Bernd Rüthers: Die unbegrenzte Auslegung
Review of: Bernd Rüthers, Die unbegrenzte Auslegung 8. unveränderte, um ein neues Nachwort, verlängerte Auflage. Tübingen: Mohr Siebeck, 2017, 550 S., ISBN 978-3-16-155445-2
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Review of: Bernd Rüthers, Die unbegrenzte Auslegung 8. unveränderte, um ein neues Nachwort, verlängerte Auflage. Tübingen: Mohr Siebeck, 2017, 550 S., ISBN 978-3-16-155445-2
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The article is divided into three main sections: the first section analyzes the wife’s role in the Jewish marriage, as well as various questions which are inseparable from her status in Judaism, such as social life, equality, and polygamy. The se¬cond section deals with the institution of marriage in Judaism, the very wedding ceremony, and various practical questions which may arise during the wedding and later. These include issues such as the ketubah and divorce. In the last section of this article, the author seeks to present the Judaistic stance toward violence against women, especially towards beating up and raping, and he ends with the Judaistic view on how we should treat our wives. The author analyzes the afo¬rementioned topics from the Old Testament Scripture, the Jewish law, and the Rabbinic literature from the days of Talmud until today. The author breaks down these questions based on a series of sources from the Rabbinic literature, from the days of Talmud, through the Middle Ages, all the way to the modern Rabbis, and the literature which has been translated into Croatian for the first time. The texts have been translated from Hebrew and Aramaic by the author himself.
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Krinka Vidaković-Petrov has devoted much of her extensive academic career to studying the Hispanist Kalmi Baruh. In fact, the researcher considers him the «father» of the Spanish studies in Yugoslavia. The present article intends to analyze her personal connection with the Bosnian-Sephardic intellectual through the biographical method, including the attendance to one of her academic presentations, three meetings that took place in Belgrade and a personal document written by her. The aim of the article, despite the limitations of this research model, is to highlight the relevance of the work carried out by Vidaković-Petrov and to analyze the cognitive fundamentals that justify her interest in Kalmi Baruh in personally and professionally disadvantageous conditions, but which show a strong political determination to give voice to the Sephardic world after the Holocaust.
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The Czechoslovak Republic was created as the national state of the Czechs and Slovaks. Although it was based on the ethnic principle, the new state simultaneously assured relatively extensive rights for its national and religious minorities; in the Czech lands primarily for Czech Germans and the structured Jewish minority (in the new state, Jews could claim Jewish nationality and religion, or only Jewish religion). Although the Jewish minority was ideologically and politically heterogeneous and absolutely loyal to the state, it repeatedly became, not for the first time historically, the target of largely socially and ethnically motivated attacks after the foundation of the Republic. However, their nature was escalated even more by the difficult social conditions following World War I and the generally traumatic experience of the unexpected world war. Contemporary journalism helped disseminate the image of Jews as the main culprits who had caused the world war and were responsible for the general post-war destabilisation and shortages, Jews as non-state building residents of the republic, disloyal, pro-German orientated asocial elements, intensified by the image of Jewish refugees from Galicia and Bukovina, justly or unjustly accused of operating chain businesses. Contemporary journalism also emphasised the traditional image of Czech Germans as the ancient enemy of the Czech nation, currently accused of starting World War I. e fact that most Czech Germans were truly disloyal citizens of the new state after the foundation of the republic (and again in the 1930s) was balanced by the efforts of the Czechoslovak government to “win the Germans over for the new state” and therefore controlled the suppression of anti-German sentiments which were often linked to anti-Jewish sentiments. The text questions the significance of the image of the national enemy at a time in history that saw the destabilisation of existing socio-political relations, undoubtedly represented by the dissolution of the monarchy and the rise of new national states in Central Europe and their contemporary visualisation.
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For many years, the Jewish Museum in Prague has been documenting and researching a large collection of genizah finds from Bohemia and Moravia. This collection contains once-used Jewish ritual objects of various age (16th–19th century), especially texts that no longer served their purpose but were placed in a storage area, usually in a synagogue attic – out of respect for the Hebrew letters and for other religious reasons. In addition to assessing the current state of research and the processing of genizah finds, as well as their museumization, this article focuses primarily on a theoretical description of the genizah as a liminal space.
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This paper aims to analyze the construction of the religious and ethnic otherness in the 19th century Orthodox iconography from Southern Transylvania. If the religious identity is still powerful in the 18th, as we approach the middle of the next century, the frequency of the visual insertions with ethnical and social references increases. The phenomenon can be examined in a rewarding way for the historiographic research and cultural studies in the mural painting from the Romanian churches. The visual sequences belonging to the Passion Cycle, disseminated in a specific geographical area from three generations family of artists, will be investigated in their symbolic and ideological dimension.
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No country suffered more under Nazi occupation, yet official recognition of Jewish losses has been slow in coming.
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Doświadczenia żydowskich emigrantów z Polski po II wojnie światowej można przyporządkować odpowiednim falom migracyjnym, następującym po istotnych wydarzeniach historycznych. Przykładem tego jest alija gomułkowska z lat 1956–1960 oraz emigracja po wydarzeniach Marca 1968 r. Niniejszy tekst dotyczy narracji świadków historii – polskich Żydów, którzy opuści kraj w jednej z tych dwóch fal i osiadli na stałe w Izraelu. W oparciu o relacje historii mówionej odtwarzam ich trajektorie biograficzne, w tym punkty styczne narracji oraz stosunek rozmówców do Polski, wyrażający się w pamięci o „pierwszej ojczyźnie”, kulturowym zakorzenieniu oraz obecnej aktywności wobec Polski. Wynikające z narracji deklaracje uwypuklają dwoistość tożsamości świadków historii, ich identyfikacje z żydowskością oraz polskością. Natomiast obraz Polski, często sentymentalny i nostalgiczny, jest mocno zakorzeniony w doświadczeniach z okresu pobytu w kraju, zarówno tych pozytywnych (relacje międzyludzkie, miejsca), jak i negatywnych (antysemityzm). Wpływają na niego również współczesne wydarzenia oraz podróże do Polski. The experiences of Jewish emigrants from Poland after World War II can be categorised according to the appropriate migratory waves occurring following significant historical events. An example of this is the Gomułka Aliyah of the years 1956 to 1960 and emigration after the events of March 1968. This text concerns the narration of witnesses to history – Polish Jews – who left the country during one of these two waves and who settled permanently in Israel. Based on their oral history narratives, I describe their biographical trajectories, including points touching upon the narrative and the relationship of the interlocutors to Poland, as expressed in their memory of “their first homeland”, their cultural roots and their current activities connected with Poland. The declarations resulting from the narratives highlight the duality of the identity of witnesses to history: their identification with Jewishness and Polishness. However, the image of Poland, often sentimental and nostalgic, is firmly rooted in their experiences of their time in the country, both positive (personal relationships, places) and negative (antisemitism). This image is also influenced by contemporary events and visits to Poland.
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Photography has been seen as the tool to release the facts, as well and it has witnessed the war and the sorrow for long years. This witnessing has gained the interest of the artist to the photography and thus memory bridges have been constructed due to photographs. One of these artists is Shimon Attie. Shimon Attie, especially known for his works named signs of the fact, focuses on the relationship of space, memory and identity. In his project named 'the Writing on the Wall', the artist had collected the memorial photographs of the Jewish people who lived in Berlin and he reflected these photographs on the walls of the apartments in Berlin, thus the artist keeps the memories fresh by including pieces of past on today's spaces. Another artist, who wants to open the door of the past by photography, Marcelo Brodsky searches the competency of the photography in conctructing bridge between the collective historical narration and personal memory in his works. In this research, Shimon Attie and Marcelo Brodsky's works for releasing the stories beyond the photgraphs and recommenting the photographs project, take place. Thus the photograph and memory relationship has been tried to be researched on the works of the artists.
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Yahudi olmayanların statüsü ve onlarla ilişkiler meselesi Tanaḥ’ı, ardından rabbileri, oradan da günümüze kadar Yahudi geleneğini meşgul etmiş olup felsefî, politik ve pratik birçok alanla bağlı yönleri vardır.
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Human sacrifice seems to have been a well-known phenomenon of religious practices in the Ancient Near East. Our sources reveal different forms of this practice which we can label as collective and individual sacrifices. Collective sacrifice is the war made in the name of or by the order of gods. Its biblical form is called חרם presented e.g. in the Book of Joshua. Similarly collective sacrifice is the putting to death the died ruler’s servants. Next to these cases, when a group of people performed the sacrifice on another group, a separate case is the execution of a single person by a group. Individual sacrifice made by individuals (the homo necans) was the most popular and children, generally the firstborns were the victims. The substitutional character of this sacrifice is recognized in several religions, but in the orthodox Yahwistic religion the human firstborns were also substituted. This act was connected to the atonement for sins and became the typos of this idea in Christianity.
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Regional news highlights: parents caught in the middle of Moscow protests; apartments in Abkhazia; Prague’s Lennon wall; Coca-Cola and gays in Hungary; and the Vilnius synagogue.
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In the paper, a short history of the Haggadah is presented, and the analysis of the expressions related to the unity and God’s mercy in its text was performed. Hebrew words were compared to the similar ones, present in the Syriac Anaphora of St. James, Lord’s Brother. Both Haggadah and Anaphora texts used in the analysis were published recently, familiar to the today’s Jews and Syriac Christians who belong to the Church of Antioch. The analysis proved that despite of many centuries of separation, many words and expressions are still similar in both liturgies.
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Die Griechen und die Eigeborenen ehrten in gleicher Weise die griechische und einheimische Gottheiten und schenkten wertvolle Weihgaben ihren Tempeln. Diese Toleranz konnte sehr viel zu der jahrhundertelang ungebrochenen Entwicklung von Dura-Europos beitragen.
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The article presents a summary of the reflections and research of the author (and the wider research team) on the Europeanization of heritage and memory in holocaust and World War II museums, exhibitions and educational projects in Poland and gives a theoretical overview on the issue. In how far does the Polish way of commemoration reflect the postulates of academic research in this field? Currently in Europe, the trend in historical museums shifts from the sheer presentation of the past towards a more open format, including references to human rights, tolerance and non-discrimination. Furthermore, European museology develops towards being a platform of democratic discussion and the negotiation of meanings. What can be the potential role of Polish Holocaust and World War II museums? And how are these postulates in practice realized in cultural institutions and museums dealing with one of the greatest disasters in modern history? The research sample included the Auschwitz-Birkenau State Museum, the State Museum at Majdanek, the Home Army Museum in Kraków, the Ulma Family Museum of Poles Saving Jews in World War II in Markowa and a number of other institutions in Poland.
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Today’s regional highlights: Russian mercenaries; Tskhinvali’s Jewish Quarter; new markets for Tesla; hospitality in Albania; and three Russian sisters on trial.
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Yeni Arap-İslâm împaratorluğu’nu teşkil eden Yakın Doğu, Kuzey Afrika ve Ispanya’daki Yahûdîlerin tarihi bakımından Arap fetihlerinin ehemmiyeti, her tarihi hâdisede olduğu gibi, ancak uygun tarihsel bağlanımda düşünüldüğü zaman, daha doğru bir şekilde değerlendirilebilir.
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While the First World War was continuing in 1917, the Middle East, which Muslims considered sacred, were occupied by the British. Palestine was an important region for Muslims, Christians and Jews. The Jews began to dream of a Jewish National Home in Palestine from the beginning of the 19th century, due to their active position in British politics. Of course, such a thought could not be realized under Turkish administration. The British occupation in Palestine gave the Zionists the opportunity to found the “Jewish National Home” that they had long waited for. Thus, under the auspices of the British Military and Mandate Administration in Palestine, mass Jewish immigration, which had not been allowed under Turkish administration, began. The Jewish immigration, known as Aliyah, created an atmosphere of conflict that put an end to the peace that had existed for centuries under the Turkish administration. The political developments in Europe after 1930 quickly increased the Jewish immigration. A large amount of financial capital arrived in Palestine with these immigrations. In the fields of agriculture, industry, education, politics and economy the rift between the Jews and Arabs increased. Many towns, such as Tel Aviv, began to develop rapidly. The Jews grew stronger not only in industry but also in agriculture. Jews bought most of the agricultural land in the hands of the Arabs. The Arabs, who claimed that the migration was an Anglo-Jewish plan, started to react strongly. However, the Arabs did not sufficiently defend their rights because of the divisions among themselves and the Jewish lobby's power in London. Even though the British claimed to have exercised neutral administration, it yielded to the pressures of the Jewish community, which they described as very wealthy and enterprising. Palestinian Arabs were subjected to great injustices in the process leading from the occupation of Palestine to the establishment of the State of Israel. The Arabs launched a struggle in the political and legal fields from 1933 onwards, without achieving any results.
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