Gotowe bibliografie tematyczne / Jerusalem Museum of the Jewish Book

Spis treści

  1. Artykuły w czasopismach
  2. Rozprawy doktorskie
  3. Książki
  4. Części książek
  5. Streszczenia konferencji

Gotowa bibliografia na temat „Jerusalem Museum of the Jewish Book”

Autor: Grafiati
Data publikacji: 29 lipca 2024
Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Jerusalem Museum of the Jewish Book"

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Artizov, Andrei N., i Petr V. Stegniy. "Uneasy Fate of the Baron Ginzburg Collection". Bibliotekovedenie [Library and Information Science (Russia)], nr 4 (28.08.2015): 52–57. http://dx.doi.org/10.25281/0869-608x-2015-0-4-52-57.

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The article describes the history of appearance of the Baron Ginzburg Collection in the holdings of the Russian State Library. This Collection of Jewish and Arabic books and manuscripts of Baron Ginzburg is considered to be one of the treasures of the Russian State Library. The manuscript part of the Collection consists of 1913 units of the 14th - 19th centuries. In 2010 the Prime Minister of Israel Benjamin Netanyahu during his official visit to the Russian Federation raised the issue of transfer of the Ginzburg Collection to Israel “as a reciprocal gesture of good will” (the building of St. Sergius Metochion in Jerusalem was returned to the Russian Federation at the end of 2008). The search of documents relating to the fate of the Baron Ginzburg Collection in Russia held in the Russian archives produced unexpected results. After the First World War the Society of Friends of the Jewish National and University Library in Jerusalem (JNUL), created in London, got interested in the Ginzburg Collection. At the beginning of the 1920s representatives of JNUL claimed that Baronesse M. Ginzburg had been paid in advance and there had been drawn the act of purchase and sale of the Collection. However, they did not submit any documents which could confirm the version of sale of the Collection. By that time books and manuscripts were nationalized as scientific treasures and got held at the Rumyantsev Museum. The Museum leadership and Soviet Jewish community objected the idea of transfer of the Collection. Director of JNUL G. Leve appealed to V. I. Lenin, to A. Lunacharsky, the People’s Commissar of Education, and to other leaders of the Soviet Russia to solve the matter concerning the transfer of the Collection to Jerusalem. The request was supported by the famous scientist Albert Einstein. His letters to A. Lunacharsky are published for the first time.
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Artizov, Andrei N., i Petr V. Stegniy. "Uneasy Fate of the Baron Guenzburg Collection [Ending]". Bibliotekovedenie [Library and Information Science (Russia)], nr 5 (28.10.2015): 58–63. http://dx.doi.org/10.25281/0869-608x-2015-0-5-58-63.

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The article describes the history of appearance of the Baron Ginzburg Collection in the holdings of the Russian State Library. This Collection of Jewish and Arabic books and manuscripts of Baron Ginzburg is considered to be one of the treasures of the Russian State Library. The manuscript part of the Collection consists of 1913 units of the 14th - 19th centuries. In 2010 the Prime Minister of Israel Benjamin Netanyahu during the official visit to the Russian Federation raised the issue of transfer of the Ginzburg Collection to Israel “as a reciprocal gesture of good will” (the building of St. Sergius Metochion in Jerusalem was returned to the Russian Federation at the end of 2008). The search of documents relating to the fate of the Baron Ginzburg Collection in Russia held in the Russian archives produced unexpected results. After the First World War the Society of Friends of the Jewish National and University Library in Jerusalem (JNUL), created in London, got interested in the Ginzburg Collection. At the beginning of the 1920s representatives of JNUL claimed that Baronesse M. Ginzburg has been paid in advance and there has been drawn the act of purchase and sale of the Collection. However they did not submit any documents which could confirm the version of sale of the Collection. By that time books and manuscripts were nationalized as scientific treasures and got held at the Rumyantsev Museum. The Museum leadership and Soviet Jewish community objected the idea of transfer of the Collection. Director of JNUL G. Leve appealed to V. Lenin, to A. Lunacharsky, the People’s Commissar of Education, and to other leaders of the Soviet Russia to solve the matter concerning the transfer of the Collection to Jerusalem. The request was supported by the famous scientist Albert Einstein. His letters to A. Lunacharsky are published for the first time.
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Carmeli, Orit. "An Unknown Illuminated Judeo-Persian Manuscript of Nizāmī’s Khosrow and Shīrīn". Ars Judaica The Bar Ilan Journal of Jewish Art: Volume 17, Issue 1 17, nr 1 (1.01.2021): 131–40. http://dx.doi.org/10.3828/aj.2021.17.7.

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This is a brief presentation of the mid-seventeenth-century illuminated Judeo-Persian copy of Nizāmī’s Khosrow and Shīrīn from the collection of the Museum for Islamic Art in Jerusalem. The Khamsa of Nizāmī Ganjavi (d. 1209) is one of the most famous medieval Persian love stories and one of the most admired poetical works ever written in the Persian language. Khosrow and Shīrīn (composed 1175/6-1191) is the second book in the Quinary and recounts the tragic love story of the Sasanian king Khosrow II Parviz and the Armenian princess Shīrīn. Nizāmī’s poetry, in addition to other works of Persian classical masters, was regarded by the Jews of Iran as an integral part of their literary and cultural heritage. Over the years these renowned poetical works were largely transliterated into Judeo-Persian and copies of the texts can be found in various public and private collections. The manuscript in question and other illuminated Judeo-Persian manuscripts clearly testify to their owners and patrons’ awareness of long-established Persian artistic tradition and cultural conventions, representing Jewish-Persian encounter in text and image.
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Chavannes-Mazel, Claudine A. "The Jerusalem Miniatures in Maerlant’s Rijmbijbel 10 B 21 and in the Hornby Book of Hours. Questions of Context and Meaning". Quaerendo 41, nr 1-2 (2011): 139–54. http://dx.doi.org/10.1163/001495211x572102.

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AbstractFrom the late thirteenth century onwards, the depictions of the Siege of Jerusalem and the eventual annihilation of the city and its inhabitants are generally full of horrifying details, which visualise the final vengeance of the Lord against His own people. The Hornby Hours exaggerate the negative side of the Jews’ fate, whereas the opening miniature in Maerlant’s Wrake, Museum Meermanno 10 B 21, is a factual account, based entirely upon the most positive interpretation of Jacob van Maerlant’s poem Wrake van Jerusalem.
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Atshan, Sa’ed, i Katharina Galor. "Curating Conflict". Conflict and Society 6, nr 1 (1.06.2020): 1–17. http://dx.doi.org/10.3167/arcs.2020.060101.

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This article compares four Jerusalem exhibits in different geographical and political contexts: at the Tower of David Museum in Jerusalem, the Palestinian Museum in Birzeit, the Metropolitan Museum of Art in New York, and the Jewish Museum Berlin. It examines the role of heritage narrative, focusing specifically on the question of the Israeli-Palestinian conflict, which is either openly engaged or alternatively avoided. In this regard, we specifically highlight the asymmetric power dynamics as a result of Israel’s occupation of East Jerusalem, and how this political reality is addressed or avoided in the respective exhibits. Finally, we explore the agency of curators in shaping knowledge and perspective and study the role of the visitors community. We argue that the differences in approaches to exhibiting the city’s cultural heritage reveals how museums are central sites for the politics of the human gaze, where significant decisions are made regarding inclusion and exclusion of conflict.
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Marzel, Shoshana-Rose. "The Jewish Wardrobe: From the Collection of the Israel Museum, Jerusalem". Fashion Theory 20, nr 4 (29.10.2015): 495–97. http://dx.doi.org/10.1080/1362704x.2015.1102462.

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Schönhagen, Benigna, i Theodor Harburger. "Rezension von: Harburger, Theodor, Die Inventarisation jüdischer Kunst- und Kulturdenkmäler in Bayern". Schwäbische Heimat 50, nr 2 (3.08.2023): 233–34. http://dx.doi.org/10.53458/sh.v50i2.7186.

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Theodor Harburger: Die Inventarisation jüdischer Kunst- und Kulturdenkmäler in Bayern. Hrsg. von den Central Archives for the History of the Jewish People, Jerusalem und dem Jüdischen Museum Franken. Fürth 1998. Bd. 1-3. Zusammen 980 Seiten mit ca. 875 Abbildungen. Broschiert DM 158,-. ISBN 3-9805388-5-0
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Kochavi, Shir. "THE 1951 DIPLOMATIC GIFT: THE ROLE OF A GERMAN EIGHTEENTH CENTURY HANUKKAH LAMP IN ISRAELI-AMERICAN RELATIONS". ARTis ON, nr 7 (23.12.2018): 67–77. http://dx.doi.org/10.37935/aion.v0i7.193.

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A diplomatic gift in the form of a Hanukkah Lamp, given to President Harry Truman by the Prime Minister of Israel, David Ben-Gurion in 1951 was selected for this occasion by museum personnel from the Bezalel Museum in Jerusalem and the Jewish Museum in New York. Based on primary sources found in archives in Israel and in the United States, this case study investigates the process of objects exchange between two museums, orchestrated on the basis of an existing collegial relationship, and illustrates how the Hanukkah Lamp becomes more than itself and signifies both the history of the Jewish people and the mutual obligations between the two nations. Drawing on the theories of Marcel Mauss, Arjun Appadurai, and Igor Kopytoff on the notion of the gift, the article highlights the layers of meanings attributed to a gifted object.
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Kamczycki, Artur. "Libeskind’s Museum in Berlin as a toppled tower". Studia Europaea Gnesnensia, nr 12 (15.12.2015): 325–52. http://dx.doi.org/10.14746/seg.2015.12.16.

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In the article the author will attempt to interpret the architectural structure of the Jewish Museum in Berlin, designed in 1989 by Daniel Libeskind. The context of deliberations presented here will rely on a broadly understood idea of tower, an entity identical with the Judaic as well as Christian vision of the Heavenly Jerusalem. However, the key to the metaphor is the assumption that the structure symbolizes a toppled tower, which in its turn is a meaningful analogy to the concepts derived from the issues of the Holocaust.
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Moore, Deborah Dash. "Eli Lederhendler. New York Jews and the Decline of Urban Ethnicity, 1950–1970. Syracuse: Syracuse University Press, 2001. xix, 275 pp." AJS Review 29, nr 2 (listopad 2005): 394–95. http://dx.doi.org/10.1017/s0364009405380172.

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The first thing a reader should know about this book is that it was written from Jerusalem. No Jewish city in history, certainly no diaspora city, can hope to compete with Jerusalem. Looking down from Jerusalem, New York looks decidedly grim. As Lederhendler notes with admirable brevity, the “events of May–June 1967 threw into relief the apparent gulf between Israelis (who could fend for themselves) and Jews (who could not)” (190). Diaspora condemns Jews to mere ethnic existence, to life as one group among others. In the 1960s New York Jews recognized “that Diaspora life had become existentially problematic” (190). They faced “cultural despair,” decline of community, and a loss of nerve that challenged their earlier, “utopian” optimism about urban life, its freedom, and its Jewish possibilities (87).
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Rozprawy doktorskie na temat "Jerusalem Museum of the Jewish Book"

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Warneck, Dorothea. "Natalia Berger: „The Jewish Museum. History and Memory, Identity and Art from Vienna to the Bezalel National Museum, Jerusalem". HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2020. https://slub.qucosa.de/id/qucosa%3A71019.

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Berger, Natalia: The Jewish Museum. History and Memory, Identity and Art from Vienna to the Bezalel National Museum, Jerusalem [= Ben-Rafael, Eliezer/Gorny, Yosef/Liwerant, Judit Bokser (Hg.): Jewish Identities in a Changing World, Band 29], Leiden/Boston: Brill 2018, 584 S., ISBN: 978-90-04-35387-9, EUR 160,00. Besprochen von Dorothea Warneck.
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Mampieri, Martina. "From Frankfurt to Jerusalem: Jewish Manuscripts in the Nauheim Collection at the National Library of Israel". HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2020. https://slub.qucosa.de/id/qucosa%3A73369.

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Popescu, Diana. "Perceptions of Holocaust memory : a comparative study of public reactions to art about the Holocaust at the Jewish Museum in New York and the Israel Museum in Jerusalem (1990s-2000s)". Thesis, University of Southampton, 2012. https://eprints.soton.ac.uk/367397/.

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This thesis investigates the changes in the Israeli and Jewish-American public perception of Holocaust memory in the late 1990s and early 2000s, and offers an elaborate comparative analysis of public reactions to art about the Holocaust. Created by the inheritors of Holocaust memory, second and third-generation Jews in Israel and America, the artworks titled Your Colouring Book (1997) and Live and Die as Eva Braun (1998), and the group exhibition Mirroring Evil. Nazi Imagery/Recent Art (2002) were hosted at art institutions emblematic of Jewish culture, namely the Israel Museum in Jerusalem, and the Jewish Museum in New York. Unlike artistic representation by first generation, which tends to adopt an empathetic approach by scrutinizing experiences of Jewish victimhood, these artworks foreground images of the Nazi perpetrators, and thus represent a distancing and defamiliarizing approach which triggered intense media discussions in each case. The public debates triggered by these exhibitions shall constitute the domain for analyzing the emergent counter-positions on Holocaust memory of post-war generations of Jews and for delineating their ideological views and divergent identity stances vis-à-vis Holocaust memory. This thesis proposes a critical discourse analysis of public debates carried out by leading Jewish intellectuals, politicians and public figures in Israel and in America. It suggests that younger generations developed a global discourse which challenges a dominant meta-narrative of Jewish identity that holds victimization and a sacred dimension of the Holocaust as its fundamental tenets.
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Lee, Pilchan. "The New Jerusalem in the Book of Revelation : a study of Revelation 21-22 in the light of its background in Jewish tradition". Thesis, University of St Andrews, 1999. http://hdl.handle.net/10023/2952.

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This thesis explores the meaning of the New Jerusalem in Rev. 21-22. It is divided into four major parts. The first one is the OT background study from Ezekiel, Isaiah, Jeremiah and Zechariah. This section observes the prophetical messages of restoration, centering around the Temple/Jerusalem motif, which is one of the main concerns of the early Jewish writers and Revelation. The second one is the study of early Jewish tradition. This pmi investigates how the New Jerusalem theme develops during the second Temple period and post-70. This observation shows that some (not all) of the early Jewish tradition understands the rebuilding of the New Temple as the transference of the Heavenly Temple. For this reason, the Heavenly Temple/Jerusalem is emphasized. The third pmi is the NT background study. Here two facts demonstrated: Christ as the New Temple and the church as the New Temple. This conclusion provides a suitable foundation for developing our argument in Revelation. Finally, the fourthpart is the study of the New Jerusalem in Revelation, particularly Rev. 21-22. John uses much of the Jewish tradition in his writing. His main argument is that the church (which is symbolized by several images) is placed in heaven now (chs. 4-20) and the church (which is symbolized by the New Jerusalem) will descend to the earth from heaven (21 :2) in the future. This assumption is closely related to the early Jewish idea. However, he does not follow the current Jewish idea without any modification but he differentiates his understanding from it by christologically interpreting the OT messages. This is well shown in his following announcement: "I saw no Temple in the city, for its temple is the Lord God the Almighty and the Lamb" (21 :22).
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Lee, Pilchan. "The New Jerusalem in the Book of Revelation : a study of Revelation 21-22 in the light of its background in Jewish tradition /". Tübingen : Mohr Siebeck, 2001. http://catalogue.bnf.fr/ark:/12148/cb388307879.

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Fenichel, Deborah Ruth. "Exhibiting ourselves as others : Jewish museums in Israel /". 2005. http://wwwlib.umi.com/dissertations/fullcit/3199412.

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Książki na temat "Jerusalem Museum of the Jewish Book"

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Sabar, Shalom. Mazal tov: Illuminated Jewish marriage contracts from the Israel Museum collection. Jerusalem: The Israel Museum, 1993.

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(Jerusalem), Muzeʼon Yiśraʼel, red. ABC, the alef bet book: The Israel Museum, Jerusalem. New York: Abrams, 1989.

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Iris, Fishof, i Muzeʼon Yiśraʼel (Jerusalem), red. Jewish art masterpieces from the Israel Museum, Jerusalem. [Southport, Conn.]: H.L. Levin Associates, 1994.

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Fishman, Ellen Ogintz. The book of Joy. New York: The Dorot Foundation, 2011.

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Bet ha-tefutsot ʻal shem Naḥum Goldman., red. The story of the synagogue: A Diaspora Museum book. San Francisco: Harper & Row, 1986.

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Nahum Goldmann Museum of the Jewish Diaspora., red. The story of the synagogue: A Diaspora Museum book. London: Weidenfeld and Nicolson, 1986.

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Rosenblum, Sylvia. Jerusalem above my chiefest joy: An exhibition from the Jewish Museum of Australia, September 1996 to January 1997, as part of the celebrations for Jerusalem 3000. St Kilda, Victoria: Jewish Museum of Australia, 1997.

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Sharon, AvRutick, red. The Jewish world: 365 days : from the collections of the Israel Museum, Jerusalem. New York: Harry N. Abrams, 2004.

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B, Helzel Florence, i Judah L. Magnes Memorial Museum., red. The Jewish illustrated book: A selection from the Judah L. Magnes Museum. Berkeley, Calif: The Museum, 1986.

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Swedenborg, Emanuel. Gifts of Tamar and Teddy Kollek to the Israel Museum, Jerusalem. Jerusalem: The Museum, 1990.

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Części książek na temat "Jerusalem Museum of the Jewish Book"

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Kletter, Raz. "A museum for Jewish prayer in a Mamluk bathhouse – the Ohel Yitzhak Synagogue". W Archaeology, Heritage and Ethics in the Western Wall Plaza, Jerusalem, 65–96. First edition. | New York : Routledge, [2019] | Series: Copenhagen international seminar: Routledge, 2019. http://dx.doi.org/10.4324/9780429031311-4.

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Bušek, Michal. "Provenance Research in the Book Collection of the Jewish Museum in Prague". W Treuhänderische Übernahme und Verwahrung, 145–54. Göttingen: V&R unipress, 2018. http://dx.doi.org/10.14220/9783737007832.145.

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"Boris Schatz’s Utopian Museum as Charted in His Book, Jerusalem Rebuilt". W The Jewish Museum, 412–20. BRILL, 2017. http://dx.doi.org/10.1163/9789004353886_014.

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"Dana Hercbergs, Overlooking the Border: Narratives of Divided Jerusalem. Detroit: Wayne State University Press, 2018. 292 pp." W Textual Transmission in Contemporary Jewish Cultures, redaktor Avriel Bar-Levav, 328–30. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197516485.003.0047.

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Dana Hercbergs’ Overlooking the Border is a study of popular narratives on Jerusalem, based on the fieldwork she did in the city between 2007-2008 and 2014-2016. More precisely, she deals with stories told by contemporary Jerusalemites—both Israeli Jews and Palestinians, who come from a variety of socioeconomic backgrounds. Enriched with maps and photographs, the well-written text moves between past and present as the narrators recount their everyday life experiences, inevitably touching upon the ways their lives are influenced by political and social realities. Hercbergs does not limit her sources to informants and storytellers, or to interviews, guided tours, or a visit to a family living in the Shu’afat refugee camp. She also rightly considers material expressions such as street plaques, posters, architectural projects, a permanent photography exhibit of family portraits and street scenes in West Jerusalem, and the Palestinian Heritage Museum. The border that the book discusses is multidimensional: social, physical, ethnic, and national....
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Abulafia, David. "Ways across the Sea, 1160–1185". W The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0028.

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There are no diaries or log-books of sea captains from the twelfth century, but there are vivid accounts of crossing the Mediterranean written by Jewish and Muslim pilgrims journeying from Spain to the East. Benjamin of Tudela was a rabbi from a town in Navarre, and he set out on his travels around 1160. The aim of his diary was to describe the lands of the Mediterranean, large areas of Europe, and Asia as far as China, in Hebrew for a Jewish audience, and he carefully noted the number of Jews in each town he visited. His book reports genuine travels across the Mediterranean, through Constantinople and down the coast of Syria, though his descriptions of more remote areas beyond the Mediterranean are clearly based on report and rumour, which became more fantastic the further his imagination ventured. He evidently did go to Jerusalem, though, and expressed his wonderment at the supposed tomb of King David on Mount Zion. As Christian passions about the Holy Land became more intense, the attention of Jewish pilgrims was also directed there, under the influence of the crusaders whom they scorned. Benjamin’s route took him down from Navarre through the kingdom of Aragon and along the river Ebro to Tarragona, where the massive ancient fortifications built by ‘giants and Greeks’ impressed him. From there he moved to Barcelona, ‘a small city and beautiful’, full of wise rabbis and of merchants from every land, including Greece, Pisa, Genoa, Sicily, Alexandria, the Holy Land and Africa. Benjamin provides precious and precocious evidence that Barcelona was beginning to develop contacts across the Mediterranean. Another place that attracted merchants from all over the world, even, he says, from England, was Montpellier; ‘people of all nations are found there doing business through the medium of the Genoese and Pisans’. It took four days to reach Genoa by sea from Marseilles. Genoa, he wrote, ‘is surrounded by a wall, and the inhabitants are not governed by any king, but by judges whom they appoint at their pleasure’. He also insisted that ‘they have command of the sea’.
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Andruss, Jessica. "Introduction to the Lamentations Commentary". W Jewish Piety in Islamic Jerusalem, 171—C9.N52. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197639559.003.0009.

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Abstract Salmon’s introduction to the commentary on Lamentations is a treatise on the religious significance of the book for the Jewish people in exile. Salmon describes his exegetical process, outlines the organization of the biblical book, and identifies the prophet Jeremiah as its author, but his main objective is to convey the pietistic instruction of Lamentations to his community. In Salmon’s view, Lamentations has seven purposes. For example, it summons the community to repent, instructs them to confess their sins, and offers them hope that the exile will end and not recur. Exile—as described in Lamentations and experienced by Salmon’s own community—does not negate God’s care for Israel. Rather, exile is God’s way of disciplining the sinful community and guiding it to repent. Mourning and lamentation are obligatory in times of exile, Salmon insists, and the Book of Lamentations teaches the community how to lament for themselves.
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Davis, Paul K. "Jerusalem". W Besieged, 35–38. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195219302.003.0011.

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Abstract The Zealots were a revolutionary faction in Israel during the Roman occupation, active in the first century A.D. Although the Romans rarely did anything to hamper the Jews of lsrael in the practice of their religion, the Roman worship of their own gods offended many Jews. The affront they felt to their faith, coupled with a series of harsh Roman rulers, set off a revolt that had ruinous consequences for the Jewish people. The first mention of a popular leader resisting Roman rule is that of Judas of Galilee in A.D. 6/7. He preached resistance to the census ordered by the Romans, possibly the same one mentioned in the biblical book of Luke. He was killed in this revolt, and his death gave rise to the Zealots. They were politically active in opposing Roman rule and were fundamentalist in their interpretation of the Jewish Law. They followed the extremely conservative teachings of Shammai, a member of the Sanhedrin, the semi-governing body of interpreters of Jewish Law. Any Israelite who cooperated with Rome became a target of Zealot wrath. A small faction of the Zealots, the Sicarii (from sica, a dagger), became assassins, attacking not only Romans but Jews who cooperated with them. For a time the Zealots remained a religious faction preaching their conservative values, but they came to the fore in A.D. 41, when the Romans attempted to place a statue of the emperor in Jerusalem’s temple. Zealots attacked a Roman patrol, and the Romans responded by violating a neighboThood synagogue. Such incidents could well have been blown out of proportion and used to inflame the population. Still, the uprisings remained limited until the appointment of Gessius Florus as procurator of israel in A.D. 67.
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Andruss, Jessica. "Lamentations and the Mourners for Zion". W Jewish Piety in Islamic Jerusalem, 3—C1.N38. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197639559.003.0001.

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Abstract This chapter introduces the “Mourners for Zion”—the Karaites of Jerusalem—and shows how the biblical book of Lamentations became a spiritual and intellectual resource for their community. While the ancient rabbis generally read Lamentations as a paradigm for later catastrophes and advocated quietist attitudes toward a future redemption, the establishment of a Karaite community in Jerusalem in the late ninth century fundamentally altered the exilic context of Jewish biblical interpretation. In Lamentations, the Karaites found a vocabulary of mourning to ground their liturgy and ritual practice, a framework for theological teachings on sin and retribution, and a spiritual justification for their presence in Jerusalem. The chapter introduces Salmon ben Yerūḥīm—author of the earliest extant Karaite commentary on Lamentations—and related scholars of the Judeo-Arabic tradition. These scholars include Daniel al-Qūmisī, Yaʿqub al-Qirqisānī, Saadia Gaon, David ben Abraham al-Fāsī, Yūsuf b. Nūḥ, Yefet b. ʿElī, and Sahl b. Maṣliaḥ.
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Spolsky, Bernard, i Robert L. Cooper. "The Socio-Linguistics of Old Jerusalem: Jewish Languages in the Late Nineteenth Century". W The Languages of Jerusalem, 49–56. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198239086.003.0004.

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Abstract THIS chapter will look in particular at the status of the three major Jewish languages spoken in Jerusalem in the nineteenth century. As background, we will first sketch the make-up of the Jewish population of the city in I 881, choosing that year to take advantage of the detailed description provided by Luncz (1882) in his first year-book, originally prepared to answer a set of questions posed by the Board of Deputies of British Jews in 1876. Leaving aside the Karaites, a small Jewish sect which rejected Talmudic Judaism, Luncz divided the Jewish population into Sephardim and Ashkenazim: the former were subdivided into Sephardim proper, who spoke Judaco-Spanish, and Moghrabim, who spoke Arabic; the latter differed from the Sephardim, he said, by ritual and by the fact that they spoke Judaeo-German.
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Oliver, Isaac W. "Conclusion". W Luke's Jewish Eschatology, 140–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530580.003.0006.

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The conclusion summarizes and returns to the key issues that are covered in the book. The question in Acts 1:6 implies restoration for Israel, which is evident throughout Luke and Acts. The restoration envisaged is comprehensive and collective. It entails spiritual renewal but also political and national restoration for the people of Israel. For Luke, the process leading toward Israel’s recovery has already begun ever since Jesus fulfilled his earthly mission in Jerusalem and reigns from the heavens above. However, due to complications, which divine providence had anticipated, full recovery, for the time being, eludes Israel. This will happen only at the parousia when Jesus returns to the city of Jerusalem as the victorious king of Israel. The chapter concludes with a critical reflection on the potential (ir)relevance of the historical investigation of Luke’s Jewish eschatology for discussing contemporary theological and political issues, including the state of Israel and Palestinian rights to national-political self-determination.
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Streszczenia konferencji na temat "Jerusalem Museum of the Jewish Book"

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Petkova, Tatyana V., i Daniel Galily. "Hava Nagila". W 6th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2020. http://dx.doi.org/10.32591/coas.e-conf.06.06073p.

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This article is about the story of a favorite Jewish song of many people around the world. Hava Nagila is one of the first modern Israeli folk songs in the Hebrew language. It went on to become a staple of band performers at Jewish weddings and bar/bat (b'nei) mitzvah celebrations. The melody is based on a Hassidic Nigun. According to sources, the melody is taken from a Ukrainian folk song from Bukovina. The text was probably the work of musicologist Abraham Zvi Idelsohn, written in 1918. The text was composed in 1918, to celebrate the Balfour Declaration and the British victory over the Turks in 1917. During World War I, Idelsohn served in the Turkish Army as a bandmaster in Gaza, returning to his research in Jerusalem at the end of the war in 1919. In 1922, he published the Hebrew song book, “Sefer Hashirim”, which includes the first publication of his arrangement of the song Hava Nagila.
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Petkova, Tatyana V., i Daniel Galily. "Hava Nagila". W 6th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2020. http://dx.doi.org/10.32591/coas.e-conf.06.06073p.

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This article is about the story of a favorite Jewish song of many people around the world. Hava Nagila is one of the first modern Israeli folk songs in the Hebrew language. It went on to become a staple of band performers at Jewish weddings and bar/bat (b'nei) mitzvah celebrations. The melody is based on a Hassidic Nigun. According to sources, the melody is taken from a Ukrainian folk song from Bukovina. The text was probably the work of musicologist Abraham Zvi Idelsohn, written in 1918. The text was composed in 1918, to celebrate the Balfour Declaration and the British victory over the Turks in 1917. During World War I, Idelsohn served in the Turkish Army as a bandmaster in Gaza, returning to his research in Jerusalem at the end of the war in 1919. In 1922, he published the Hebrew song book, “Sefer Hashirim”, which includes the first publication of his arrangement of the song Hava Nagila.
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Azulay Tapiero, Marilda. "Arquitectura, dispositivo de experiencia memorial. *** Architecture: a drive of memorial experience ." W 8º Congreso Internacional de Arquitectura Blanca - CIAB 8. Valencia: Universitat Politècnica València, 2018. http://dx.doi.org/10.4995/ciab8.2018.7604.

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La arquitectura puede introducirnos en la experiencia de la memoria; memoria como reflexión, y arquitectura como dispositivo para la experiencia memorial a la vez que contenedor de la información. Cada objeto es definido en un proceso en el que considerar diversos actores, sus voluntades, opciones y experiencias. Es el caso de las obras que aborda este trabajo, en las que evidenciar e interrogarnos sobre el gesto arquitectónico, la memoria evocada y su interpretación social. Obras que han alcanzado notoriedad por diferentes motivos: como la Sala del Recuerdo, de Arieh Elhanani, Arieh Sharon y Benjamin Idelson (1961) en Yad Vashem, Jerusalén; por su significado científico e histórico, como el Museo de Historia del Holocausto, también en Yad Vashem, de Moshé Safdie (2005); por su relevancia cultural o arquitectónica, como el Museo Judío (Ampliación del Museo de Berlín con el Departamento del Museo Judío) de Daniel Libeskind en Berlín (1999); e incluso por la controversia que han suscitado, como el Monumento en Memoria de los Judíos Asesinados de Europa, también en Berlín, conocido como el Monumento del Holocausto, de Peter Eisenman (2004).***Architecture can introduce us to the experience of memory; memory as reflection, and architecture as a drive for the experience of remembering as well as a container of information. Each object is de ned in a process in which different actors, their wills, options and experiences, are taken into account. This is the case of the artworks addressed by the present communication, in which we reveal and ask ourselves about the architectural gesture, the evoked memory and its social interpretation. Artworks that have achieved prominence for different reasons, such as the Hall of Remembrance, of Arieh Elhanani, Arieh Sharon and Benjamin Idelson (1961) in Yad Vashem, Jerusalem; for its scientific and historical significance, such as the Holocaust History Museum, also in Yad Vashem, by Moshe Safdie (2005); for its cultural or architectural relevance, such as the Jewish Museum (Extension of the Berlin Museum with the Department of the Jewish Museum) by Daniel Libeskind in Berlin (1999); and even because of the controversy they have raised, such as the Memorial to the Murdered Jews of Europe, also in Berlin, known as the Holocaust Memorial, by Peter Eisenman (2004).
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