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Haraszti György: Pannóniától Magyarországig A magyarországi zsidóság annotált kronológiája az előidőktől napjainkig I. Hágár földjén: A kezdetektől az ország három részre szakadásáig MTA BTK Történettudományi Intézet 2014., Magyar Történelmi Emlékek - Adattárak sorozat, 348 oldal
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Tradition and Capital in the Pinkas of Kolín Synagogue
The Ledger of the Synagogue Treasurers of the Kolín Synagogue (Heb. pinkas gabayim de-mata, shortened to pinkas g“d or pinkas gd“m2), is one of the extant materials relating to the history of the former Jewish community in Kolín. It was founded “at the time of the appointment [of new treasurers] on Friday 20 Tevet 491 (29 December 1730), so that all the seats in the synagogue could be registered in it, in order that the heritage is not passed from one tribe to another; and also, as is made clear within, so that the sacred books – the scrolls of the Torah – may be registered in it, and all the sacred utensils which will be entrusted into our hands by the representatives of our community, may they be protected by their Rock and their Redeemer, since the old books were burnt by the fire that befell our community.
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The article reviews demographic transformations of the Jewish population now living in Belarus. The statistical and substantive analysis covers the whole 20th century. In the first part of the article the author determines the number of Jews at the turn of the 19th century. The interpretation was based on the results of a census taken in the Russian Empire in 1897. For the region in question it showed 915.2 thousand inhabitants confessing the Mosaic faith, who considered themselves to be of Jewish nationality. They then accounted for 14.1% of the population of Byelorussian lands, especially in the cities and small trading locations, where they outnumbered other ethnic groups. Next the article looks at the geopolitical and demographic consequences of World War I. Byelorussian lands were divided between the Soviet Union and Poland. The size and spatial distribution of the Jewish population was determined based on Polish (1921, 1931), and Jewish (1926, 1939) censuses. A large part of the article deals with the extermination of the Jewish population during the Nazi occupation. The author determined the demographic losses resulting from the Holocaust. There is rather a lot of controversy over this issue in the literature on the subject. According to Eberhardt, these losses totaled 620,000 people, of whom 570,000 were Byelorussian Jews. The last part of the article looks at the demographics of the Jewish population in the second half of the 20th century and the yearly years of the 21st century. The conclusions were based on censuses taken in 1959, 1989, 1999 and 2009. They showed a steady demographic regression, attributed to regular emigration combined with attrition. The latest census, taken in 2009, showed only 12,900 people declaring to be Jewish. These statistics prove that the shrinking of the Jewish minority in Byelorussian lands proceeds unabated.
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When an early Christian author polemicizes with Judaism, the question arises whether the polemic really attests to existing Jewish views or rather to intra-Christian doubts and uncertainties. Having surveyed some polemical strategies found with Justin Martyr and Aphrahat, the article uses them as backdrop for discussion of the late fourth century Theodore of Mopsuestia's portrait of "Jewish cognitive limitations" in his Commentary on John. Theodore's stance is found to be distinguished by an illuminating combination of low christology and what might be called mitigated supersessionism with regard to the Jews – especially noteworthy as it features in the Commentary on John, the Gospel generally viewed as both strongly anti-Jewish and propagating very high christology. It is suggested that Theodore's outstanding readiness – in contradistinction to Justin and Aphrahat – to show understanding of the "Jewish predicament" indicates that for him the "Jewish stance" actually reflects intra-Christian doubts. Theodore can identify with the unbelieving Jews because as a Christian he is aware of the difficulty to comprehend still developing and hard-to-digest concepts of the divine logos' incarnation.
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This study analyzes cases of violent criminal acts against Jews that went before regional criminal courts in Brno and Uherské Hradištì. Specifically, it deals with cases that were deemed to be acts of public violence under the Penal Code on Crimes, Misdemeanours and Trespasses Act 117/1852 of the Imperial Statute Book. Court records are one of the sources that help to clarify the frequency, form and nature of these violent acts. The study seeks to outline the typology of these cases; above all, it underlines the fundamental difference between violence committed by individuals and collective violence. Particular attention is paid to mass attacks against Jews at the turn of the 19th and 20th centuries, especially in 1899. It also considers the political and social contexts of the time in order to help explain the assailants’ motivations. In addition, it constructs a social profile of a typical perpetrator of acts of public violence against Jews. In this way, it contributes to the discussion of the nature of the antisemitism of that period.
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Based on the extensive research of archival fonds conducted within the internationalYerusha project, this paper provides a basic overview of the sources on the history of Moravian Jewish political communities. The research was carried out mostly in the Moravian Provincial Archives in Brno and in several Moravian State District Archives, partly also in the Archives of the Jewish Museum in Prague. What is presented is a typology of the sources and their originators. The archival sources contain primarily the minutes of meetings of municipal boards, files and accounting records. The relevant material is to be found in the archival fonds of Jewish political communities, Jewish religious communities, Jewish schools, Christian communities (towns, villages), associations, district and regional institutions. Seal matrices and stamps of the communities, which are kept in various institutions, are singled out as a special type of source. The paper also evaluates the hitherto expert literature on the subject. The Appendix provides an overview of extant archival material and literature entries pertinent to the history of all the 27 Moravian Jewish political communities, as well as an extensive bibliography.
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Benedykt Chmielowski (1700–1763), a Catholic priest, the author of the New Athens encyclopedia (extended edition: Lwów, 1754–1756) included in his polyhistorical work plenty of information on issues related to Jews. The article discusses these issues and connects their specificity with the character of different parts of the work in which Chmielowski placed them as well as with the detected and secret sources of his knowledge about Jews (especially books by early modern scholars) and the ways he dealt with those sources. The author of the article also shows Chmielowski’s writing strategies, placing New Athens in the tradition of baroque encyclopedism—a literary production typical of the previous epoch.
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The second part of the article is the model of ten degrees-stages of the raising of the Russian tradition according to the magic fairy-tales (the motif of Ivan Tsarevich) and the model winning the superior power according to the common knowledge on the Moscow Russia and the Russian Empire. The three appointed models are compared and the features of each of the three are determined.
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The article presents the writings of modern Russian aphorists, focused on Jewish motives. The aphorisms were divided into few groups: inspired by the Bible, by the history of the Jewish Nation, by politics or Jewish-related stereotypes. Because of an ambiguous nature of the aphorisms, presented writings can be understood in many different ways.
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In sections 10 and 15 of the fifth chapter of The Book of the Kuzari, Judah Halevi offers a summary of Arabic philosophers’ (al-falasifa) views on the human soul in order to submit them to critique. He puts them in a mouth of a Jewish sage debating with the Khazar king. The critique of philosophers’ opinions surprises the Khazar king, who seemingly had already accepted their arguments. In his description of philosophers’ views, Halevi summarizes and paraphrases an early treatise by Avicenna, Compendium of the Soul (Al-maqala fi an-nafs), without however mentioning the source. The argument of the author of The Book of the Kuzari is mostly of Aristotelian character, nonetheless in his description of cognitive psychological process as a connection between synthesis (tarkib) and analysis (tahlil) Platonic traces can also be found, whereas in his accepting of the divine emanation (al-fayd al-ilahi) as one of the sources of knowledge – Neoplatonic ones. In addition, while arguing against the opinions of philosophers, Halevi draws from the thought of al-Ghazali, who devoted his famous work Incoherence of Philosophers (Tahafut al-falasifa) to this subject. The aim of this article is to present a Polish translation of the relevant excerpt of The Book of the Kuzari introduced by a concise discussion of its key features and Halevi’s Arabic sources.
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Bereznai Zsuzsanna – Kircz Olga: Ötszáz év egy kecskeméti zsidó család életéből (XVI–XX. század) Kecskemét, 2020, 120 lap, 1 melléklet A Kecskeméti Katona József Múzeum Közleményei 5. (Új sorozat)
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The article seeks to understand the current condition of the new Jewish cemetery in Lublin, Poland. While it briefly presents the prewar history of the cemetery, the focus of the paper is on the afterwar period 1944–1992. The cemetery becomes a palimpsest of memory researched through activities, documents, media reports, and transformations of the area. The activities of Jewish organizations both in Poland and abroad, as well as activities of the local municipality create an image of both neglect and celebration. The specific situation of the cemetery as a functioning burial area is also explained in the context of politics and memory, as well as the general condition of the Jewish community in communist Poland.
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Le travail met en évidence un thème controversé, des Juifs et de leur évolution au sein de la société. Après avoir analysé des documents historiques et même bibliques, on parle des premiers Juifs arrivés en Europe. Depuis 1942, nous pouvons dire que la période la plus difficile que les Juifs allaient traverser commence. Les nazis ont décidé de mettre en œuvre une nouvelle méthode qu’ils ont appelée la solution finale au problème juif, méthode qui impliquait des massacres beaucoup plus rapides et l’exploitation du travail, solution qui serait mise en œuvre avec l’aide de camps de concentration et de travail
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The article presents a little-known catechism for Karaite children from 1820, preserved in the manuscript of the National Library of Russia F 946 op. 1 No. 438. This catechism, written in Hebrew, is an important testimony to the history of Karaite education in Eastern Europe. It contains the most important Karaite faith principles presented in the form of questions and answers for teaching Karaite children. It is particularly noteworthy in the context of the transformation of ethnic and religious identity of the Karaites in the 19th century, and also because of its similarity to the widely published Rabbinical catechism Leqaḥ Ṭov by Abraham Jagel
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