DOCSLIB.ORG

HIST477/HIST677 Messianic Movements And

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

September, 2012 Professor G. Hundert Office: 3438 McTavish, 2nd fl. Hours: WF 11-12 and by app’t Telephone: (398-) 6542 [email protected] HIST477/HIST677 Messianic Movements and Millenarian Thinking NOTE: CLASS CANCELLED WEDNESDAY SEPTEMBER 26 Course Requirements 1. Several presentations of secondary and/or primary materials. These will be submitted in writing and, in aggregate, will count for 30% 2. Punctual completion of all reading assignments; attendance at class meetings. Students are expected to prepare for and participate in class discussion. The incentive for this will be the assignment of 10% of the final grade for such participation. 10% 3. Two brief in-class tests in November and February 10% 4. A substantial research paper (20 to 30 pp.) Final version due April 3 50% PRESENTATIONS: This is a 10 to 15 minute discussion of a text, primary or secondary, presented to the class. The grade will be based on the written submission following oral presentation. The submission will normally be 4 to 6 pages in length. The number of presentations will be determined partly on the basis of the size of the class and the interests of the student. RESEARCH PAPER: The research paper will be prepared in three stages, the first two of which, ideally, will be presented to the group and will benefit from comments by members of the seminar. The stages are: 1. Initial formulation of the question and preliminary bibliography. Ideally earlier, but no later than Feb. 16. 2. First draft of the paper. No later than March 16. 3. Final version due April 3. 2 Readings Articles and books that everyone is to read are marked with an asterisk (*) Books on reserve in the library are in bold. 1. GENERAL READINGS A. Z. Aescoly, Ha-tenu`ot hameshihiyot beyisra'el, 2d ed., Jerusalem, 1988. Michael Barkun, Disaster and the Millenium, New Haven, 1974. Norman Cohn, The Pursuit of the Millenium, N.Y., 1961. Mircea Eliade, Cosmos and History: The Myth of Eternal Return, New York, 1959. Moshe Idel, “Jewish Apocalypticism, 670-1670,” The Encyclopedia of Apocalypticism II (1999) 204-237. Moshe Idel, Messianic Mystics, Yale UP, 1998. Moshe Idel, Messianisme et mystique, Paris,1994. Moshe Idel, Messianisme et mystique, Paris: Cerf, 1994. Bernard McGinn (ed.), Visions of the End: Apocalyptic Traditions in the Middle Ages, N.Y., 1979. *Marc Saperstein, Essential Papers on Messianic Movements and Personalities in Jewish History, N.Y., 1992. [includes various articles that appear on the syllabus] *Gershom Scholem, "Toward an Understanding of the Messianic Idea in Judaism," in his, The Messianic Idea in Judaism, N.Y., 1971. Yonina Talmon, "Millenarian Movements," Archives européenes de sociologie 7 (1966), 159-200. Yonina Talmon, "Pursuit of the Millenium," Archives européenes de sociologie 3 (1962), 124-148. 2. SECOND TEMPLE AND EARLY RABBINIC PERIOD Martin G. Abegg, “Bibliography of messianism and the Dead Sea Scrolls,” in Qumran- Messianism: Studies On The Messianic Expectations In The Dead Sea Scrolls, ed. J. Charlesworth et al., Tübingen, Mohr Siebeck, 1998, 204-214. Albert I. Baumgarten, “The pursuit of the millennium in early Judaism,” in Tolerance And Intolerance In Early Judaism And Christianity, ed. G. N. Stanton, G. G. Stroumsa, Cambridge UP, 1998, 38-60. S. R. Eisenberg, "Millenarism in Greco-Roman Palestine," Religion 4 (1974), 26-46. Gerbern S.Oegema, The Anointed and His People: Messianic Expectations from Maccabees to Bar Kochba. Sheffield Academic Press, 1998. *Peter Schäfer, “Diversity and Interaction: Messiahs in Early Judaism,” in Toward the Millenium: Messianic Expectations from the Bible to Waco, ed. Peter Schäfer and Mark Cohen (Leiden: Brill, 1998), 15-35 Marcel Simon, Jewish Sects, Philadelphia, 1976. 3. TALMUDIC ERA Philip S. Alexander, "The King Messiah in Rabbinic Judaism,” King and Messiah in Israel and the Ancient Near East, ed. John Day, Sheffield: Sheffield UP, 1998. (Journal for the Study of the Old Testament, Suppl. 270), 456-473. David Berger, "Three Typological Themes in Early Jewish Messianism," AJSreview 10 (no. 2, Fall, 1985), 141-164. Y. Even-Shmu'el, Midreshei ge'ulah, Jerusalem, 1968. Michael Fishbane, “Midrash and Messianism: Some Theologies of Suffering and Salvation,” Toward the Millenium: Messianic Expectations from the Bible to Waco, ed. Peter Schäfer and Mark Cohen (Leiden: Brill, 1998), 57-71. J. Heinemann, "The Messiah of Ephraim," Harvard Theological Review 68 (1975), 1-16. Robert Kirschner, “Apocalyptic and Rabbinic Responses to the Destruction of 70,” Harvard Theological Review 78 (1985): 27-46. Leo Landman, Messianism in the Talmudic Era, N.Y., 1979. 3 Chaim Milikovsky, "Trajectories of Return, Restoration and Redemption in Rabbinic Judaism," Restoration: Old Testament, Jewish and Christian Perspectives, ed. James M. Scott (Brill, 2001), 265-280. AND SEE: Berakhot 49:10; Sotah 9:15; Shabbat 63a, 118b; Sanhedrin 91b-99a; Avodah Zarah 8b-9b; Pesikta Rabbati, ch. 36; Koheleth Rabbah 1:9; ARN (Goldin) 137-138; Mekhilta de R. Ishmael (Laut.), 2:120; Shir ha-shirim Rabbah 2:13:4. 4. GAONIC PERIOD Zvi Ankori, Karaites in Byzantium, N.Y., 1959. *S. W. Baron, A Social and Religious History, vol. 5 and in Saperstein. Yoram Erder, “The Doctrine of Abu Isa al-Isafahani and Its Sources,” Jerusalem Studies in Arabic and Islam 20 (1996), 162-199. Yoram Erder, The negation of the Exile in the messianic doctrine of the Karaite mourners of Zion. Hebrew Union College Annual, vol. 68 (1997), 109-140. Israel Friedlaender, "Jewish Arabic Studies," Jewish Quarterly Review, n.s. vols. 1, 2, 3, and in Saperstein. Amos Funkenstein, “Maimonides: Political Theory and Realistic Messianism,” in his Perceptions of Jewish History, California UP, 1993, 131-154. Bat Zion Eraqi Klorman, "The Yemeni Messiah in the Time of Maimonides: Prelude for Future Messiahs," From Iberia to Diaspora, ed. Y. Stillman and N. Stillman, Leiden: E J Brill, 1999, 129- 138 *Maimonides, "Epistle to Yemen," in Crisis and Leadership: Epistles of Maimonides, ed. Abraham Halkin, Phila, 1985. Leon Nemoy, Karaite Anthology, Yale, 1952. Joseph Sarachek, The Messianic Idea, N.Y., 1932. *Steven M. Wasserstrom, Between Muslim and Jew: The Problem of Symbiosis under Early Islam, Princeton UP, 1995, 47-89. ISLAMIC STUDIES LIBRARY 5. SPAIN Abraham ibn Daud, The Book of Tradition, ed. G. Cohen, Phila, 1967. *A. Berger, "The Messianic Self-Consciousness of Abraham Abulafia," in Saperstein. David Berger, “Sephardic and Ashkenazic messianism in the Middle Ages: An assessment of the historiographical debate,” Cultures in Collision and Conversation; Essays in the Intellectual History of the Jews, [by] David Berger. Boston: Academic Studies Press, 2011, 289-311. Elisheva Carlebach, "Between History and Hope: Jewish Messianism in Ashkenaz and Sepharad," Third Annual Lecture of the Victor J. Selmanowitz Chair, Touro College, May, 1998. *Gerson Cohen, "Messianic Postures of Ashkenazim and Sephardim," in Saperstein. Joseph Dan, "The Emergence of Messianic Mythology in 13th-Century Kabbalah in Spain," Occident and Orient, ed. R. Dan, Budapest-Leiden, 1988, pp. 57-68. Moshe Idel, “Abraham Abulafia: Ecstatic Kabbalah and Spiritual Messianism,” in his Messianic Mystics, Yale, 1998, 58-100. Gershom Scholem, Major Trends in Jewish Mysticism. 6. ASHKENAZ J. Gutmann, "When the Kingdom Comes: Messianic Themes in Medieval Jewish Art," Art Journal 27 (1967-1968). J. Gutmann, "The Messiah at the Seder: A Fifteenth-Century Motif in Jewish Art," Raphael Mahler Jubilee Volume, Tel Aviv, 1974, 29-38. Ivan Marcus, Piety and Society. Leiden: Brill, 1981. Peter Schäfer, "The Ideal of Piety of the Ashkenazi Hasidim and Its Roots in Jewish Tradition," Jewish History 4, no. 2 (1990). 4 *Yuval, Israel Jacob. Two nations in your womb: perceptions of Jews and Christians in Late Antiquity and the Middle Ages Berkeley: University of California Press, 2006. 7 (6a.) ASHER LEMLEIN E. Kupfer, "Hezionotav shel R. Asher ben Me'ir ha-mekhuneh Lemlein," Kovets al yad 8 (18), 1976. David Tamar, “Al Asher Lemlein,” Zion 52 (1987), 390-401. 8 (6b.) RABBI LOEW OF PRAGUE (MAHARAL) Ruth Gladstein, "Eschatological Trends in Bohemian Jewry during the Hussite Period," Prophecy and Millenarianism, ed. A. Williams, 1980, 239-256. Benjamin Gross, Le Messianisme juif: L'éternité d'Israel du Maharal de Prague, Paris, 1969. Byron Sherwin, Mystical Theology and Social Dissent: Judah Loew of Prague, 1982. 9. THE SPANISH EXPULSION AND THE CENTRE IN SAFED John Edwards, “Elijah and the Inquisition: Messianic Prophecy among Conversos in Spain c1500,” Nottingham Medieval Studies 28 (1984): 76-94. Rachel Elior, "Messianic Expectations and the Spiritualization of Religious Life," REJ 145 (1989), 35-49. Also in Essential Papers on Jewish Culture in Renaissance and Baroque Italy, ed., David Ruderman. Matt Goldish, "Patterns in Converso Messianism," Millenarianism and Messianism in Early Modern European Culture, ed. M. Goldish, R. H. Popkin, Kluwer, 2001, v. 1, 41-63 Eleazar Gutwirth, “Jewish and Christian messianism in XVth-century Spain,” The Expulsion Of The Jews And Their Emigration To The Southern Low Countries, ed. L. Dequeker, W. Verbeke, Leuven: Leuven UP, 1998, 1-22. Moshe Idel, "Spanish Kabbalah after the Expulsion," Moreshet Sepharad: The Sephardi Legacy, ed. Haim Beinart, Jerusalem, 1992, pp. 166-178. Meyerson, Mark D., “Seeking the Messiah: Converso messianism in post-1453 Valencia,” The Conversos and Moriscos in Late Medieval Spain and Beyond, vol. I: “Departures and Changes,” ed. Keith Ingram, Brill, 2009, 51-82. Benzion Netanyahu, Don Isaac Abravanel, Phila, 1972. *Gershom Scholem, "The Messianic Idea in Kabbalism," in his The Messianic Idea in Judaism or *see the excerpt in translation in Saperstein. Bruce Rosenstock, "Abraham Miguel Cardoso's messianism; a reappraisal," AJS Review 23,1 (1998) 63-104. Isaiah Tishby, Meshihiyut be-dor gerushei Sefarad, Jerusalem, 1985 10 DAVID REUVENI A. Z. Aescoly, Ha-tenu`ot. A. Z. Aescoly, Sippur David HaReubeni, 2nd ed. with an Introduction by Moshe Idel, Jerusalem, 1993. A. Z. Aescoly, "David Reubeni in the Light of History," Jewish Quarterly Review 28 (1937-1938), 1- 45.
Recommended publications
  • Issue 2 Spring – 2014

    Issue 2 Spring – 2014

    Volume 1 | Issue 2 Spring – 2014 Volume 1 - Issue 2 National and ethnic minority issues in Europe Disclaimer: The views and opinions expressed in these articles are those of the authors and do not necessarily reflect the official policy or position of the Institute for Cultural Relations Policy and the Editorial Board of Cultural Relations Quarterly Review. As an initiative of ICRP, the content of this journal is written by researchers, academics, young professionals and student authors. Each issue covers in-depth analysis of international relations on a quarterly basis. Journal Information Editorial Board Tzong-Ho Bau, Bezen Balamir Coşkun, Boglárka Koller, Igor Okunev, Robert Schrire, Farhan Hanif Siddiqi, Ehud R. Toledano, Rafael Antônio Duarte Villa Publication Staff Series Editor | András Lőrincz Executive Publisher | Csilla Morauszki Authors of Current Issue Katalin Szabó, Ömer Bilal Almak, Csilla Morauszki, András Lőrincz, Tamás Matyi, Eszter Balogh, Sándor Földvári, Zuzana Balcová, Taylor Helene Matevich © Institute for Cultural Relations Policy ICRP Geopolitika Kft 45 Gyongyosi utca, Budapest 1031 – Hungary http://culturalrelations.org HU ISSN 2064 4051 Contents National and ethnic minority issues in Europe Katalin Szabó Islam or Euro-Islam in Europe? 1 – 10 Ömer Bilal Almak – Csilla Morauszki – András Lőrincz – Zuzana Balcová The Dönmeh: Sabbataist legacy in the Ottoman Empire and the Republic of Turkey 11 – 21 Tamás Matyi Life in the Village Cut in Two 22 – 36 Eszter Balogh Historical ethnic conflicts behind the Ukrainian crisis: one country, numerous identities [Background] 37 - 40 Sándor Földvári Rusyns in the aspect of security policies 41 – 52 Zuzana Balcová’s interview with H.E. Rastislav Káčer Ambassador of the Slovak Republic to Hungary 53 – 63 Taylor Helene Matevich Analysis of ethnic relations in the Former Yugoslav Republic of Macedonia 64 – 69 Cultural Relations Quarterly Review Spring 2014 Islam or Euro-Islam in Europe? Katalin Szabó Abstract: This study’s objective is to examine the current debate on the presence of Islam in Europe.
  • Moses Hayim Luzzatto's Quest for Providence

    Moses Hayim Luzzatto's Quest for Providence

    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
  • SHABBETAI TZVI the Biggest Hoax in Jewish History Nathan the Prophet and Tzvi the Messiah

    SHABBETAI TZVI the Biggest Hoax in Jewish History Nathan the Prophet and Tzvi the Messiah

    1 SHABBETAI TZVI The Biggest Hoax in Jewish History While faith in the coming of the messiah is a linchpin of Judaism, Jews have traditionally taken a patient, quiet approach to their messianic beliefs. Since the devastation wreaked by false messiah Bar Kochba and his rebellion against the Romans, and the centuries of persecution caused by another messianic movement — Christianity — Jews have been understandably suspicious about anyone’s claim to be God’s anointed. The rabbis of the Talmud went so far as to introduce specific prohibitions against messianic agitation, instituting the “three oaths” which prohibited any attempt to “force the end” by bringing the messiah before his allotted time (Babylonian Talmud. Yet in the mid-17th century, belief in the false messiah Shabbetai Tzvi spread like wildfire throughout the Jewish world, sweeping up entire communities and creating a crisis of faith unprecedented in Jewish history. Shabbetai Tzvi was said to be born on the 9th of Av in 1626, to a wealthy family of merchants in Smyrna (now Izmir, Turkey). He received a thorough Talmudic education and, still in his teens, was ordained as a hakham — a member of the rabbinic elite. However, Shabbetai Tzvi was interested less in Talmud than in Jewish mysticism. Starting in his late teens he studied kabbalah, attracting a group of followers whom he initiated into the secrets of the mystical tradition. Shabbetai Tzvi battled with what might now be diagnosed as severe bipolar disorder. He understood his condition in religious terms, experiencing his manic phases as moments of “illumination” and his times of depression as periods of “fall,” when God’s face was hidden from him.
  • Cincinnati Torah הרות

    Cincinnati Torah הרות

    MAIN LOGO בס"ד • A PROJECT OF THE CINCINNATI COMMUNITY KOLLEL • CINCYKOLLEL.ORG תורה מסינסי Cincinnati Torah Vol. IX, No. XXXVI Devarim A LESSON FROM THE PARASHA THE RABBI WAS ASKED GUEST CONTRIBUTOR ON THE PARASHA What To Ask For RABBI MECHAEL SOROKA 25TH YEAR LOGO THIS WEEK WITH Tisha B’Av is a day we mourn all tragedies be to look after the sick and investigate RABBI MEIR MINSTER we have suffered as a nation, with the whether their needs are being met. Are destruction of the Beis Hamikdash at the they being taken care of, or is something This week’s parasha: forefront. However, mourning alone missing? Q) It sounds like Moshe was looking for is not enough. The mourning must Another question still remains though. assistance in judging the nation. Was it not Yisro’s idea? lead to a yearning to return home to Dovid said he had “One request.” our homeland and to rebuild the Beis However it sounds like he was asking for A) Rashi seems to compound the Hamikdash. (Today, with the borders two things: to dwell with Hashem in the question with his comments on the to Israel still closed to most of us, it is Beis Hamikdash, and to be the one to take words (Devarim 1:9) “I said to you at that time, , ‘I cannot carry you alone... .‘” somehow is easier to relate to that this care of all the needs. saying year). This is what Chazal (the sages) refer Rashi asks what is the meaning of the to as tzipisa l’yehosua, anticipating the We therefore must say that the two are superfluous word “saying”? He answers salvation.
  • John Hagee, Christian Zionism, Us Foreign Policy and the State of Israel

    John Hagee, Christian Zionism, Us Foreign Policy and the State of Israel

    JOHN HAGEE, CHRISTIAN ZIONISM, U.S. FOREIGN POLICY AND THE STATE OF ISRAEL: AN INTERTWINED RELATIONSHIP Master’s Thesis Presented to the Near Eastern and Judaic Studies department Brandeis University S. Ilan Troen, Advisor In Partial Fulfillment of the Requirements for the Degree Master of Arts By Michael Kupferberg May 2009 Copyright by Michael Kupferberg May, 2009 ABSTRACT John Hagee, Christian Zionism, U.S. Foreign Policy and the State of Israel: An Intertwined Relationship A thesis presented to the Near Eastern and Judaic Studies department Graduate School of Arts and Sciences Brandeis University Waltham, MA By Michael Kupferberg Christian Zionism while originating in England over two centuries ago is currently experiencing a reinvigoration, especially in the political world. Christian Zionists are using politics as a way to fulfill Biblical prophecy, by influencing powerful politicians in all levels of government to support Israel. The most vocal, and prominent leader within the Christian Zionist movement is Pastor John Hagee. Through the establishment of his organization Christians United for Israel, Hagee has localized and given a tangible center for Christian Zionist activists. Additionally, the movement has gained membership as it was established in the model of a grassroots organization. Hagee has become a well known figure in the political community, and garners national media attention. While it has become fashionable in recent times to criticize Jewish organizations such as AIPAC, it is the Christian Zionist organizations which yield a large portion of power in Washington. However, it is crucial to realize that while CUFI and groups like it may yield some power in Washington, and account for some of the decision making that goes into U.S.
  • Apostates and More, Part 2,The History Behind the Ashkenazi

    Apostates and More, Part 2,The History Behind the Ashkenazi

    Apostates and More, Part 2 Apostates and More, Part 2 Marc B. Shapiro Continued from here 1. Another apostate was Rabbi Nehemiah ben Jacob ha-Kohen of Ferrara, who was an important supporter of R. Moses Hayyim Luzzatto during the controversy about him.[1]Here is the the final page of the haskamah he wrote in 1729 for R. Aviad Sar Shalom Basilea’s Emunat Hakhamim. R. Isaac Lampronte, in a halakhic discussion in hisPahad Yitzhak, refers to Nehemiah, but not by name.[2] He calls him .In R .אחד מן החכמים רך בשנים אשר אחרי כן הבאיש ריחו כנודע Hananel Nepi and R. Mordechai Samuel Ghirondi, Toldot Gedolei Yisrael (Trieste, 1853), p. 229, they write about Obviously, “Ishmaelite” is a .שאח”כ נעשה ישמעאלי :Nehemiah code word for Christian.[3] The story reported by Samuel David Luzzatto is that Nehemiah used to go to prostitutes, and when the rabbis found out about this they removed the rabbinate from him. Too embarrassed to remain in the Jewish community, Nehemiah apostatized.[4] Cecil Roth cites another Italian source that Nehemiah converted so he could marry a Christian woman. Unfortunately, his son and three daughters apostatized together with him (his wife had apparently already died).[5] Another apostate who should be mentioned is Michael Solomon Alexander (1799-1844), first Anglican bishop in Jerusalem. Before his apostasy, Alexander was a rabbi.[6] Rabbi Abraham Romano of Tunis also became an apostate. He converted at the end of the seventeenth century when R. Meir Lombrozo was appointed a dayan in his place. After Romano converted, he became well known as a Islamic preacher, and after his death his tomb was venerated by Muslims.
  • A New Essenism: Heinrich Graetz and Mysticism

    A New Essenism: Heinrich Graetz and Mysticism

    Trinity College Trinity College Digital Repository Faculty Scholarship 1998 A New Essenism: Heinrich Graetz and Mysticism Jonathan Elukin Trinity College, [email protected] Follow this and additional works at: https://digitalrepository.trincoll.edu/facpub Part of the History Commons Copyright © 1998 The Journal of the History of Ideas, Inc.. All rights reserved. Journal of the History of Ideas 59.1 (1998) 135-148 A New Essenism: Heinrich Graetz and Mysticism Jonathan M. Elukin Since the Reformation, European Christians have sought to understand the origins of Christianity by studying the world of Second Temple Judaism. These efforts created a fund of scholarly knowledge of ancient Judaism, but they labored under deep-seated pre judices about the nature of Judaism. When Jewish scholars in nineteenth-century Europe, primarily in Germany, came to study their own history as part of the Wissenschaft des Judentums movement, they too looked to the ancient Jewish past as a crucia l element in understanding Jewish history. A central figure in the Wissenschaft movement was Heinrich Graetz (1817-1891). 1 In his massive history of the Jews, the dominant synthesis of Jewish history until well into the twentieth century, Graetz constructed a narrative of Jewish history that imbedded mysticism deep within the Jewish past, finding its origins in the first-cen tury sectarian Essenes. 2 Anchoring mysticism among the Essenes was crucial for Graetz's larger narrative of the history of Judaism, which he saw as a continuing struggle between the corrosive effects of mysticism [End Page 135] and the rational rabbinic tradition. An unchanging mysticism was a mirror image of the unchanging monotheistic essence of normative Judaism that dominated Graetz's understanding of Jewish history.
  • Lelov: Cultural Memory and a Jewish Town in Poland. Investigating the Identity and History of an Ultra - Orthodox Society

    Lelov: Cultural Memory and a Jewish Town in Poland. Investigating the Identity and History of an Ultra - Orthodox Society

    Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Item Type Thesis Authors Morawska, Lucja Rights <a rel="license" href="http://creativecommons.org/licenses/ by-nc-nd/3.0/"><img alt="Creative Commons License" style="border-width:0" src="http://i.creativecommons.org/l/by- nc-nd/3.0/88x31.png" /></a><br />The University of Bradford theses are licenced under a <a rel="license" href="http:// creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Licence</a>. Download date 03/10/2021 19:09:39 Link to Item http://hdl.handle.net/10454/7827 University of Bradford eThesis This thesis is hosted in Bradford Scholars – The University of Bradford Open Access repository. Visit the repository for full metadata or to contact the repository team © University of Bradford. This work is licenced for reuse under a Creative Commons Licence. Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Lucja MORAWSKA Submitted in accordance with the requirements for the degree of Doctor of Philosophy School of Social and International Studies University of Bradford 2012 i Lucja Morawska Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Key words: Chasidism, Jewish History in Eastern Europe, Biederman family, Chasidic pilgrimage, Poland, Lelov Abstract. Lelov, an otherwise quiet village about fifty miles south of Cracow (Poland), is where Rebbe Dovid (David) Biederman founder of the Lelov ultra-orthodox (Chasidic) Jewish group, - is buried.
  • Preliminary Contents

    Preliminary Contents

    1 BIBLIOGRAPHY Abba, R 1961. The divine name Yahweh. JBL 80, 320-328. Abramsky, S 1967. The house of Rechab. Eretz-Israel 8, 76, 255-264. — 1971. Rechabites, in Berman & Carlebach (eds) 1971 vol 13, 1609-1612. Abusch, T 1999. Ishtar, in Van der Toorn et al (eds) 1999:452-456. Ackerman, S 1992. Under every green tree: popular religion in sixth-century Judah. Atlan- ta: Scholars Press. (HSM 46.) — 1993. The queen mother and the cult in ancient Israel. JBL 112(3), 385-401. Aharoni, M 1993. The Israelite citadels, in Stern, E (ed), The new encyclopedia of archaeo- logical excavations in the Holy Land, vol 1, 82-87. New York: Simon & Schuster. Aharoni, Y 1973. The Solomonic temple, the tabernacle and the Arad sanctuary, in Hoffner (ed) 1973:1-8. — 1981. Arad inscriptions. Ed and rev by A F Rainey. Tr by J Ben-Or. Jerusalem: Ben-Zvi Printing Enterprises. Albertz, R 1994. A history of Israelite religion in the Old Testament period. Vol 1. From the beginnings to the end of the exile. Tr by J Bowden. London: SCM. Albright, W F 1944. A prince of Taanach in the fifteenth century B.C. BASOR 94, 12-27. — [1949] 1960. The archaeology of Palestine. Rev ed. Middlesex: Penguin. — 1968. Yahweh and the gods of Canaan: a historical analysis of two contrasting faiths. Winona Lake: Eisenbrauns. Aldred, C [1961] 1998. The Egyptians. 3rd ed rev and updated by A Dodson. London: Thames & Hudson. Allon, Y 1971. Kenite, in Berman & Carlebach (eds) 1971 vol 10, 906-907. Alster, B 1999.
  • 1 Beginning the Conversation

    1 Beginning the Conversation

    NOTES 1 Beginning the Conversation 1. Jacob Katz, Exclusiveness and Tolerance: Jewish-Gentile Relations in Medieval and Modern Times (New York: Schocken, 1969). 2. John Micklethwait, “In God’s Name: A Special Report on Religion and Public Life,” The Economist, London November 3–9, 2007. 3. Mark Lila, “Earthly Powers,” NYT, April 2, 2006. 4. When we mention the clash of civilizations, we think of either the Spengler battle, or a more benign interplay between cultures in individual lives. For the Spengler battle, see Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996). For a more benign interplay in individual lives, see Thomas L. Friedman, The Lexus and the Olive Tree (New York: Farrar, Straus, Giroux, 1999). 5. Micklethwait, “In God’s Name.” 6. Robert Wuthnow, America and the Challenges of Religious Diversity (Princeton, NJ: Princeton University Press, 2005). “Interview with Robert Wuthnow” Religion and Ethics Newsweekly April 26, 2002. Episode no. 534 http://www.pbs.org/wnet/religionandethics/week534/ rwuthnow.html 7. Wuthnow, America and the Challenges of Religious Diversity, 291. 8. Eric Sharpe, “Dialogue,” in Mircea Eliade and Charles J. Adams, The Encyclopedia of Religion, first edition, volume 4 (New York: Macmillan, 1987), 345–8. 9. Archbishop Michael L. Fitzgerald and John Borelli, Interfaith Dialogue: A Catholic View (London: SPCK, 2006). 10. Lily Edelman, Face to Face: A Primer in Dialogue (Washington, DC: B’nai B’rith, Adult Jewish Education, 1967). 11. Ben Zion Bokser, Judaism and the Christian Predicament (New York: Knopf, 1967), 5, 11. 12. Ibid., 375.
  • Abraham Abulafia

    Abraham Abulafia

    PROPHETIC/ECSTATIC KABBALAH; ABRAHAM ABULAFIA (Deut. 16:16: Three times a year--on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths—-all your males shall appear (yei- ra’eh) before the Lord your God in the place that He will choose.) Yochanan ben Dahavai said in the name of Rabbi Yehudah: A man who is blind in one eye is exempt from appearing (at the Temple on the Pilgrimage festivals, as it is said: yir’eh (He will see), yei-ra’eh (He will be seen). [Both words are represented with the same letters. Thus the text lends itself to the following interpretation:] As He comes to see, so He comes to be seen; just as (He comes) to see with both eyes, so also (He is) to be seen with both eyes. ---Talmud, Chagigah 2a A great secret [concerning a teaching in Midrash Bereshit Rabbah 27:1]: “Great is the power of the prophets, who make the form resemble its Former.” We have already explained what seems to be the meaning of this secret, but I then found a passage from one of the earlier authors on this subject, and my heart urges me to record it, for it offers an explanation of the foregoing. The following is the text of that account. The deeply learned Rabbi Nathan, of blessed memory, said to me: “The complete secret of prophecy to a prophet consists in that suddenly he sees the form of his self standing before him, and he forgets his own self and ignores it...and that form speaks with him and tells him the future.
  • Jewish Mysticism, Ritual Murder, and the Trial of Mendel Beilis

    Jewish Mysticism, Ritual Murder, and the Trial of Mendel Beilis

    Swarthmore College Works History Faculty Works History 2015 Connecting The Dots: Jewish Mysticism, Ritual Murder, And The Trial Of Mendel Beilis Robert Weinberg Swarthmore College, [email protected] Follow this and additional works at: https://works.swarthmore.edu/fac-history Part of the History Commons Let us know how access to these works benefits ouy Recommended Citation Robert Weinberg. (2015). "Connecting The Dots: Jewish Mysticism, Ritual Murder, And The Trial Of Mendel Beilis". Word And Image In Russian History: Essays In Honor Of Gary Marker. 238-252. https://works.swarthmore.edu/fac-history/464 This work is licensed under a Creative Commons Attribution-Noncommercial 4.0 License This work is brought to you for free by Swarthmore College Libraries' Works. It has been accepted for inclusion in History Faculty Works by an authorized administrator of Works. For more information, please contact [email protected]. Connecting the Dots: Jewish Mysticism, Ritual Murder, and the Trial of Mendel Beilis Robert Weinberg (Swarthmore College) he prosecution of Mendel Beilis for the murder of thirteen-year-old TAndrei Iushchinskii in Kiev a century ago is perhaps the most publi- cized instance of blood libel since the torture and execution of Jews accused of ritually murdering the infant Simon of Trent in 1475. By the time of the trial in the fall of 1913, the Beilis case had become an inter- national cause célèbre. Like the trials of Alfred Dreyfus in the 1890s and the outcry that accompanied the Damascus Affair in the 1840s, the arrest, incarceration, and trial of Beilis aroused public criticism of Russia’s treatment of Jews and inspired opponents of the autocracy at home and abroad to launch a campaign to condemn the trial.