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The author examines the legislative means by which the Jewish minority in Romania was dispossessed of its assets prior to World War II by the fascist regime and in the wake of this war by the communist regime. The study examines how the post-World War II government wilfully hindered the restitution of unlawfully taken Jewish assets and how it not only allowed the perpetuation of the dispossession which took place during the Holocaust but also added measures for the nationalization of Jewish assets. The post-1989 restitution process is also examined briefly to outline the successive failure of the Romanian Government to enact proper restitution.
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The text presents parallel Polish and Yiddish proverbs which refer to animals. Since ancient times, animals have occupied a special position in the traditions of culture as objects of admiration or contempt, and in effect acting as positive or negative role models. However, in different cultural circles, parallel experiences and observations may be associated with different animals. A large number of identical Polish and Yiddish proverbs testifies to a shared way of life, anchored both in the Old Testament and in the cultural and geographical space, in which Poles and Jews participated since the Middle Ages.
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Review of: Visual Antisemitism in Central Europe. Imagery of Hatred. Hrsg. von Jakub Hauser und Eva Janáčová . De Gruyter Oldenbourg. Berlin – Boston 2021. X, 290 S. ISBN 978- 3-11-061607-1. (€ 89,95.)
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Review of: Reinhold Lütgemeier-Davin: Karl Laabs. Ein Juden- und Polenretter in Krenau/Chrzanów. Ein „Gerechter unter den Völkern“ aus Hann. Münden. Schüren. Marburg 2020. 140 S. Ill. ISBN 978-3-7410-0268-7. (€ 14,80,–.)
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Review of: Jeffrey Koerber: Borderland Generation. Soviet and Polish Jews under Hitler. Syracuse University Press. Syracuse, NY 2020. XIV, 421 S. ISBN 978-0-8156-3619-9. ($ 39,95–.)
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Review of: Syberiada Żydów polskich. Losy uchodźców z Zagłady. [Polnische Juden in Sibirien. Das Schicksal der vor dem Judenmord Geflohenen.] Hrsg. von Lidia Zessin-Jurek und Katharina Friedla. Żydowski Instytut Historyczny im. Emanuela Ringelbluma. Warszawa 2020. 695 S., Ill. ISBN 978-83-66485-16-7. (PLN 53,–.)
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Review of: Georges Didi-Huberman: Zerstoben. Eine Reise in das Ringelblum-Archiv des Warschauer Ghettos. Aus dem Französischen von Horst Brühmann. Konstanz University Press. Konstanz 2022. 141 S., Ill. ISBN 978-3-8353-9146-8. (€ 22,–.)
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The Report on the work of the board and management of the Jewish religious municipality in Skopje during the election period from 1936 to 1939, which is the subject of elaboration in this paper, represents a valuable historical source that captures rather vividly the engagement of the municipality throughout this period. The text of the Report is presented in fifteen pages and consists of an introductory part, thirteen chapters and a conclusion. What is clearly visible from its content is the dedication of its board and management to deal with the challenges they faced such as the internal conditions of the municipality itself, its members, and its finances; the issues related to municipal administration and to providing aid to its poorer members in medicines, food and clothing; the cultural and educational work it engaged in, especially with respect to the education of the students, and the work of various associations it assisted – cultural, musical, and sports associations, clubs, funds, etc.
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The question of potestas gladii in Jesus’ trial, i.e., who had the legal authority to put him to death has been for a long time one of the puzzles of the New Testament scholarship. The present article resolves the question with a balanced view that even if the ultimate potestas gladii belonged to the Roman procurator, the Jewish Sanhedrin possessed the right to condemn and execute Jesus to death on charges of the Temple offences and blasphemous utterances. However, Jesus´ activity encompassed more than just a religious threat. The Jewish representatives feared also a public tumult and uprising if they had tried to put Jesus to death by themselves. They also did not want to be publicly blamed by the masses for killing a prophet type of a person and thereby adding to their negative public reputation. Therefore they handed Jesus to Pilate even though they could execute him by themselves on the basis of blasphemy.
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The concept of apostle before Paul and during his times was broad enough to embrace three groups of people - the Jerusalem appearance apostles, wandering Hellenistic missionaries commissioned by the Holy Spirit and representatives of congregation. Influenced by the Jewish legal institution of “messenger”, Jesus sent out his disciples for a temporary and nationally limited pre-resurrection mission. Twenty years or so after the resurrection, the existence of two missionary concepts of apostle (the Jerusalem appearance apostles, wandering missionaries) reflects the two communities in the primitive Church (Palestinian Jewish Christianity, Hellenistic Jewish Christianity) that implemented Jesus’ pre-resurrection concept. Paul, starting as a wandering missionary apostle, grounded his apostolate in the Christ event and thus marked the trajectory of apostle concept development that ultimately ended as a restrictive category for the Twelve only.
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The Greek culture and thinking spread across the Middle East thanks to the conquests of Alexander the Great. Greek was used in schools and in trading. The great leader's plan of Hellenisation included the setting up of Greek colonies such as Samaria, Ptolemais, Philoteria and Scytopolis in the conquered territories. After the fall of the great Macedonian empire, under the successive reign of Syria and Egypt, some Jews adopted the Greek culture while others, who followed the Jewish faith and tradition, strongly opposed this Hellenistic current. The Hellenisation of the Jews was carried out at a diplomatic level, see Alexander the Great, the Ptolemies and partially the Seleucids. The forced Hellenisation of the Jews ordered by Antiochus IV Epiphanes produced two effects. Firstly, many Jews that sympathised with Hellenism embraced the Greek culture and abandoned their Jewish faith. Secondly, the Jews that followed the faith joined the Hasideans to defend, through fight and confession, their faith and country at the cost of their lives. The Maccabees are an example in this regard. Hellenism had a strong impact upon different forms of Jewish expressions, such as literature or architecture, and, to a certain extend, on the entire social life.However, the Jews were firm in their religion and faith and rejected the Greek influence to a large extent.
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This article explores the relationship between consciousness and the historical urban space of the former Jewish Ghetto in Vilnius, Lithuania. This relationship is investigated primarily within the existentialist school of philosophy and takes its point of departure from Sartre’s ‘gaze’ or ‘look’ from his philosophical work, Being and Nothingness. Within this existentialist schematic the ‘look’ is methodologically sub-divided into i) ‘being looked at’ and ii) the ‘look looked at’. This paper further discerns the nuances of consciousness within the field of phenomenology in terms of upsurges and decompressions when ‘being looked at’ in the Ghetto. That is, when walking its streets and ‘being seen’ by, and through the Ghetto’s windows. Subject is primarily understood as subdivided into Self, ‘I’ and ‘me’, thus rendering it as carrying a non-stable first-person perspective.
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The author describes ending her 25 years long therapeutic work with the Holocaust Survivors. In doing so she wonders what sort of processes made it possible to work through mourning connected with the conclusion of the programme and the death of the Survivors. In addition, she proposes a hypothesis maintaining that social processes associated with the pandemic and the climate catastrophe brought the reality of death and the procedure of coming to terms with it closer. The text ends with a reflection concerning the memory of the Holocaust after the death of its last witnesses.
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The co-creator of SchulzFest writes about tomorrow – ensconced in yesterday and for this reason emerging from the latter. The text contains intermingled motifs connected with the texts: Wiosna (Spring) and Druga jesień (Second Autumn) by Bruno Schulz as well as the Second Autumn literary-artistic project organised for the past twenty years in Drohobych upon the anniversary of the writer’s death. Wiera Meniok also mentions the tomorrow of another, meta-Schulzian Second Autumn and “Acta Schulziana” dedicated to Schulz, whose particular volumes she discusses in detail.
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The war goes on. It takes place close by and pertains to us directly. Ukraine fights for its freedom and the truth of its existence, but also for the freedom of all of us and the truth of our identity as people. It fights in defence of its sovereignty, but also to protect that which remains the foundation of our culture – aware of its roots, sovereign, based on the human dignity of the culture of Europe and the free world. This year the Drohobych SchulzFest has exceptionally also a Lublin version. An expression of solidarity with struggling Ukraine – a symbolic act and, at the same time, actual activity. I believe in the real power of such acts. More, I profoundly believe in the human value of the fact that we are here and that some of us will soon be in Drohobych. Numerous institutions have supported both parts of this year’s SchulzFest. They include also Polish PEN Club – hence I cite the opening sentences of the PEN Charter: “Literature knows no frontiers and must remain common currency among people in spite of political or international upheavals. In all circumstances, and particularly in time of war, works of art, the patrimony of humanity at large, should be left untouched by national or political passion. Members of PEN should at all times use what influence they have in favour of good understanding and mutual respect between nations and people; they pledge themselves to do their utmost to dispel all hatreds and to champion the ideal of one humanity living in peace and equality in one world”. This is exactly what we are doing. This is also how I envisage SchulzFest. I believe that our presence here constitutes a special value and is a symbolic act that possesses real power. We are people of the word, thought, and imagination. Our domain is culture, art, the symbolic tissue of the world. This enables us to see the full spectre of human reality. We do not close our eyes against the horror of war, its cruelty and absurdity. On the contrary, we keep our eyes wide-open. They reflect terror and anger. There is the pungent smoke of phosphorus bombs. And there are tears. But we should not allow for our world to be written exclusively with the alphabet of war so that the latter would dictate our existence. This is also why we return to Schulz, are both here and on our way to Drohobych. This year’s SchulzFest is symbolic and, at the same time, actual activity. I believe in the real power of such acts. I believe in the profoundly human value of the fact that we are here and that we use art to oppose the senseless and bestial Russian invasion of Ukraine. Art is not weak and helpless. It contains authentic force – that of a spell and a promise. Art never gives up. An artist may be killed but art will survive. It contains life and truth. It is tantamount to freedom. Yes, living art is free – it teaches us freedom and reminds that we have to fight for the latter. It comes to our aid at the most difficult moments. Just like prayer.SchulzFest is the site of art and thus also a form of a struggle. This is also the reason why we return to Schulz and are present here – in Drohobych, in Ukraine shedding blood, the living heart of Europe and the free world. Our force is our imagination. Free and courageous; victory would be much more difficult without it. I believe that SchulzFest brings us closer to such victory.
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In his collection: Maleńka (Little One) Janusz Majewski, film director born in Lviv, published three stories with a dedication: “An homage to Bruno Schulz”. The protagonist of two of the stories is the acclaimed writer from Drohobycz… Presentation at the SchulzFest 2022 festival.
More...Археолошка ископавања у Тел Азеки из перспективе библијског текста
In the heart of the Judean Lowlands there is a hill that hides many secrets from the ancient past of the Southern Levant: Tel Zakariya, as the locals have called it for years, that is, biblical Azekah, the famous city where David overcame Goliath. The prophet Jeremiah also wrote about the same place when he talked about the fate of Judah and King Zedekiah himself, which, based on Assyrian sources, was completely destroyed by King Sennacherib. In 2012, archaeologists began extensive excavations at this site and to this day have uncovered many mysteries that the earth was hiding for hundreds of years. This article will try to provide an overview of the biblical texts that write about Azekah, and then to present some of the contemporary archaeological discoveries. Finally, since the excavations are still active, and they are planed for the next few seasons, the idea of this study is to analyze the biblical text through the googles of current discoveries.
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Review of: Achim Wörn: Der Jischuw an der Oder.Juden in Stettin, 1945-1950. (Studien zur Ost-mitteleuropaforschung, Bd. 54.) Verlag Herder-Institut. Marburg 2021. XI, 378 S., Ill., Kt. ISBN 978-3-87969-443-3
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Our study is about the musical evaluation of the symbols called Taamim read in Jewish temples. In the Sabbath ritual, which is expressed as a weekly worship in Jewish temples, the Torah is generally read according to symbols called Taamim. Although Taamim does not express a specific note exactly, it guides the reader how to read the words melodically. Our research includes the Taamim symbols performed in the temples of Sephardic Jews in Istanbul. Although these symbols, which are also present in Ashkenazi Jews, are generally shown with the same signs, it is stated that they sound different melodically both in their naming and in some places. This study aims to fill this gap by notating the musical readings of Taamim symbols.
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