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„Fölkél Egy Csillag” a MÁSÁL a BIBLIÁBAN ÉS a KORAI ZSIDÓ IRODALOMBAN

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„Fölkél Egy Csillag” a MÁSÁL a BIBLIÁBAN ÉS a KORAI ZSIDÓ IRODALOMBAN A MIATYÁNK ÉS A KÁDDIS SZÉCSI JÓZSEF A 12 ÉVES JÉZUS ÉS A BÁR MICVÓ JEGYZET QUMRÁN ÉS AZ ÚJSZÖVETSÉG MESSIANISZTIKUS ÍRÁSMAGYARÁZATÁHOZ JEGYZETEK A SEPTUAGINTA HATALOM ÉS KARIZMA SZAVAIHOZ AZ EGYHÁZSTRUKTÚRA FOGALMI ELEMEI AZ ANTIK VILÁGBAN, A SEPTUAGINTÁBAN ÉS AZ AZT KÖVETŐ ZSIDÓ IRODALOMBAN „Fölkél egy Csillag” A MÁSÁL A BIBLIÁBAN ÉS A KORAI ZSIDÓ IRODALOMBAN NEM MINDEN ÓRÁBAN TÖRTÉNIK CSODA – MEGILLÁT 7B. – A CSODA A ZSIDÓ IRODALOMBAN AZ ABORTUSZ AZ ÓKORI ZSIDÓ, RÓMAI ÉS A KORAI KERESZTÉNY FORRÁSOKBAN PROZELITÁK – BETÉRÉS A ZSIDÓSÁGBA A TÓRAOLVASÁS TÖRVÉNYEI ÉS SZOKÁSAI MAGYARORSZÁGI ZSIDÓ SZÓTÁRAK ÉS PRAEPARÁTIÓK A BIBLIÁHOZ ANTIOCHIAI SZENT IGNÁC A PARAGUAYI REDUKCIÓK HAMVAS ENDRE CSANÁDI PÜSPÖK A SZEGEDI ZSIDÓSÁGÉRT „Fölkél egy Csillag” „MEGLÁTNI ÉS CSELEKEDNI!” – ANGELO ROTTA SZEGEDI KAPCSOLATA – EMBERMENTÉS 1944-BEN: NAGY TIBOR JEGYZETEK AZ „EMLÉKEZZÜNK: MEGFONTOLÁSOK A SOÁRÓL” C. SZENTSZÉKI DOKUMENTUMHOZ II. JÁNOS PÁL PÁPA IZRAELI MEGNYILATKOZÁSAI Szécsi József: DOMINUS JESUS DIALÓGUS AUSCHWITZ UTÁN – SCHWEITZER JÓZSEF FŐRABBI ÍRÁSAI A KERESZTÉNY-ZSIDÓ PÁRBESZÉDRŐL A MAGYARORSZÁGI KATOLIKUS HITTANKÖNYVEK ZSIDÓKÉPE (1969–1996) A ZSIDÓSÁG ÁBRÁZOLÁSÁNAK SZEMPONTJAI A KERESZTÉNY HITOKTATÁSBAN KATOLIKUS-SZABADKŐMŰVES PÁRBESZÉD KÉRDŐJELEKKEL BUDAPEST, 2014 SZÉCSI JÓZSEF „Fölkél egy Csillag!” SZÉCSI JÓZSEF „Fölkél egy Csillag!” Néhány előadás Keresztény–Zsidó Társaság Budapest, 2014 Köszönetet mondunk támogatónknak, a Magyar Zsidó Örökség Közalapítványnak, hogy lehetővé tette tanulmánykötetünk megjelenését! A könyv borítólapján Marc Chagall: Élet c. festménye látható ISBN 963 85378 17 Kiadó: Keresztény–Zsidó Társaság Nyomdai előkészítés: K. Őr Erzsébet Nyomda: Korrekt Nyomda Budapest, 2014 TARTALOM A Miatyánk és a Káddis .........................................................................................7 A 12 éves Jézus és a bár micvó ............................................................................20 Jegyzet Qumrán és az Újszövetség messianisztikus írásmagyarázatához ...........27 Jegyzetek a Septuaginta hatalom és karizma szavaihoz ......................................36 Az egyházstruktúra fogalmi elemei az antik világban, a Septuagintában és az azt követő zsidó irodalomban..............................................................54 A másál a Bibliában és a korai zsidó irodalomban ..............................................75 Nem minden órában történik csoda – Megillát 7b. – A csoda a zsidó irodalomban .....................................................................102 Az abortusz az ókori zsidó, római és a korai keresztény forrásokban ...............119 Prozeliták – betérés a zsidóságba .......................................................................157 A tóraolvasás törvényei és szokásai ...................................................................181 Magyarországi zsidó szótárak és praeparátiók a Bibliához ...............................185 Antiochiai szent Ignác ........................................................................................192 A paraguayi redukciók .......................................................................................208 Hamvas Endre csanádi püspök a szegedi zsidóságért .......................................221 „Meglátni és cselekedni!” – Angelo Rotta szegedi kapcsolata – embermentés 1944-ben: Nagy Tibor ..........................................................233 Jegyzetek az „Emlékezzünk: megfontolások a Soáról” c. szentszéki dokumentumhoz .........................................................................................241 II. János Pál pápa izraeli megnyilatkozásai .......................................................246 Dominus Jesus ...................................................................................................256 Dialógus Auschwitz után – Schweitzer József főrabbi írásai a keresztény–zsidó párbeszédről ...............................................................268 A magyarországi katolikus hittankönyvek zsidóképe (1969–1996) ..................277 A zsidóság ábrázolásának szempontjai a keresztény hitoktatásban ...................286 Katolikus–szabadkőműves párbeszéd kérdőjelekkel .........................................295 5 A Miatyánk és a Káddis Bevezetés A kérdésről Magyarországon eddig hárman írtak. Mindhárman zsidó teológusok voltak. A legismertebb zsidó ima máig is a Káddis. A Miatyánknak elsősorban a Káddissal való kapcsolatát elemezték, de nem hagyták fi gyelmen kívül a Talmud és a Midrás bőséges adatanyagát sem. A Miatyánk gondolatait a zsidó imakönyv szövegeiben is kimutatták.1 A kérdésnek ma már nemcsak zsidó irodalma van, elég csak utalni Jean Carminac: Recherches sur le „Notre Pére”,2 a kérdést alapo- san feldolgozó művére. A Miatyánk szövegkörnyezete A Miatyánk szövegének közlését Máté evangéliumában néhány mondat előzi meg (Máté 6,5-6): „(5) Amikor imádkoztok, ne legyetek olyanok, mint a képmutatók: akik szeretnek (állni) a zsinagógákban, és az utcák sarkain állva imádkozni, hogy láthassák őket az emberek; igazán mondom nektek, (hogy) megkapják bérüket. (6) Te pedig ha imádkozol, menj be az éléskamrádba, és az ajtódat bezárva imád- kozzál Atyádhoz a rejtekben; és Atyád, aki lát a rejtekben, visszafi zet majd neked (nyilvánosan).” Az 5. vers zárójeles szava azért érdekes, mert csak néhány evan- gélium-kódex hozza,3 és megemlíti az utcai imádkozást. Volt a nyilvános zsinagó- gai imádkozásnak olyan formája, melyen fölkértek valakit az ima vezetésére,4 elő- imádkozónak. Egyesek nagyon szerették, ha fölkérik őket előimádkozni, másrészt, ha valaki a rendes reggeli, déli és esti imaidőket be akarta tartani, akkor sokszor 1 VAJDA Béla: A Kaddis és a Miatyánk. Budapest, 1904. Izraelita Magyar Irodalmi Társulat Évkönyv. 46–58. PFEJFFER Izsák: Legyen meg a Te akaratod. Budapest, 1926. Magyar Zsidó Szemle. Blau Lajos Jubileumi Emlékkönyv. 290–302. SELTMAN Rezső: Miatyánk. Budapest, 1929. Magyar Zsidó Lexikon. 587–599. 2 Jean Carminac: Recherches sur le „Notre Pére”. Paris, 1969. 3 Bezae Cantabrigiensis, V–VI. sz. és Cyprius, IX–XI. sz. 4 seli’ach cibbur – a közösség küldötte 7 az utcán kellett megállnia, és imáját elmondani. Márk evangéliumában ezt mondja Jézus: „...ha megálltok imádkozva”.5 Jézus nem abszolút értelemben veti el az utcai imát, sőt az idézett mondat további részében a másiknak való megbocsátásra szólít fel ezen alkalmak során, hogy cserébe Isten is megbocsásson nekünk, mint a Máté evangéliumi Miatyánkban. A 6. vers szentírási idézet: „Bement, bezárta az ajtót (kettejük mögött), és imádkozott az Örökkévalóhoz.”6 A Hetvenes fordí- tás Izaiás szövege szinte teljesen azonos a Miatyánkkal: „Ébredj népem, menj be éléskamráidba és zárd be ajtódat! Rejtőzz el egy rövid pillanatra, míg elmúlik az Örökkévaló haragja.”7 A Máté 6,6 fordításában zárójelbe tett „nyilvánosan” kife- jezés is több szövegemlékben előfordul.8 Mivel az éléskamra volt a ház egyetlen bezárható helysége, ezért történik erre célzás a versekben. Ma már inkább csak konyhákat építenek, ezért fordítják az éléskamrát szobának. A Máté 6,7-8 azokról ír, akik kilóra mérték az imát: „(7) Amikor pedig imád- koztok, ne szaporítsátok a szót, mint a pogányok: azt vélik ugyanis fecsegésükért fogják meghallgatni őket. (8) Tehát ne hasonlítsatok hozzájuk; mert tudja (az Is- ten) Atyátok, hogy mire van szükségetek mielőtt kérnétek Tőle. (9) Ti tehát így imádkozzatok: „A szószaporítás a görög báttálogeo ige fordítása akar lenni. Dado- gást, hebegést jelent. Volt egy báttá nevű cserje, ami tele volt tüskével.9 Aki ennek a növénynek a töviseit szedegette az sziszifuszi munkát végzett. Átvitt értelemben a báttá tövisének szedegetése tehát fölösleges munkát jelent. Jelentette továbbá az istenek neveinek sűrű emlegetését a különféle pogány imádságokban. Izaiás 1,15 jut eszünkbe: „bármennyit is imádkoztok, én nem hallgatom meg”. A Lukács 11,1-2-ben ezt olvassuk: „(1) Történt egyszer, hogy egy bizonyos he- lyen (vagy: helységben) imádkozott (ti. Jézus), miután befejezte, egyik tanítványa ezt mondta Neki: Uram, taníts meg minket imádkozni, amint János is megtanította tanítványait. (2) Azt mondta nekik: Ha imádkoztok (ne szaporítsátok a szót, mint a többiek; azt vélik ugyanis egyesek, hogy szófecsérlésükért fogják őket meghall- gatni; hanem amikor imádkoztok) mondjátok: „Jézus tehát valahol imádkozott. Imája után egyik tanítványa kérte, hogy őket is tanítsa meg imádkozni. Vonzotta őket Jézusnak, Istennek valóbeszéde. Az imákra mi is megtanítjuk gyermekeinket, és a zsidóság mindig is komolyan vette az imák megtanítását, az utódoknak való átadását. A zsidó ima nem improvizatív, nem mintha napjainkban is nem keletkez- nének új zsidó imák. Egy anekdota szerint inkább az álefbész-t10 kell elmondani annak, aki nem tud imádkozni, mert a jó Isten úgy is tudja az imát és majd össze- 5 Márk 11,25 6 2Királyok 4,33 7 Izaiás 26,20 8 pl. Koridenthian, IX. sz. 9 KISS Sándor: Újszövetségi görög-magyar szómagyarázat. Budapest, 1956. 8. 10 a héber ábc 8 rakja a betűkből.11 A római levél ezt írja: „Hasonlóképpen a Lélek is segítségére van a mi erőtlenségünknek, mert mi nem tudjuk, hogy miért és miképpen kell imádkoznunk, de a mi szóval ki nem mondott fohászkodásunkból maga a Lé- lek esedezik miérettünk. Isten pedig, aki a szíveket vizsgálja, tudja, hogy a Lélek mit gondol, mert a Lélek Isten akarata szerint esedezik a szentekért.”12 Itt viszont az improvizáció helyet kap, és úgy látszik, hogy a Miatyánk is feledésbe merült. Valószínűleg arról van szó, hogy mind a kettő jó, adott esetben azonban csak az egyik. A Lukács 11,5-10 szerint az éjféli alkalmatlankodó
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