How to Find a Word, Words, Or a Sentence in This Pdf's
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Some Remarks on Toledot Yeshu (The Jewish Life of Jesus) in Early Modern Europe
Daniel Barbu Some Remarks on Toledot Yeshu (The Jewish Life of Jesus) in Early Modern Europe ABSTRACT Toledot Yeshu (The Jewish Life of Jesus) is perhaps one of the most infamous retellings of the Gospel narrative of the pre-modern era. The present essay explores its reception and circulation among both Jews and Christians in the period before and after the first editions of the work, by J. C. Wagenseil in 1681 and J. J. Huldreich in 1705. The work was an object of fascination for early modern scholars of Judaism and was regularly invoked in discussions concerned with the Talmud and other Jewish books alleged to be blasphemous. For Jewish scholars, it was a source of embarrassment, although both the manuscript and the documentary evidence demonstrate that many Jews did view Toledot Yeshu as a culturally significant narrative, worthy of being transmitted. It is here suggested that Toledot Yeshu, with its direct and emotional cogency, combining history, humour and polemics, was indeed recognized by early modern Jews and crypto-Jews as a powerful story, through which they could articulate their identity. KEYWORDS Toledot Yeshu, Jesus, Polemics, Blasphemy, Reception BIOGRAPHY Daniel Barbu (PhD Geneva, 2012) is a Researcher with the Centre National de la Re- cherche Scientifique (CNRS) in Paris. He has taught in many Swiss universities and has been a visiting fellow at the University of Cambridge and at the University of Western Australia. He is the author of Naissance de l’idolâtrie: Image, identité, religion (Liège, 2016), and has edited or co-edited a number of volumes, including Le savoir des religions. -
First Edition
10 FEELING JEWISH Emotions, identity, and the Jews’ inverted Christmas* Daniel Barbu CENTRE NATIONAL DE LA RECHERCHE SCIENTIFIQUE, PARIS SCIENCES-ET-LETTRES Because a Jew or Jewish heart is so devilishly hard, hard as wood, stone, iron, it cannot be moved in any way. Martin Luther1 Emotions, religion, and identity In a small book written in the wake of the Second World War, The Teaching of Contempt, the French historian Jules Isaac, whose wife and daughter were mur- dered at Auschwitz, examined the role of traditional Christian anti-Judaism in the spread of modern anti-Semitism.2 Beyond the specific and dramatic events Isaac was striving to understand, the book raised an important and recurring question: what is the role of religion in the internalization of prejudice, of feel- ings of exclusion and hostility, of deeply seated (conscious or unconscious) antagonizing emotions? Emotions have long held a special place in ancient and modern theories of religion, be it as part of a discourse identifying fear and terror as the primeval source of religion, or in the more theologically oriented attempts to define religion itself as an emotional experience.3 The work of his- torians of emotions, however, focusing on the social and cultural construction of emotions in a variety of contexts, allows us to frame the question from adifferent perspective. Historians never have access to the emotional experience of an individual, group, or society, but only to emotions as they are discursively framed within * Warm thanks go to Philippe Borgeaud, Nicolas Meylan, Giovanni Tarantino, and Charles Zika for their comments on the various drafts of this chapter. -
A Simple Jew: Based on "A Childish Prank" - Na Nach Nachma
A Simple Jew: Based On "A Childish Prank" - Na Nach Nachma http://asimplejew.blogspot.com/2006/09/based-on-childish-prank-na-nac... Report Abuse Next Blog» Create Blog Sign In A Simple Jew אְַ ִילָה ְדֶרֶ ָ מִ ים THURSDAY, SEPTEMBER 14, 2006 About Me Based On "A Childish Prank" - Na Nach Nachma Name: A Simple Jew Location: Golus View my complete profile Enter your Email to subscribe Powered by FeedBlitz Sudilkover Rebbe's Advice Only The Good (Picture courtesy of Yonassan Gershom) Using a notebook - 40 days Rabbi Dovid Sears commenting on Wikipedia & Na Nach Nachma Reopening the notebook The Na Nach "movement" was started by a group of French baalei Emuna teshuvah who discovered an elderly Breslover Chassid named Rabbi Yisrael Ber Odesser z"l in an old age home in Eretz Yisrael. When they Davening heard his story about having received a "petek" or letter from Rebbe Nachman when he was a bochur in Slonimer Yeshivah, they believed Reb Use Of Language Yisrael Ber and began to disseminate the now-famous petek and the "mantra" it contained: "Na Nach Nachma Nachman me-Uman!" Use Of Language (II) This is evidently based upon the Shem be-Achorayim, which the Rebbe Spending Time With Children mentions in Likkutei Moharan II, 8 (the last lesson the Rebbe gave, also known as "Tiku / Tochakhah"). Whoever invented the petek substituted Patience the Rebbe's name for the Shem HaVaYaH and added "me-Uman." Adversity I was personally told by Rav Zvi Ashkenazi, a Slonimer Chassid and one of the leading shochtim u'bodkim in America, that his grandfather had Tachlis written the petek and tucked it into one of Reb Yisrael Ber's seforim as a childish prank. -
Journal 2019 05/01 Religion Film Media
Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2019 Understanding Jesus in the Early Modern Period and Beyond : Editorial Facchini, Cristiana ; von Wyss-Giacosa, Paola Abstract: This thematic issue seeks to provide a more nuanced and more complicated history of how historical narratives about the life of Jesus were produced and circulated in European culture. The focus on media is one of the most innovative ways to provide such an involved history, pointing to the cultural history of scholarship and the many ways in which societies produce historical representations of theological themes. DOI: https://doi.org/10.25364/05.4:2019.1.1 Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-171264 Journal Article Published Version Originally published at: Facchini, Cristiana; von Wyss-Giacosa, Paola (2019). Understanding Jesus in the Early Modern Period and Beyond : Editorial. Journal for Religion, Film and Media, (5):7-12. DOI: https://doi.org/10.25364/05.4:2019.1.1 JRFM JOURNAL RELIGION 2019 FILM 05/01 MEDIA JRFM JOURNAL FOR RELIGION, FILM AND MEDIA 2019 05/01 Cristiana Facchini and Paola von Wyss-Giacosa (eds.) Understanding Jesus in the Early Modern Period and Beyond Across Text and Other Media Licensed under Creative Commons CC BY-NC JRFM JOURNAL FOR RELIGION, FILM AND MEDIA CHIEF EDITORS Stefanie Knauss Daria Pezzoli-Olgiati Villanova University University of Munich (LMU) Christian Wessely University of -
Story Recognition, “Plot-Gene” Access and Retrieval from the “Mental Sketchpad”: Case-Study (Yvan Attal’S Film “Ils Sont Partout” and Its Ancient Counterparts)
161 DOI:10.34616/QO.2020.5.161.196 Quaestiones Oralitatis V (2020) Olga Levitski The Propp Centre for Humanities-based Research in the Sphere of Traditional Culture, Canada [email protected] ORCID: 0000-0003-3747-2442 STORY RECOGNITION, “PLOT-GENE” ACCESS AND RETRIEVAL FROM THE “MENTAL SKETCHPAD”: CASE-STUDY (YVAN ATTAL’S FILM “ILS SONT PARTOUT” AND ITS ANCIENT COUNTERPARTS) Abstract The article presents a case study which exemplifies the cognitive process of “plot-gene”1 recognition and its retrieval from the memory- ’s “mental sketchpad”.2 Specifically, the article analyzes four cinematic representations, in which the same “plot-gene” – a pejorative take on the birth of Jesus – is found: the movie by Yvan Attal titled “Ils sont partout” (available on Neflix as “They are everywhere”), the movie “Life of Brian” by “Monty Python”, the movie “Jesus of Montreal” by Denys Arcand, as well as several anti-religious sketches by the British comedian Rowan Atkinson. These movies are considered in the artic- le at the level of their cinematic plots and narrative schema, as well as at the ideological level. The article provides comparative data for the identification of the same plot-gene in different contexts that date back to antiquity and can be found cross-culturally worldwide. The 1 LOTMAN 1990; KIMMEL 2005. 2 KIMMEL 2005. 162 Olga Levitski article utilizes the motif-compass method developed by the Russian scholar Olga Freidenberg. In conclusion, the article postulates the hy- pothesis that the plot-gene under investigation always resurges due to the specific ideological reasons (i.e., resistance strategy towards Anti- Semitism, expression of anti-clerical sentiments). -
Search the Scriptures
Number 121 Sep.2014—Feb. 2015 SEARCH THE SCRIPTURES Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life. I receive not honour from men. But I know you, that ye have not the love of Elohim in you. I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. How can ye believe, which receive honour one of another, and seek not the honour that cometh from Yahweh only? Do not think that I will accuse you to the Father: there is one that accuseth you, even Mosheh, in whom ye trust. For had ye believed Mosheh, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words? (John 5:39—47) 1 Y.E.A. Compliments of YAHWEH’S EVANGELICAL ASSEMBLY P. O. Box 31 Atlanta, Tx. 75551 Phone: 903-796-7420 Fax: 903-796-7511 A Branch of MESSIANIC ASSEMBLIES OF YAHWEH P. O. Box 79007 00400 Tom. St. Nairobi, Kenya This booklet is not to be sold. It is published as a free educational service in the public interest. “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price,” Isa. 55:1. “...freely ye have received, freely give,” Mat. -
Christmas and Nittel Nacht.Dwd
5777 - bpipn mdxa` [email protected] 1 c‡qa HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 36 - SOLSTICE SURPRISES: CHRISTMAS, 9 TEVET & NITTEL NACHT OU ISRAEL CENTER - WINTER 2016 A] THE WINTER SOLSTICE - PAGAN ROOTS The winter solstice in 2016 is TODAY - December 21. What relevance does this still have to us today? xa opg ax xn` .'nb .... dcild meie ,mdikln ly `iqepb meie 2`xepxhqe ,1`cplw :miakek icaer ly odici` el`e .'ipzn 1. 3 itl .'ebe ip¦Y¨x§v© mc¤w¤e¨ xŸeg`¨ (d:hlw mildz) :jpniqe ,dtewz iptl mini 'g - `xepxhq , dtewz xg` mini 'g - `cplw :`ax `id efe ,edeae edezl xfege icra jeyg mler izgxqy liaya `ny !il ie` :xn` ,jlede hrnzny mei oey`xd mc` d`xy ,jlede jix`ny mei d`xe zah ztewz d`xy oeik .[dltzae] ziprza mini 'g ayie cnr .minyd on ilr dqpwpy dzin myl mraw `ed ,miaeh mini el`le el`l o`yr zxg`d dpyl .miaeh mini dpeny dyre jld ,`ed mler ly ebdpn :xn` miakek zcear myl meraw mde ,miny .g dxf dcear The Mishna lists those pagan festivals before which there was a halachic prohibition to do business with idolators. The first two on the list are ‘Kalanda’ and ‘Saturna’. The Gemara explains that Saturna is 8 days before the Winter Solstice and Kalanda is 8 days following. It traces their Midrashic routes to the reaction of Adam HaRishon to the darkening of the world as the solstice approaches and then ‘rebirth’ as the light began to return. This began as a way of connecting to the development of the human relationship with God (classically monotheistic) but was subsequently corrupted to paganism.4 mipeei eqpkpyky .oeda zeprzdl `lce oeda ctqnl `lc ,oepi` `ipnz dkepgc inei eilqka d"ka :opax epzc ?dkepg i`n 2.