296 Judentum
Refine
Year of publication
Document Type
- Part of Periodical (30)
- Book (17)
- Article (12)
- Other (10)
- Working Paper (9)
- Report (8)
- Periodical (2)
- Part of a Book (1)
- Conference Proceeding (1)
- Lecture (1)
- Review (1)
Language
- English (92) (remove)
Is part of the Bibliography
- no (92)
Keywords
- Antisemitismus (2)
- Abraham Geiger (1)
- Aliya (1)
- Alliance Israelite Universelle (AIU) (1)
- American Jewish Joint Agricultural Corporation (1)
- American Jewish Joint Distribution Committee (1)
- American Joint Distribution Committee (Joint) (1)
- Ashkenazic Jewry (1)
- Australia / Australian Association of Jewish Studies (1)
- Babylonian Gemara (1)
Institute
What is an exilic law? The Talmud was itself located 'in exile' without ever being considered 'exilic': the self-representation of the Talmud is consistent with the idea that Jewish law might be redacted in diaspora but is still centred on the Temple of Jerusalem. Yet the Zohar offers a unique representation of Jewish law as a central legal product and a metaphysically exiled reality. Hence, Jewish law has not only been born 'in exile' but also has an 'exilic' nature. An exilic law, then, is a tenebrous 'path' that inverts the 'moral ways' of Jewish law, as it departs from the 'exilic centre' of Babylon and installs a 'non-exilic centre' on Mount Moria, where Isaac was almost sacrificed and the Temple of Jerusalem was erected. When Scripture is brought out in an 'exodus', it departs from the solid terrain of an 'exilic law' and radicalizes the event of Abraham's being called to sacrifice his own son by producing a notable inversion of the notion of 'literal sense'. And yet this 'literal sense' that has always been there had almost been neglected, just like a 'purloined letter' - in every sense of the expression.
Newsletter No 36 Special Pesach edition, April 2008 / Australian Association of Jewish Studies
(2008)
Muhr veröffentlichte 1813 seine Schrift "Jerubaal" als Antwort auf David Friedländers "Ein Wort zu seiner Zeit" (Über die, durch die neue Organisation der Judenschaften in den preußischen Staaten notwendig gewordene, Umbildung). Friedländer hatte zu weitreichenden Reformen in Liturgie und Erziehung aufgerufen als Reaktion auf das Preussische Emanzipationsedikt von 1812. Obwohl Muhr dessen Abkehr von der Tradition ablehnte, schlug er dennoch selber vor, auf manches Althergebrachte zu verzichten und beispielsweise Predigten in deutscher Sprache und Chorgesang im Gottesdienst zu erlauben.
This article unpacks Margarete Susman’s political and theological arguments at the core of her reading of the Book of Job. As I show through a reading of her oeuvre, Susman rejects political projects that she takes to be based on eschatology such as political Zionism. However, Susman should not be viewed merely as a critic of Zionism. I argue that an analysis tuned to the historical circumstances of her writing should recognize her stance on the nation-building project in Palestine as ambivalent rather than antagonistic. Susman’s conception of the Jewish spirit as rooted in self-sacrifice allows her to appreciate the national aspirations at the core of the Zionist project while rejecting Zionism’s exclusion of other Jewish national projects. I contend that Susman’s understanding of Jewish messianism as immanent rather than teleological informs her ambivalence toward Zionism as well as her original vision of Jewish political action. I argue in closing that Susman’s theodicy offers a novel vision for Jewish ethics that is not limited to the historical moment of its formulation. Susman’s theodicy also resonates within contemporary debates on Jewish diaspora in providing a non-centralized vision of Jewish national projects.
“Far, far away from our areas, somewhere beyond the Mountains of Darkness, on the other side of the Sambatyon River…there lives a nation known as the Red Jews.” The Red Jews are best known from classic Yiddish writing, most notably from Mendele's Kitser masoes Binyomin hashlishi (The Brief Travels of Benjamin the Third). This novel, first published in 1878, represents the initial appearance of the Red Jews in modern Yiddish literature. This comical travelogue describes the adventures of Benjamin, who sets off in search of the legendary Red Jews. But who are these Red Jews or, in Yiddish, di royte yidelekh? The term denotes the Ten Lost Tribes of Israel, the ten tribes that in biblical times had composed the Northern Kingdom of Israel until they were exiled by the Assyrians in the eighth century BCE. Over time, the myth of their return emerged, and they were said to live in an uncharted location beyond the mysterious Sambatyon River, where they would remain until the Messiah's arrival at the end of time, when they would rejoin the rest of the Jewish people.
This article is part of a broader study of the Red Jews in Jewish popular culture from the Middle Ages through modernity. It is partially based on a chapter from my book, Umstrittene Erlöser: Politik, Ideologie und jüdisch-christlicher Messianismus in Deutschland, 1500–1600 (Göttingen: Vandenhoeck & Ruprecht, 2011). Several postdoctoral fellowships have generously supported my research on the Red Jews: a Dr. Meyer-Struckmann-Fellowship of the German Academic Foundation, a Harry Starr Fellowship in Judaica/Alan M. Stroock Fellowship for Advanced Research in Judaica at Harvard University, a research fellowship from the Heinrich Hertz-Foundation, and a YIVO Dina Abramowicz Emerging Scholar Fellowship. I thank the organizers of and participants in the colloquia and conferences where I have presented this material in various forms as well as the editors and anonymous reviewers of AJS Review for their valuable comments and suggestions. I am especially grateful to Jeremy Dauber and Elisheva Carlebach of the Institute for Israel and Jewish Studies at Columbia University, where I was a Visiting Scholar in the fall of 2009, for their generous encouragement to write this article. Sue Oren considerably improved my English. The style employed for Romanization of Yiddish follows YIVO's transliteration standards. Unless otherwise noted, translations from the Yiddish, Hebrew, German, and Latin are my own. Quotations from the Bible follow the JPS translation, and those from the Babylonian Talmud are according to the Hebrew-English edition of the Soncino Talmud by Isidore Epstein.
J'accuse!
(1933)
The Semitic nations
(1874)
Yedies - YIVO News
(1999)
Each issue of Yedies includes articles about exciting new YIVO projects, major grants received, and new materials received by the Archives and Library, as well as letters from readers and news about upcoming events.
Yiddish
(2008)
Weitere Informationen unter: http://www.dovidkatz.net/dovid/dovid_stylistics.htm
This version of the entry for Yiddish contains a moderate number of revisions made too late for inclusion in the printed version, which appears in vol. 1, pp. 979-987 of the Yivo Encyclopedia of Jews in Eastern Europe. Some of these changes were made in response to helpful comments by Dr. Alexander Beider of Paris to a previous online version posted on the YIVO website
7 kingdoms of the Litvaks
(2009)
Plant names in Yiddish
(2005)
Yiddish linguist Dr. Mordkhe Schaechter confronts the stereotype that "there aren't any plantnames in Yiddish” with the meticulously researched, long-awaited Plant Names in Yiddish, to be published by YIVO in August 2005. This groundbreaking Yiddish-English botanical dictionary draws on literary, scientific, linguistic and religious sources to document a wealth of Yiddish plant names - including many dialectal and regional variants. It is an essential reference work for Yiddish speakers and readers, scholars, researchers, culinary and nature enthusiasts, historians, scientists, and linguists. Plant Names in Yiddish is a fascinating study not only in botany, but also in the development of the Yiddish language as reflected in botanical vocabulary. For example, Schaechter cites Yiddish terms for willow: sháyne-boym, noted in the writings of Mendele Moykher-Sforim and A. Golomb, (from hoysháyne >hesháyne >sháyne - 'willow twigs used ritually on the holiday of Sukkoth'). He also notes that Yiddish terms for the halakhically appropriate vegetable species for a Passover seder have been documented since at least the 12th century, and that "'potato' is regionally known as búlbe, búlve, bílve, kartófl(ye), kartóplye (!), érdepl, ekhpl, ríblekh, barbúlyes, zhémikes, mandebérkes, bánderkes, krumpírn, etc. One town in Galicia, Sanok, at a crossroads of languages and cultures, boasts five different synonyms for 'potato; such examples display the richness of the Yiddish language and its regional diversity. Several important reference sections designed to assist the reader are incorporated into the book, including the English-Yiddish dictionary of botanical terms and plant parts, which provides many words not available in the standard Modern English-Yiddish Yiddish-English Dictionary by Uriel Weinreich. The Trilingual Latin-English-Yiddish Taxonomic Dictionary section helps those who may know a word in one language to find it in another. An extensive index (including a geographic index) makes searching easier, and there is a detailed source bibliography. There are many cross-referenced variations of plant words in Yiddish, a useful tool given the diversity in spelling, dialect and region. A special section on orthographical and morphological variations is also included.
Currently, the issues of Polish-Jewish relations and anti-Semitism in Poland are the topic of hot discussions and debates. The falsified image produced during the communist period needs evaluation and reliable research. Besides some more general and often widely discussed papers, e.g. Fear: AntiSemitism in Poland after Auschwitz: an Essay in Historical Interpretation by Jan Tomasz Gross, a number of more detailed works concerning these particular communities appeared during the last years. The research related to the presence of the Jews in the so- called “Regained Territories” is also related to the growing interest in the history of these regions, as they, and especially Lower Silesia, became the centre of the Jewish life in Poland after the war.
The mitsva reflects one of the most pivotal concepts of Judaism. It sanctifies those who answer its calling, and the Jew and Judaism is unique and “chosen” because of it. In this article we highlight the various ways the mitsvot and Halakha transform us and mold the Jewish personality: (a) by converting the “ought” into a “must”; (b) by transforming daily prosaic acts of man into sacred deeds; (c) by converting simple chronological, linear time into special moments of kedusha. The mitsva involves the total personality - “head, heart and hand” and makes the body equally important with the soul in the service of Hashem. Sanctification is accomplished both through deed and thought. The Torah wants the Jew to build an environment which strengthens his religious values and has designated Erets Yisrael as the most fitting place for kedusha.
In previous posts we have discussed some of the customs relating to Chanukah, in this post I wanted to address those customs connected to Simcha (joy) and do so by highlighting some rather unknown sources. Amongst the topics I will discuss are eating a seudah, dairy products, sefuganiot, playing cards and dreidel.
Gravely mistaken
(2008)
A question of Mesorah?
(2009)
In the upcoming Krias Hatorah in Parshat Shoftim and Parshat Ki Savo there are a number of instances where the meaning of a phrase changes completely based on the pronunciation of a single word – םד – with either a Komatz or Patah. Until recently, most Chumashim and Tikunim which generally followed the famous Yaakov Ben Hayyim 1525 edition of Mikraot Gedolot published in Venice that printed a seemingly inconsistent pattern in the pronunciation of the different occurrences of this word.
A tale of two lost archives
(2009)
Purim and parodies
(2008)
The Chanukah omission
(2008)
Milah books & manuals
(2009)
Lexicon of Zionism
(2003)
Youth movements
(2008)
The redeemers of the land
(1999)
Women and Halakha Shiur
(2008)