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Judaica Olomucensia 2014 | 1 Judaica Olomoucensia 2014 І

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Judaica Olomucensia 2014 | 1 Judaica Olomoucensia 2014 І JUDAICAJUDAICA OLOMOUCENSIAOLOMUCENSIA 20142014 | 1 І 1–2 ISSN 1805-9139 Registrační číslo: CZ.1.07/2.2.00/15.0300 Ročník II. | Č íslo 1–21 | 2014 2014 (Vycházejí dvě řádná čísla ročně) © Univerzita Palackého v Olomouci, 2014 Neoprávněné užití tohoto díla je porušením autorských práv a mů že zakládat občanskoprávní, správněprávní, popř. trestněprávní odpovědnost Publikace vychází v rámci projektu Inovace studijního oboru Judaistika zvyšující možnosti mezioborových studií. OBSAH Louise Hecht: 5 Introduction Kerstin Mayerhofer: 22 “And they will rejoice over me forever!” The History of Israel in the Light of the Catastrophe of 70 C.E. in the Slavonic Apocalypse of Abraham Britta Wedam: 36 “Du, mein lieber Vater, sei geküßt von Deinem Dich bis zum letzten Atemzug liebenden Sohn Poldi”: Austrian-Jewish field postal letters to the family during World War I published in Dr. Bloch’s Oesterreichische Wochenschrift Ágnes Katalin Kelemen: 56 The Exiles of the Hungarian Numerus Clausus in Italy Lukáš Motyčka : 104 Life at the Borders: Josef Mühlberger, Jews and Judaism Sára Valachová : 122 Basic Laws of the State of Israel: Controversies, Conflicts and Politics behind the Constitutional System of Israel 51 INTRODUCTION of the past century that changed the LOUISE HECHT track and patterns of Jewish history beyond recognition. Generally speaking, This double issue is not dedicated catastrophe and (Jewish) resilience can to a specific topic. The five papers be considered the overarching theme that published in this volume were selected connects all the contributions. The four according to scholarly quality, without papers concentrating on the twentieth restrictions regarding time, geographic century deal with the calamities and area and methodology. In fact, the cataclysms of modern (Jewish) history authors’ fields of expertise are quite and Jewish responses, i.e. World War I, varied and embody Jewish Studies the turmoil of the interwar period in proper, German literature, history and Central Europe, National Socialism jurisprudence; they thus exemplify and the establishment of the State of the truly interdisciplinary character Israel; Kerstin Mayerhofer’s article, on of Jewish studies and whole array of the other hand, analyses a text closely topics it encompasses. The issue is connected to the destruction of the conceptualized as a double issue, since Second Temple in 70 C.E. it includes three contributions that The destruction of the Temple did not present the findings of their authors’ mark the end of Jewish independence in master theses (Kelemen, Mayerhofer and the Land of Israel (which had actually Wedam); the theses were approved by the come to halt already 150 years earlier, National Studies Program of the Central with the Roman conquest of the European University in Budapest, the Hasmonean kingdom in 63 B.C.E.), but Jewish Studies Department at the it certainly signified one of the most University of Vienna and the German important turning points in Jewish Department of Karl-Franzens University history. Referring to this disaster, the in Graz, respectively. Four of the five Babylonian Talmud, tractate Gittin 56 articles (Kelemen, Motyčka, Valachová a-b,1 recounts the story of Yohanan ben and Wedam) focus on the twentieth Zakkai, one of the leading Tannaim in the century, thus demonstrating (young) 1 Parallel accounts can be found in Avot scholars’ efforts of coming to terms with de-Rabbi Nathan A chapter 4 and Avot the numerous disasters and catastrophes de-Rabbi Nathan B chapter 6. 26 3 first century,2 who opposed the zealots Slavonic Apocalypse of Abraham, the the punishment could be reveresed by of imperialist dominance (i.e. inclusion that were eager to fight the Romans in pseudepigraphical apocalyptic text that repentance and return to the true faith. by conversion), the second achieves the Jewish Revolt (66-73 C.E.), during Kerstin Mayerhofer analyzes in her As exemplified in the story of rootedness and dominance over territory which the Temple was wrecked. Despite paper, is mainly concerned with explaining Yohanan ben Zakkai, rabbinical Judaism at the expense of exclusion of competing the zealots’ prohibition to exit the city, the events and cicumstances leading was intellectually and culturally shaped nationalities/nationalisms with (old or Yohanan ben Zakkai succeeded in leaving to the Temple’s destruction. Written in late Antiquity as a consequence of the new) claims on the land.9 the besieged Jerusalem, surrendered to in the first or second century C.E., i.e. destruction of the Second Temple, within Despite the vast array of topics and Vespasian and won the latter’s favor almost simultaneous to the events, it a setting of disempowerment. According methodological approaches expounded by predicting his military success and tried coming to terms with the eminent to Daniel and Jonathan Boyarin this in the four additional papers of this his accession to the imperial throne. In cultic and socio-economic crisis caused accounts for the specific characteristics volume, Boyarins’ concept of Diaspora return, Vespasian granted the Jewish by the destruction. The author’s concern of Judaism, respectively ‘Jewishness’.6 (respectively its negation) seems to sage a wish. Rather than requesting to consisted thus in offering a reason for The Jewishness, they propose, “disrupts run through them as a common theme. save Jerusalem and the Temple, Yohanan the desaster, which he finds in idolatry. the very categories of identity because Britta Wedam’s paper focuses on an ben Zakkai asked for “Yavneh and her In the Babylonian Talmud, on the other it is not national, not genealogical, not especially intriguing source, namely sages”. At Yavneh (near today’s Rehovot) hand, idolatry is quoted as the reason for religious, but all of these in dialectical letters that fallen Jewish soldiers of the he created a center of Jewish scholarship the destruction of the Frist Temple by the tension with one another.”7 The particular Austrian-Hungarian army had written that achieved transforming Judaism into Babylonians; whereas the annihilation Jewish discourse of ethnocentricity is to their families during World War I. a religion that survived the destruction of the Second Temple is explained as therefore appropriate for the embattled, By publishing this exchange of private of the Temple. Consequently, the legend following: “But why was the second non-hegemonic cultural identity of emotions, Dr. Bloch’s Wochenschrift aimed connected to the figure of Rabban Temple destroyed, seeing that in its a minority; moreover, rabbinical to demonstrate that Jewish soldiers did Yohanan ben Zakkai was regarded as the time they [i.e. Israel] were occupying Judaism has proved over centuries that not adhere to a parochial identity, but founding myth of rabbinic Judaism and themselves with Torah, [observance of] the “Promethean Jewish creativity was contributed their share (and sometimes as instrumental for the preservation of precepts, and the practice of charity? not antithetical, indeed was synergistic even more than average) to the Jewish religion after the fall of Jerusalem Because therein prevailed hatred without with a general cultural activity” that patriotic cause of the Austro-Hungarian and the destruction of the Second cause.”4 Rabbinical Judaism thus links constitutes the rule in modern (Central) Monarchy. Since they conceived of their Temple.3 the disaster to Jewish sectarianism that European Jewish history.8 The Boyarins Jewishness as a Diaspora identity in the While (later) rabbinical Judaism to it tried (and to a great extent succeeded) offer the concept of Diaspora as an Boyarian sense, the editor’s and the a certain extent repalced the Temple to overcome. For the author of the alternative to two powerful narratives families’ patriotic commitment for the and temple service by Torah studies, the Slavonic Apocalypse of Abraham the of domination: Universalist humanism, Monarchy was perfectly compatible with motif of idolatry, however, allegorically as developed by Paul the apostle, and their Jewish identity. This can be neatly 2 On Yohanan ben Zakkai cf. Jacob Neusner, A Life of Yohanan Ben Zakkai, encompaes any human misconduct; autochthonous nationalism; while the exemplified by the fact that often the ca. 1-80 CE, Leiden, 1970 (2nd ed.). the destruction of the Temple therefore first attains love for humanity at the price same sources were used to counter anti- 3 On the later rabbinic construction of serves as an ultimate punishment for Semitic accusations of Jewish slackers; Yavneh as its founding myth cf. e.g. Daniel every sinful behavior. Since the author to his analysis, is modeled upon the sto- i.e. what could be considered an assertion Boyarin, Border Lines: The Partition ry of Jeremiah and the destruction of of Judaeo-Christianity (Philadelphia: concieved the destruction of the Second the First Temple; Tropper (s. footnote of Jewish identity (in the fight against University of Pennsylvania Press, 2004), Temple as parallel to the destruction of 3), p.143-147. antisemitism) simultaneously served p.46-9, 151-201; on the intriguing ques- 5 6 Daniel Boyarin and Jonathan Boyarin, tion, why rabbinical Judaism has chosen the First Temple, he is convinced that to highlight patriotic dedication to the “Diaspora: Generational Ground of to portray one of its central figures as Jewish Identity,” in Critical Inquiry 19,4 a defector, cf. Amram Tropper, “Yohanan 4 Yoma 9b (emphasis added). 9 For an excellent interpretation of (1993), p.693-725, Ben Zakkai, Amicus Caesaris: A Jewish 5 Amram Tropper sees the same parallel in Boyarins‘ article cf. James Clifford, Hero in Rabbinic Eyes,” in JSIJ 4 (2005), the legend of Yohanan ben Zakkai’s ‘de- 7 Ibid., p.721. “Diasporas,” in Cultural Anthropology 9, p.133-149. sertion’ from Jerusalem, which according 8 Ibid., p.711, 718. 3 (1994), p.302-338, esp. 321-325. 2 73 first century,2 who opposed the zealots Slavonic Apocalypse of Abraham, the the punishment could be reveresed by of imperialist dominance (i.e.
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