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Individuals attempted to utilize existing connections with high ranking officials of the Jewish community in Yugoslavia so as to better their own and the position of their family members within the process of mass emigration to Israel. In these situations, the basic organizational framework of the process was modified so as to fit the needs of a specific person. Consequently, each of these émigrés was leaving the country under completely unique circumstances. Analysing the personal histories of these individuals is therefore a way into better understanding the general framework of the migration process, through way of identifying what exceptions were made in a specific case. This paper focuses on the experience of Franjo Galamboš, the only participant leaving Yugoslavia within organized emigration who was deported from the newly formed Jewish state in the Middle East. After having left the country with direct assistance by the president of the Federation of Jewish religious communities, he was sent back from Haifa within days. This decision was backed by claims of Galamboš not being Jewish, not being of the appropriate age and finally not having anyone to sustain him in Israel in the case of himself not being able to do so. The return of Galamboš to Yugoslavia raised organizational questions never to be addressed within the migration process, primarily those of property and citizenship. Although this single example can not be considered representative of any such case within organized migration from Yugoslavia to Israel as a whole, it must be viewed as offering unique insight into aspects of it that would otherwise remain unnoticed and therefore very significant. Documents held at the Archives of the Jewish historical Museum in Belgrade were used in writing this paper.
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Freedom of speech as an important human right is diminished when speaking out for Palestinian rights. The paper examines this assertion through three case examples from Australia. These are academic freedom, media freedom and freedom of political representation and expression. To provide context to the free speech debates, an overview is presented of the conflict as well as an outline of the Boycott, Divestments and Sanctions campaign.
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In my article I compare two versions of Jewish religiosity. The literary works, which feature believers of Judaism from Eastern Europa and Haskala supporters were written in Polish (Melcer), Yiddish (Schneersohn) and German (Döblin).
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Per centinaia di migliaia di lettori prima, e per milioni di spettatori poi, Jan Karski – o meglio Jan Kozielewski – è stato vuoi l’autore del bestseller Story of a Secret State, vuoi uno dei testimoni più autorevoli intervistati da Claude Lanzmann nel suo capolavoro Shoah. Non tutti però sono consapevoli del fatto che Jan Karski non è stato solo l’emissario del governo clandestino polacco durante la Seconda guerra mondiale, un testimone dell’Olocausto e un messaggero che avrebbe cercato di attirare l’attenzione del cosiddetto mondo civile sullo sterminio degli ebrei dell’Europa orientale, ma anche un personaggio letterario, tanto in vita quanto dopo la sua morte. E nella sua ipostasi di personaggio, Karski sembra aver conservato una sua tragica caratteristica costante: la disperata volontà di essere ascoltato, compreso e creduto da uditori che non erano in grado o non intendevano prestar fede a quello che aveva da dire.
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In uno dei frammenti non utilizzati della lunga intervista di Lanzmann a Jan Karski, oggi accessibile sul sito internet dell’Holocaust Memorial Museum (), la cinepresa inquadra fugacemente un suo ritratto un po’ zingaresco. Pola ci sorride mestamente, vestita di rosso, con un barboncino nero sulle ginocchia, a destra del divano su cui Jan Karski – con una tensione che lo attraversa come una scarica elettrica – narra la sua visita clandestina nel campo di concentramento di Bełżec.
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Tales about Jesus Christ are infinite because of the mixture between myth and reality in the examination of historical Jesus. However, there is a need to re-examine the sequence of events that led to the killing of Jesus Christ. Available evidence as demonstrated in this paper entirely exonerates the Jews in the annihilation of Jesus Christ. Most importantly, the context of historical objectivity points to the direction that Jesus Christ was a victim of the mob who can either be or not the Sadducees, Pharisees, Romans, or the Jews. The Jewish involvement in the crucifixion of Jesus Christ was adumbrated and doctored by the synoptic gospel crusaders of Matthew, Luke, Mark, and John in their defense of certain status quo not built on historical realities.
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La dicotomia fra particolarismo e universalismo è centrale nel pensiero ebraico. La prospettiva messianica, che alcuni autori e correnti di pensiero profetizzano come salvezza per i giusti della terra indipendentemente dal loro credo', è stata spesso vista alla base della partecipazione ebraica ai movimenti che propugnavano il riscatto sociale.
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The article examines the issue of Marian spirituality in the light of biblical revelation. It reminds us that although the original proclamation of the apostles, i.e. the kerygma contained in the Acts of the Apostles, focuses on the key event of the salvation of Jesus’ death and resurrection, without any direct mention of his Mother, the Apostle Paul mentions the Mother of the Messiah (Gal 4:4), and the evangelists not only place her in God’s salvific plan, but also show her virgin motherhood through the action of the Holy Spirit (Matt 1:18–25), and using different ways shape her spirituality. The Virgin of Nazareth, as a pilgrim in faith (Lk 1:45), a model of prayer (Lk 1:46; Acts 1:14) and a model of meditations on the word of God (Lk 2:19.51), is worthy of praise according to her own prophetic words, “From now on all generations will call me blessed” (Lk 1:48). The people of God, following Elizabeth (Lk 1:42), should proclaim Mary blessed because God, through his Angel (Lk 1:28), called her “full of grace” and chose her from all women as the mother of his son. Moreover, Christ’s followers should take Mary as the beloved disciple did (Jn 19:27) and should keep her “spiritual will” from Cana of Galilee: “do whatever he tells you” (Jn 2:5), which harmonizes with the words of God the Father in the theophany on Mount Tabor “Listen to him!” (Matt 17:5). The Bible shows Mary having with a unique task to fulfil in the history of salvation, which Christians must recognize by accepting her, opening themselves to her glory and accepting her motherly and exemplary attitude, always keeping in mind the full picture of the biblical message.
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Touching Jesus’ garment by a woman suffering from a twelve-year discharge of blood rendered an uncontrolled flow of power (δύναμις) from his body and cured her. Did the fact that the woman’s touch concerned this specific part of the robe of the Master of Nazareth have some meaning? Bearing in mind the law of wearing tassels upon the hem of the garment (Deut 22:12) as well as the prophecy from Zach 8:23, we follow the history and the meaning of this appendage to the garment. It is certain that tassels upon robes were not an idea that originated in Jewish culture. We find evidence of garments with this kind of adornment on two Minoan seal stones from around the 17th c. BC, Assyrian bas-reliefs (9th c. BC) and also on some Egyptian artefacts (starting from around 15th c. BC). They are visible as additions to the robes of both important people (king, priest) and deities. In many cultures, tassels upon the robe gave a special status to the person who wore them. They served as seals and as such they constituted an alter ego of a person. Touching or grasping the fringes of someone’s robe gave the owner an aff ection and gave him that person’s power. It seems that the Jews, to the preexisting custom of wearing this ornament, added, following God’s command, a specifi cally Jewish order to put in the tassels a blue thread (Num 15:38). Wearing the fringes widened with a new dimension – they were supposed to remind people of God’s commandments and his presence. In the case of the sick woman touching Jesus and also in the passage of Matt 14:34–36, where the sick people ask whether they could touch “the fringes of his cloak” both dimensions (ethnic – power, and specifi cally Jewish – memory of God commandments) are significant.
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Review of: Susanne Talabardon - Marcin Wodziński: Hasidism. Key Questions. Oxford University Press. New York 2018. xxxi, 336 S., Ill. ISBN 978-0-19-063126-0. (£ 47,99.)
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Review of: Abraham Teitelbaum: Warschauer Innenhöfe. Jüdisches Leben um 1900. Erinnerungen. Aus dem Jiddischen von Daniel Wartenberg . Hrsg. von Frank Beer. Wallstein Verlag. Göttingen 2017. 234 S., Ill. ISBN 978-3-8353-3138-9. (€ 24,90.). Reviewed by Stephanie Kowitz-Harms.
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