be applied to an affirming notional framework befitting anyone who would ponder—who would feel—a way through. How might we state this ‘yes’ for our lives?
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Mickiewicz, Franciszek. "Theologization of Greek Terms and Concepts in the Septuagint and New Testament". Verbum Vitae 39, n.º 3 (30 de septiembre de 2021): 751–69. http://dx.doi.org/10.31743/vv.11109.
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Hellenistic literature, having great achievements in the fields of philosophy, drama, and poetry, did not know the theological concepts and issues which underlie the texts contained in the Hebrew Bible. So when the creators of the Septuagint, and then also the authors of the New Testament, used the Greek language to convey God’s inspired truths to the world, they were forced to give secular terms a new theological meaning, frequently choosing neutral words for this purpose, not burdened with negative associations. With their translation work, they built a kind of bridge between Hellenic and Jewish cultures. On the one hand, the Septuagint allowed Jews reading the Bible in Greek to remain connected not only with the religious heritage of their fathers, but also with the cultural values that were closely related to that language and its world. In turn, for the Greeks, who after some time began to appreciate this work and gained knowledge of its content, it opened vast horizons of new religious and spiritual values, which until then were completely alien to them. The work of the authors of the Septuagint was continued and developed by the authors of the New Testament, which added to their theological output many new religious and moral values arising from the teaching of Jesus Christ. That way they contributed considerably to the development of the Koinē Greek and significantly transformed the spiritual life of the people speaking the language.
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Harari, Dror y Gillit Kroul. "Debating Natalism: Israeli One-Woman Shows on Experiencing Childlessness". New Theatre Quarterly 35, n.º 02 (15 de abril de 2019): 121–34. http://dx.doi.org/10.1017/s0266464x19000046.
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Natalism constitutes one of the main values of Israeli society, to the extent that the state’s explicit policy is to encourage and heavily finance childbearing. Whatever the reasons for this pronatalist ideology may be – religious, cultural, or politico-demographic – the fact is that, in twenty-first century Israel, motherhood is still considered a biological imperative; and a Jewish-Israeli woman’s reproductive body is implicitly mobilized for national needs. Against the backdrop of this persistent pro-birth agenda, in this study Dror Harari and Gillit Kroul discuss a noteworthy number of recently staged one-woman shows that critically debate the Israeli ‘fertility religion’ and the physical and emotional distress that it causes for the infertile and childfree woman. These autobiographical performances of infertility are seen as a sub-genre of Israeli critical disability performance, in that they manifest the idea that what defines the infertile as disabled is not (only) the woman’s biological deficiency but, rather, her inability to fulfil her national gendered role. Dror Harari is a Senior Lecturer at the Department of Theatre Arts, Tel Aviv University. His Self-Performance: Performance Art and the Representation of Self was published in Hebrew by Resling Publications (2014), and his current research, funded by the Israel Science Foundation, focuses on the historiography of performance art in Israel from its origins in the 1960s and through the 1970s. Gillit Kroul has an MA in Theatre Studies from Tel Aviv University. Her book of poetry When the Sea Seeds its Hopes is published by Sa’ar Publications, and her short semi-autobiographical play in Hebrew Shnayim (Two), based on her experience of fertility treatment, is available at <http://pregbirthanthology.wixsite.com/anthology>.
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Piątek, Anna. "Motywy wędrówki dusz i dybuka w kulturze żydowskiej i ich współczesna realizacja w twórczości Jony Wolach". Adeptus, n.º 7 (30 de junio de 2016): 50–66. http://dx.doi.org/10.11649/a.2016.004.
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Motifs of transmigration of souls and dybbuk in Jewish culture and their contemporary implementation in the works by Yona WollachThis article describes two concepts important for Jewish mysticism – dybbuk and the transmigration of soul, and goes on to present their contemporary usage in the works by Yona Wollach. The concept of the transmigration of souls (in Hebrew: gilgul neshamot) describes a situation whereby the soul of a dead person returns to the this world and occupies a new body. In the case of the dybbuk (in Hebrew: dibuk), on the other hand, the body of a living person, who has his or her own soul, is possessed by the spirit of a dead person. The concepts of reincarnation and dybbuk played an important role not only in religious tradition but also in folklore and popular and high culture. Both became the focus of a number of artworks. The article presents fragments of the poems of the Israeli poet Yona Wollach (1944–1985), in which she describes psychological states similar to transmigration of souls and being captured by a dybbuk. The article aims to show that these poetic images are in close connection with Wollach`s concept of the human psyche. Motywy wędrówki dusz i dybuka w kulturze żydowskiej i ich współczesna realizacja w twórczości Jony WolachArtykuł przybliża dwa ważne pojęcia mistyki żydowskiej – dybuka i wędrówki dusz, a następnie ukazuje współczesne nawiązanie do nich w twórczości Jony Wolach. Pod pojęciem wędrówki dusz (hebr. gilgul neszamot) rozumie się sytuację, w której dusza zmarłego wraca do świata doczesnego i zamieszkuje w nowym ciele. Natomiast w przypadku dybuka (hebr. dibuk) dochodzi do zawładnięcia ciałem żywego człowieka, posiadającego już jedną duszę, przez ducha zmarłej wcześniej osoby. Pojęcia wędrówki dusz i dybuka odgrywały istotną rolę nie tylko w tradycji religijnej, ale i w folklorze oraz kulturze popularnej i wysokiej, stając się tematem wielu dzieł artystycznych. W tekście prezentowane są fragmenty wierszy izraelskiej poetki Jony Wolach (1944–1985), w których opisuje ona stany psychiczne zbliżone do wędrówki dusz i zawładnięcia przez dybuka. Artykuł ma na celu ukazanie, że te poetyckie obrazy pozostają w głębokim związku z podzielaną przez Wolach koncepcją ludzkiej psychiki.
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Perry. "REVIEW: Adena Tanenbaum.JEWISH METAPHYSICAL POETRY?: THE CONTEMPLATIVE SOUL: HEBREW POETRY AND PHILOSOPHICAL THEORY IN MEDIEVAL SPAIN. Leiden: Brill, 2002". Prooftexts 25, n.º 1-2 (2005): 210. http://dx.doi.org/10.2979/pft.2005.25.1-2.210.
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Pinsker, Shachar. "American Hebrew Literature: Writing Jewish National Identity in the United States by Michael Weingrad, and: Red, Black, and Jew: New Frontiers in Hebrew Literature by Stephen Katz, and: Sanctuary in the Wilderness: A Critical Introduction to American Hebrew Poetry by Alan Mintz (review)". American Jewish History 97, n.º 2 (2013): 183–88. http://dx.doi.org/10.1353/ajh.2013.0003.
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Rooh Ullah y Dr Mushtaq Ahmad. "Research Review of the Tolerance of Muslims with Non-Muslims in Spain and its Impacts". Journal of Islamic Civilization and Culture 3, n.º 01 (17 de julio de 2020): 94–110. http://dx.doi.org/10.46896/jicc.v3i01.86.
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Islamic ideology is the basis and source of Islamic state, which sets out the rights of Muslims as well as the Dhimmis. Islam teaches the tolerance and fairness to non-Muslims citizens. Islam gives the non-Muslims religious freedom. Quran says, “There is no compulsion in Faith”. Prophet Muhammad (P.B.U.H) says, “If anyone wrongs a Mu'ahid, detracts from his rights, burdens him with more work than he is able to do, or takes something from him without his consent, I will plead for him on the Day of Resurrection”. Arab Muslims conquered Spain in 711 A.C. The Muslims defeated Christians there, while the Jews also existed there. When the Muslims (Moors) conquered this country, they behaved and treated the people here with fairness and tolerance. The tolerance of Muslims has had a profound impact on non-Muslims and the environment here. Many of non-Muslims converted to Islam with their own consent. Muslims gave them full enfranchise to worship according to their own religion; the priest did not need to hide their religious status. Muslim Spain had complete freedom of education which led to students coming from other countries for pursuit education. Non-Muslims adopted culture, living style and ways to dress of Muslims. They learned Arabic and began to read poetry in Arabic. Arabic literature translated into Hebrew and Latin by non-Muslims. In Muslim Spain there was freedom of expression. The Jewish scholar Ibn Naghrila spoke on the beliefs of Muslims under the Muslim rule in Spain.Hasdai ibn Shaprot (d.970) established a madrasa for Jews in Cordova to teach the Holy Scripture and Talmud. Katie Magnus (d.1924) says, “Like a dream in the night – Life in Spain”. Due to the tolerance of Muslims, Europeans became aware of civilization and from that time renaissance began. Muslims behaved non-Muslims with tolerance, contrary to non-Muslims, while they overcome on Muslims, wherever their attitude with Muslims is always regrettable. With the fall of the Muslim’s empire, Spain fell into the darkness of ignorance. Stanley lane-Poole (d.1931) says, “The Moors were banished, for a while the Christian Spain shone, like the Moon, with a borrowed light, then came the eclipse, and in that darkness Spain grovelled ever since”.
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Marcinkowski, Roman. "Hebrew as a Subject of Research and Teaching in Poland from the Early 16th Century to the 20th Century. A Contribution to Further Reflections". Verbum Vitae 41, n.º 2 (12 de junio de 2023): 309–37. http://dx.doi.org/10.31743/vv.13715.
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The paper explores the history of Hebrew studies in Poland from the early 16th century to the 20th century. The beginnings of academic studies and thorough research into biblical Hebrew can be traced back to the 16th century as the first lecturers of classical languages appeared at the Kraków University. They were also the first to write textbooks for learning this language, and some of tchem translated biblical books from their original languages. Jewish printing houses had a significant impact on the growing interest in Hebrew studies, both in the Jewish and Christian communities. Passion for Hebrew was still observed in Poland in the 17th and 18th centuries. In turn, the late 18th century and the 19th century were the times of the Jewish Enlightenment (Haskalah) and disputes about the shape of Hebrew. At universities theological studies included biblical Hebrew courses. The 20th century saw the emergence of numerous centres for Hebrew studies at leading Polish universities, offering full-time Bachelor and Master’s programmes, conducting interdisciplinary research, developing scholarly publications in the field and establishing organizations aiming to promote research on Jewish history, culture and language.
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Rothenberg, Celia. "Jewish Yoga: Experiencing Flexible, Sacred, and Jewish Bodies". Nova Religio 10, n.º 2 (1 de noviembre de 2006): 57–74. http://dx.doi.org/10.1525/nr.2006.10.2.57.
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ABSTRACT: This article delineates and explores three distinctive, although frequently overlapping forms of "Jewish yoga": Judaicized yoga, Hebrew yoga, and Torah yoga. Each of these is an evolving system of mental, spiritual, and physical experiences based both on yogic practices and on a variety of Jewish teachings as interpreted by different Jewish yoga teachers. To contextualize the development and spread of all types of Jewish yoga, I begin by briefly discussing the Jewish Renewal Movement and hatha yoga in North America today. Then, one example of a Judaicized yoga class is explored through interviews and participant observation with a small group of dedicated students in western Canada. These students work to extend the meaning of the female religious body beyond the halachically observant to one that is "flexible," sacred, and Jewish. Finally, conceptualizations of Hebrew and Torah yoga are outlined by drawing on the perspectives of key practitioners and their writings.
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RUDA, Oksana. "THE ROLE OF THE «MIZRACHI» POLITICAL PARTY IN THE DEVELOPMENT OF JEWISH PRIVATE SCHOOLING IN INTERWAR POLAND". Ukraine: Cultural Heritage, National Identity, Statehood 33 (2020): 69–80. http://dx.doi.org/10.33402/ukr.2020-33-69-80.
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The activity of the Jewish party «Mizrachi» in the 20s and the 30s of the 20th century, aimed at developing private Jewish schooling with Hebrew as the medium of instruction, is analyzed. In interwar Poland, Jewish students were deprived of the opportunity to receive primary education in public schools in the mother tongue as the medium of instruction, as government officials only partially implemented the Little Treaty of Versailles of 1919. The development of Jewish schooling was also complicated by the Polonization policy, the cultural and linguistic heterogeneity of Poland's Jews. Polish-speaking «szabasówka», who implemented a nationwide program of educating Jewish students in the spirit of loyalty to the government, facilitated their assimilation. That part of the Jewish community, which perceived these schools as an assimilation factor, actively participated in expanding the network of private Jewish schools with Yiddish or Hebrew mediums of instruction. An important part in the development of such religious and national educational institutions took the Mizrachi party, whose program principles combined the Jewish religious tradition with activities aimed at forming a Jewish state in Palestine. The author examines the activities of the Jewish cultural and educational societies «Jabne» and «Micyjon tejce Tora», which were cared for by «Mizrachi». The societies took part in establishing preschools, primary and secondary schools, teachers' seminaries, evening courses, public universities, reading clubs, libraries, and more. Both Judaic and secular subjects were taught in these educational institutions. Paying due attention to the teaching of Hebrew, Jewish literature, and Jewish history in schools helped preserve Jewish students' national identity. Keywords «Mizrachi» political party, Poland, cultural and educational societies, religious and national schools, Hebrew, Yiddish.
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Selvén, Sebastian. "The Bible in Jewish–Christian Dialogue: A Jewish Perspective". Expository Times 128, n.º 6 (1 de octubre de 2016): 268–75. http://dx.doi.org/10.1177/0014524616667662.
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This paper presents some of the important issues pertaining to the role of the (Hebrew) Bible in Jewish–Christian dialogue, some of the problems arising around it, and suggests some solutions to how Jews and Christians can share this corpus without forcing Christian readers to give up their unique perspective on the text or justifying reading practices in which Jews lose a full claim on the text.
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Dweck, Yaacob. "What Is a Jewish Book?" AJS Review 34, n.º 2 (noviembre de 2010): 367–75. http://dx.doi.org/10.1017/s0364009410000395.
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Moritz Steinschneider opened the greatest monument in the study of Hebrew bibliography, hisCatalogus Librorum Hebraeorum in Bibliotheca Bodleiana, with the following statement:Our catalog, which we have designated “The Catalog of Hebrew Books in the Bodleian Library” because it is best, contains a concise and detailed overview of the majority of Hebrew books, as well as some that pertain in a way to Jewish literature.
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Glinert, Lewis. "Conceptions of Language and Rhetoric in Ancient and Medieval Judaism". Journal of Qur'anic Studies 22, n.º 1 (febrero de 2020): 133–71. http://dx.doi.org/10.3366/jqs.2020.0414.
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This study explores conceptions of language and rhetoric in ancient and medieval Jewish life and writings which relate to Hebrew, other languages, and language per se, reflecting both ‘religious’ notions and ethnic and national praxis and identity. The main focus in those times was on the language of scripture, but Jews also pondered the purpose of language as a natural, even trivial phenomenon, as a Jewish vernacular, and as an aesthetic or transcendental conduit. Salient themes are Eden, Babel, the evolution of Hebrew and its script, textual hermeneutics, rationalistic and mystical beliefs and praxis, and the comparative merits of Hebrew and rival languages. Alongside Biblical and Rabbinic perspectives, we consider the linguistic values and attitudes of the broader Jewish masses and of sectarians. Surprisingly perhaps, given the centrality to Jewishness of linguistic and rhetorical ideology, much of this was only implicitly expounded.
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Polliack, Meira. "Rethinking Karaism: Between Judaism and Islam". AJS Review 30, n.º 1 (abril de 2006): 67–93. http://dx.doi.org/10.1017/s0364009406000031.
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Since the late nineteenth century, scholars have tried to explain Karaism in light of comparative scripturalist trends in the history of religion. These trends manifest a common desire to reinstate the revelational text (i.e., the Hebrew Bible, the Qur'an) as the sole basis for religious law and practice. They deny or considerably delimit, on the other hand, the role of “received tradition” (i.e., Jewish torah she-be‘al peh, Islamic Sunnah) as an independent or complementary source of religious authority and legislation. Consequently, the Karaites’ rejection of Jewish oral law as codified in the Mishnah and Talmud and their attempt to reinstate the Hebrew Bible (in its entirety) as the binding source for Jewish law and religious practice, have often been described as the Jewish variation on the theme of sola scriptura.1
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Yitzhaki, Dafna. "Attitudes to Arabic language policies in Israel". Language Problems and Language Planning 35, n.º 2 (12 de octubre de 2011): 95–116. http://dx.doi.org/10.1075/lplp.35.2.01yit.
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The paper reports the findings of a survey study which examined attitudes towards a range of language policies for the Arabic language in Israel. Arabic is an official language in Israel as a result of a Mandatory Order (1922) which dictates comprehensive Hebrew-Arabic bilingual conduct by state authorities. In practice, Arabic’s public position in Israel is marginal, and Hebrew is the dominant language in Israeli public spheres. Arabic speakers, a national indigenous minority, and Jewish immigrants from the Former Soviet Union, form the two largest language-minority groups in Israel. The study explored attitudes concerning (1) the use of Arabic in three public domains (government services, public television, and teaching of Arabic in Jewish schools), (2) a Hebrew-Arabic bilingual model, and (3) a multilingual model addressing language minorities in Israel in general. Respondents were 466 university and college students, Jews and Arabs, divided into five subgroups along linguistic, ethnic and religious lines. The main findings indicated (1) a clear hierarchy of language policy domains among all five subgroups, with ‘government services’ being the most favored domain; (2) a tendency among Jewish respondents to favor a multilingual policy over a Hebrew-Arabic bilingual one; and (3) a language minority element (non-native Hebrew speakers), overshadowed by the ethnic-religious (Jewish-Arab) element.
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Nosonovsky, Michael. "Translation or Divination? Sacred Languages and Bilingualism in Judaism and Lucumí Traditions". Religions 13, n.º 1 (7 de enero de 2022): 57. http://dx.doi.org/10.3390/rel13010057.
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I compare the status of a sacred language in two very different religious traditions. In Judaism, the Hebrew language is the language of liturgy, prayer, and the Written Law. The traditional way of reading Torah passages involved translating them into Aramaic, the everyday language of communication in the Middle East in the first half of the first millennium CE. Later, other Jewish languages, such as Yiddish, played a role similar to that of Aramaic in the Talmudic period, constituting a system referred to as the “Traditional Jewish Bilingualism”. Hebrew lexemes had denotations related to the realm of Biblical texts, while Aramaic/Yiddish lexemes had everyday references. Therefore, the act of translation connected the two realms or domains. The Lucumí (Santería) Afro-Cuban religion is a syncretic tradition combining Roman Catholicism with the Ifá tradition, which does not have a corpus of written sacred texts, however, it has its sacred language, the Lucumí (Anagó) language related to the Yoruba language of West Africa. While the Spanish-Lucumí bilingualism plays an important role in Santería rituals, the mechanisms of reference are very different from those of the Hebrew-Yiddish bilingualism in Judaism. In Santería, divinations about the meaning of Lucumí words play a role similar to the translations from Hebrew in Judaism. I further discuss the role of ritual dances in Santería for the transition from the sacred to the secular domain and a function of Hebrew epitaphs to connect the ideal world of Hebrew sacred texts to the everyday life of a Jewish community.
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Cohen, Adam S. "Bestiary Imagery in Hebrew Manuscripts of the Thirteenth Century". Religions 15, n.º 1 (21 de enero de 2024): 133. http://dx.doi.org/10.3390/rel15010133.
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In medieval bestiaries, knowledge about animals and their behavior is regularly given a Christian moral interpretation. This article explores the use of imagery related to the bestiary tradition in three Hebrew books made around the year 1300, focusing especially on the richly decorated Rothschild Pentateuch (Los Angeles, Getty Museum MS 116). These Hebrew books signal how bestiary knowledge and its visual expression could be adapted to enrich the experience of medieval Jewish reader-viewers, adding to our understanding of Jewish-Christian interactions in medieval Europe.
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Nethanel, Lilach. "The Non-Reading Reader: European Hebrew Literature at the Turn of the 20th Century". Zutot 14, n.º 1 (9 de noviembre de 2017): 112–24. http://dx.doi.org/10.1163/18750214-12341284.
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Abstract European Hebrew literature presents a challenge to the study of early-twentieth-century national literature. By the end of the nineteenth century, the reading of modern Hebrew in Europe was neither part of a religious practice, nor did it merely satisfy a purely aesthetic inclination. It mainly functioned as an ideological means used by a minority of Jews to support the linguistic-national Jewish revival. However, some fundamental contradictions put into question the actual influence of this literature on the political sphere. This article asks a series of questions about this period in the history of Hebrew readership: How did the non-spoken Hebrew language come to produce popular Hebrew writings? How did this literature engage the common Jewish reader? In this article I propose a new consideration of Hebrew reading practices. I argue for the inclusion of the non-reading readers as important contributors to the constitution of the Jewish literary nation.
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Boyarin, Daniel. "Dīn as Torah: “Jewish Religion” in the Kuzari?" Archiv für Religionsgeschichte 20, n.º 1 (28 de marzo de 2018): 7–24. http://dx.doi.org/10.1515/arege-2018-0002.
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Abstract:The book known in Hebrew as the Kuzari from twelfth-century Sefardic Spain and one of its iconic texts was written by Rabbi Yehuda Halevi and is called in Arabic, כתאב אלרד ואלדליל פי אלדין אלד'ליל, usually translated with the English “religion,” as “The Book of Refutation and Proof of the Despised Religion.” Modern Hebrew translators give דת dat for Arabic דין dīn, just as English translators give “religion,” presupposing that which has to be interrogated and shown, to wit what did the author of the Kuzari and his contemporaneous translator, Rabbi Yehuda Ibn Tibbon (1120 – 1190) mean when they used the Arabic term dīn or Hebrew dat, or better put, how did they use those words? We dare not read back from modern usages to interpret these medieval texts without risking simply burying their linguistic-cultural world under the rubble of a modern one, the very contrary of an archaeology. My hypothesis to be developed in the rest of this paper is that Judeo-Arabic (at least) dīn corresponds best to nomos as used by Josephus and (with a very important mutatis mutandis qualification) to Torah as well. Some powerful evidence for this claim comes from ibn Tibbon’s translation of Halevi’s Arabic into Hebrew.1 For ibn Tibbon’s Hebrew, I have used Yehudah HaLevi, The Kuzari: In Defense of the Despised Faith, newly translated and annotated by N. Daniel Korobkin (Jerusalem; Nanuet, NY: Feldheim Publishers, 2009); Judah ha-Levi, trans., Hartwig Hirschfeld, Judah Hallevi’s Kitab al Khazari, The Semitic Series (London: G. Routledge, 1905). For the Arabic, I have consulted Yehudah Halevi, Sefer Hakuzari: Maqor Wetargum, ed. and trans. Yosef ben David Qafih (Kiryat Ono: Mekhon Mishnat ha-Rambam, 1996). I have also had the great privilege of being able to consult the (as yet unpublished) translation of the Arabic by Prof. Barry S. Kogan, for which privilege I thank him. My translations given here of the Arabic text follow Kogan’s renderings except for when I feel that he has used terminology that is anachronistic, such as “religion,” which is, of course, the whole novellum of my research here.
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Howard, George. "Shem-Tob's Hebrew Matthew and Early Jewish Christianity". Journal for the Study of the New Testament 20, n.º 70 (octubre de 1998): 3–20. http://dx.doi.org/10.1177/0142064x9802007001.
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Kulik, Alexander. "Genre without a Name: Was There a Hebrew Term for “Apocalypse”?" Journal for the Study of Judaism 40, n.º 4-5 (2009): 540–50. http://dx.doi.org/10.1163/004722109x12492787778805.
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AbstractAlthough the term for “apocalypse” is not attested as a title or genre definition in the extant corpus of Hebrew or Jewish Aramaic documents, some early Hebrew, Syriac, and Arabic texts may contain rudimentary evidence in favor of the existence of a Hebrew or Jewish Aramaic equivalent for the term. Moreover, its reconstruction can contribute to better understanding of certain wide spread apocalyptic imagery, which must be closely connected to the semantics of this term.
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Rothenberg, Celia E. "Hebrew Healing: Jewish Authenticity and Religious Healing in Canada". Journal of Contemporary Religion 21, n.º 2 (mayo de 2006): 163–82. http://dx.doi.org/10.1080/13537900600655621.
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Van der Haven, Alexander. "A Jewish Qur’an: An Eighteenth-Century Hebrew Qur’an Translation in Its Indian Context". Religions 14, n.º 11 (30 de octubre de 2023): 1368. http://dx.doi.org/10.3390/rel14111368.
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This essay places the Washington Library of Congress Heb. Ms 183, a Hebrew Qur’an translation from eighteenth-century Cochin, in its South Indian context. After pointing out important general differences between early modern European and South Asian inter-religious cultures and attitudes to translation, this essay analyzes three salient differences between Ms 183 and its Dutch source. Then, the essay scrutinizes three relevant and interrelated contexts: the eighteenth-century Indian diplomatic culture of owning and exchanging scriptural translations; the social position of Muslims and Jews as ‘guests’ and diplomatic brokers; and the rise of Muslim military power in Malabar. On this basis, I argue that this Hebrew Qur’an translation was intended to be cultural–diplomatic capital for Jewish diplomats dealing with Muslim rulers, indicating that not only rulers translated the scriptures of their subjects but also subjects those of their rulers. In addition, by showing how the Mysorean rulers implemented Islamic reforms and how Jewish practices were attuned to majoritarian religious practices, the essay suggests that Ms 183 was also meant to serve Jewish religious purposes, making this manuscript possibly a rare instance of using non-Jewish religious scriptures for Jewish religious practice.
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Ruderman, David. "On Defining a Jewish Stance toward Newtonianism: Eliakim ben Abraham Hart'sWars of the Lord". Science in Context 10, n.º 4 (1997): 677–91. http://dx.doi.org/10.1017/s0269889700002866.
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The ArgumentThe article studies a small Hebrew book called “The Wars of God” composed by an Anglo-Jewish jeweler who lived in London at the end of the eighteenth century. The book is interesting in further documenting the Jewish response to Newtonianism, that amalgam of scientific, political, and religious ideas that pervaded the culture of England and the Continent throughout the century. Hart, while presenting Newton in a favorable light, departs from other Jewish Newtonians in voicing certain reservations about Newton's alleged religious orthodoxy, specifically his fear that the force of gravitation might be explained independent of God's divine providence. The key to understanding Hart's unique stance is his reliance on two eighteenth-century Christian theologians: William Whiston and Robert Greene, particularly the latter. In staking out this position, Hart also endorsed the theological position of his more well known Jewish colleague David Levi, the publisher of his Hebrew text. Both men reveal together the capacity of Jewish thinkers to absorb the dominant trends of thinking by the majority culture while defending honestly and defiantly the integrity of their religious faith and community.
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Polyakov, Emma O’Donnell. "At Midnight I Rise: The Symbolism of Midnight in the Assertion of Jewish-Christian Difference". Journal of Ecumenical Studies 59, n.º 1 (enero de 2024): 1–26. http://dx.doi.org/10.1353/ecu.2024.a922800.
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precis: This essay explores the negotiation of Jewish-Christian difference in the beginning of the Common Era through a comparative study of the symbolic associations of midnight. It comparatively analyzes references to midnight in the Hebrew Bible and the New Testament, as well as their later reception in Jewish and Christian communities, with attention to how the early Christian community adopted Jewish traditions of time and revised them to reinforce emerging Christian concepts. This essay proposes that the divergent symbolic associations of midnight in the two canons illustrate some of the central concerns and self-understandings of early Christian and Jewish communities, which became thematic in the assertion of Jewish-Christian difference during the parting of the ways. It demonstrates that the midnight passages are thematically linked as a time of transformation, but the content of that transformation differs between the two canons, reflecting themes of concern to the communities that developed the texts. Across the passages in the Hebrew Bible, midnight appears to be symbolic of a transformation that leads to the creation or strengthening of the people of Israel. In contrast to the national transformation envisioned in the Hebrew Bible, references to midnight in the New Testament are thematically related in their presentation of midnight as a time of eschatological transformation, symbolizing the turning point from this world to the next world, and reflecting an emerging religious tradition focused on a redemption beyond worldly time. This essay argues that these distinct thematic associations present concepts of transformation that were asserted during the parting of the ways, as the two religious traditions formulated parameters around their identities. It concludes with an exploration of two distinct temporal visions that eventually emerged as the two traditions separated, drawing parallels between the literary symbolism of midnight in the biblical text and later developments in Jewish and Christian perspectives on time.