Sefer Ha-Ot: Between Individual and Historical Redemption
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
DNA Evidence of a Croatian and Sephardic Jewish Settlement on the North Carolina Coast Dating from the Mid to Late 1500S Elizabeth C
International Social Science Review Volume 95 | Issue 2 Article 2 DNA Evidence of a Croatian and Sephardic Jewish Settlement on the North Carolina Coast Dating from the Mid to Late 1500s Elizabeth C. Hirschman James A. Vance Jesse D. Harris Follow this and additional works at: https://digitalcommons.northgeorgia.edu/issr Part of the Anthropology Commons, Communication Commons, Genealogy Commons, Geography Commons, International and Area Studies Commons, Jewish Studies Commons, Political Science Commons, and the United States History Commons Recommended Citation Hirschman, Elizabeth C.; Vance, James A.; and Harris, Jesse D. () "DNA Evidence of a Croatian and Sephardic Jewish Settlement on the North Carolina Coast Dating from the Mid to Late 1500s," International Social Science Review: Vol. 95 : Iss. 2 , Article 2. Available at: https://digitalcommons.northgeorgia.edu/issr/vol95/iss2/2 This Article is brought to you for free and open access by Nighthawks Open Institutional Repository. It has been accepted for inclusion in International Social Science Review by an authorized editor of Nighthawks Open Institutional Repository. DNA Evidence of a Croatian and Sephardic Jewish Settlement on the North Carolina Coast Dating from the Mid to Late 1500s Cover Page Footnote Elizabeth C. Hirschman is the Hill Richmond Gott rP ofessor of Business at The nivU ersity of Virginia's College at Wise. James A. Vance is an Associate Professor of Mathematics at The nivU ersity of Virginia's College at Wise. Jesse D. Harris is a student studying Computer Science -
Encyclopedia of Jews in the Islamic World
EJIW Encyclopedia of Jews in the Islamic World 5 volumes including index Executive Editor: Norman A. Stillman Th e goal of the Encyclopedia of Jews in the Islamic World is to cover an area of Jewish history, religion, and culture which until now has lacked its own cohesive/discreet reference work. Th e Encyclopedia aims to fi ll the gap in academic reference literature on the Jews of Muslims lands particularly in the late medieval, early modern and modern periods. Th e Encyclopedia is planned as a four-volume bound edition containing approximately 2,750 entries and 1.5 million words. Entries will be organized alphabetically by lemma title (headword) for general ease of access and cross-referenced where appropriate. Additionally the Encyclopedia of Jews in the Islamic World will contain a special edition of the Index Islamicus with a sole focus on the Jews of Muslim lands. An online edition will follow aft er the publication of the print edition. If you require further information, please send an e-mail to [email protected] EJIW_Preface.indd 1 2/26/2009 5:50:12 PM Australia established separate Sephardi institutions. In Sydney, the New South Wales Association of Sephardim (NAS), created in 1954, opened Despite the restrictive “whites-only” policy, Australia’s fi rst Sephardi synagogue in 1962, a Sephardi/Mizraḥi community has emerged with the aim of preserving Sephardi rituals in Australia through postwar immigration from and cultural identity. Despite ongoing con- Asia and the Middle East. Th e Sephardim have fl icts between religious and secular forces, organized themselves as separate congrega- other Sephardi congregations have been tions, but since they are a minority within the established: the Eastern Jewish Association predominantly Ashkenazi community, main- in 1960, Bet Yosef in 1992, and the Rambam taining a distinctive Sephardi identity may in 1993. -
How Sephardi Settlers Brought a New Cultural Energy to Europe's Cities
HISTORY of an expanding Castilian state while also responding to the challenges posed by their proselytising Christian overlords. Toledan Jews played unique roles in the Castilian translation movements that transmitted the scientific heritage of classical antiquity and the Arabs to the West. At the same time, they melded Islamic and Gothic motifs in fresco and manuscript illuminations. Ashkenazi and Sephardi halachic traditions conversed with one another in Toledo’s sprawling Jewish quarter. Sephardi civilisation was a rich tapestry of many threads at the end of the 15th century. But in 1492, when the expulsions occurred, this did not mark the end of the Sephardi Jews: it ushered in a new chapter in the history of the Jews of Spain and their far-flung descendants. As the Jews sought to re-establish Sepharad on foreign soils in the 16th and 17th centuries, they adapted to new lands and cultures while seeking meaning in the tragedy that had befallen them. In 16th-century Safed in particular, the exiles of Iberia sought to explain their Clockwise from far left: Emanuel de Witte’s interior of SEPHARDI RENAISSANCE trauma of expulsion. This inconspicuous the Portuguese Synagogue, Amsterdam (1680); Jacob town in the Galilee emerged as the centre of van Ruisdael’s The Jewish Cemetery (1655); Scuola a mystical tradition that transformed Jewish Levantina, Venice thinking throughout the dispersion. While mysticism was capturing the hearts of the refugees in Safed, the The volume also introduces several of How Sephardi settlers brought a new Sephardim were simultaneously engaged the main players of their day. We encounter in founding Hebrew printing presses, courtier Hasdai Ibn Shaprut in Cordoba, establishing new forms of community and who launched a Hebrew renaissance in cultural energy to Europe’s cities sharing some of the cultural delights of the city; treasurer Samuel Halevi Abulafia, Venice in defiance of their confinement in whose private synagogue constitutes a the newly established ghetto. -
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
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. -
Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions. -
Sephardi Zionism in Hamidian Jerusalem
“The Spirit of Love for our Holy Land:” Sephardi Zionism in Hamidian Jerusalem Ari Shapiro Honors Thesis Submitted to the Department of History, Georgetown University Advisor: Professor Aviel Roshwald Honors Program Chair: Professor Katherine Benton-Cohen May 7, 2018 1 Table of Contents Acknowledgements 2 Important Dates 3 Introduction 4 Chapter 1: Sephardi Identity in Context (5600-5668/1840-1908) 11 Sephardi Identity Among Palestinian Arabs 15 Sephardi Identity under the Ottoman Administration of Palestine 19 Chapter 2: Distinctly Sephardic Zionism (5640-5656/1880-1896) 23 Kol Yisra’el Ḥaverim and the New Sephardi Leadership 27 Land Purchase Through International Sephardi Networks 32 Land Purchase as a Religious Obligation 36 Chapter 3: Arab and Ottoman Influence on the Development of Sephardi Zionism (5646-5668/1886-1908) 43 Shifting Ottoman Boundaries and Jerusalem’s Political Ascent 45 European Liberalism, Ottoman Reform, and Sephardi Zionism 50 Sephardi Zionism as a Response to Hamidian Ottomanism 54 Chapter 4: The Decline of Sephardi Zionism in Jerusalem (5658-5668/1897-1908) 62 Aliyah, Jewish Demographics, and the Ashkenazi Ascent in Palestine 63 Palestinian Arab Opposition to Zionist Activity in Jerusalem 69 The Young Turk Revolt and the Death of Sephardi Zionism 73 Conclusion 79 Appendix 84 Glossary of Persons 85 Glossary of Terms 86 Bibliography 89 2 Acknowledgements This thesis would not have been possible without the network of family, friends, peers, and mentors who have helped me get to this point. To my parents and Esti, thanks for being such interested sounding boards for new lines of exploration at any and all hours when I call. -
Intellectual Mysticism in the Visión Deleitable
religions Article “El entendimiento con el qual me conoscan”: Intellectual Mysticism in the Visión Deleitable Michelle M. Hamilton Center for Medieval Studies, University of Minnesota, Minneapolis, MN 55455, USA; [email protected] Received: 6 October 2019; Accepted: 17 December 2019; Published: 20 December 2019 Abstract: Visión deleytable is a fictional tale based in the Aristotelian philosophical and Neoplatonic mystical beliefs of the Judeo-Arabic tradition of medieval Iberia. This fifteenth-century work of imaginative fiction, a “best-seller” among Iberian readers, tells of the ascent of the active intellect to the celestial spheres and an experience of God. In this narrative, knowledge of the Latin trivium and quadrivium are combined with that of the Arabo-Andalusi philosophic traditions. Particularly noteworthy is the author, De la Torre’s extensive use of Maimonides’ work, the Guide of the Perplexed, as a source for the wisdom revealed in the Visión deleytable. While Maimonides’ position on the mystic experience is debated by contemporary scholars, in the present study I explore how the concept of intellectual mysticism, applied to the Neoplatonic/Aristotelian model of the intellect’s conjunction with the divine as found in Maimonides’ work, also describes the goal toward which the protagonist (and reader) of the Visión deleytable strive. As such, the Visión deleytable reveals how this notion of human-divine union (most notably in the concept of the “prophet-angel”) from the Judeo-Andalusi tradition, transmitted in Arabic and Hebrew, was translated into Spanish and adopted into the Catholic and converso frameworks of the Visión deleytable in fifteenth-century Iberia. Keywords: spanish medieval literature; converso literature; Maimonides; early print works; alfonso de la torre; spanish intellectual history; manuscript studies; prophecy; andalusi philosophy; spanish allegory Alfonso de la Torre’s Visión deleitable (Visión), composed c. -
Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana
Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana 2 Orientalia Judaica Christiana, the Christian Orient and its Jewish Heritage, is dedicated, first of all, to the afterlife of the Jewish Second Temple traditions within the traditions of the Christian East. A second area of exploration is some priestly (non-Talmudic) Jewish traditions that survived in the Christian environment Divine Manifestations in the Slavonic Pseudepigrapha Andrei Orlov govg'ms press 2009 For law and June Fair ... Then the old man stood up and stretched his hands to wards heaven. His fingers became like ten lamps of fire and he said to him, "If you will, you can become all flame/5 Apophthegmata Patrum, Joseph of Panephysis, 7. Abba Bessarion, at the point of death, said, "The monk ought to be as the Cherubim and the Seraphim: all eye." Apophthegmata Patrum, Bessarion, 11. TABLE OF CONTENTS Preface xv Locations of the Original Publications xvii List of Abbreviations xix INTRODUCTION. The Kavod and Shem Paradigms and Divine Manifestations in the Slavonic Pseudepigrapha 1 Silvanus and Anthony. 3 Moses and Elijah 8 Enoch and Abraham 12 PART I: THE DIVINE BODY TRADITIONS 19 "Without Measure and Without Analogy": The Tradition of the Divine Body in 2 (Slavonic) Enoch 21 Introduction 21 Adamic Tradition of 2 Enoch 23 The Corporeality of the Protoplast 26 From the Four Corners of the World 29 The Measure of the Divine Body. 34 Bodily Ascent 37 Adam and Enoch: "Two Powers" in Heaven 38 Two Bodies Created According to the Likeness of the Third One 43 The Pillar of the World: The Eschatological Role of the Seventh Antediluvian Hero in 2 (Slavonic) Enoch 49 Introduction 49 I. -
Census for Ottoman Controlled Tiberias, Erets Yisrael 1839 CE
Census for Ottoman Controlled Tiberias, Erets Yisrael 1839 CE Sheet Row Place Family Surname Given name Birth place Age Arrival Income Occupation Status No.Chil Child 1-Age Child 2-Age Child 3-Age Child 4-Age Child 5- Age Notes 28B 23 Tiberias ~ Bela ~ 13 ~ 3 ~ orphan ~ ~ ~ ~ ~ ~ 28A 8 Tiberias ~ Eliahu's mother Oran, Alg. 70 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ ~ 28B 15 Tiberias ~ Ester ~ ~ ~ 3 ~ orphan ~ ~ ~ ~ ~ ~ 28B 16 Tiberias ~ Ester ~ 12 ~ 3 ~ orphan ~ ~ ~ ~ ~ ~ ~ 28A 5 Tiberias ~ Ester North Africa ~ ~ 3 ~ widow ~ ~ ~ ~ ~ ~ ~ 28B 17 Tiberias ~ Hanna ~ 11 ~ 3 ~ orphan ~ ~ ~ ~ ~ ~ ~ 28A 15 Tiberias ~ Hanna North Africa 50 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ Damaged during earthquake 28A 14 Tiberias ~ Hasuana Tunis 50 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ Damaged during earthquake 28B 22 Tiberias ~ Kaden ~ 14 ~ 3 ~ orphan ~ ~ ~ ~ ~ ~ 28B 18 Tiberias ~ Lulu ~ !0 ~ 3 ~ orphan ~ ~ ~ ~ ~ ~ 28B 24 Tiberias ~ Mazal ~ 10 ~ 3 ~ orphan ~ ~ ~ ~ ~ ~ 28A 22 Tiberias ~ Miriam, Shebabo's mother Oran, Alg. 50 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ ~ 28A 24 Tiberias ~ Reiner, Makhluf's widow Constantine,Alg. 45 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ ~ 28A 26 Tiberias ~ Saada Jerusalem 60 ~ 3 Midwife widow ~ ~ ~ ~ ~ ~ ~ 28B 25 Tiberias ~ Sara Oran, Alg. 10 ~ 3 ~ orphan ~ ~ ~ ~ ~ 28A 21 Tiberias ~ Sultana, Yaakov's sister Oran, Alg. 65 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ ~ 28A 10 Tiberias ~ Vida North Africa 70 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ ~ 28A 12 Tiberias ~ Zini Tunis 42 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ ~ 24 17 Tiberias Abensur Yisthak Algiers, Alg. 45 5596 3 Merchant mar. 2 Estreya -10 Simha -13 ~ ~ ~ Damaged during the earthquake 25 3 Tiberias Aboud Moshe Shefaram, E.Y. 60 ~ 3 Whitewasher single 3 Abraham -15 Yaacov -17 Yitshak - 10 ~ ~ ~ 26 9 Tiberias Abu Mordekhay Erets Yisrael 22 ~ 3 Rabbi -Torah Studies mar. 1 Abraham -5 ~ ~ ~ ~ ~ 28A 16 Tiberias Abulafia Lea, Tshilibi's widow Jerusalem 67 ~ 3 ~ widow ~ ~ ~ ~ ~ ~ ~ 27 26 Tiberias Abulafia Meir Erets Yisrael 25 ~ 3 Torah Studies mar. -
Bernard Revel Graduate School of Jewish Studies
Bernard Revel Graduate School of Jewish Studies Table of Contents Ancient Jewish History .......................................................................................................................................... 2 Medieval Jewish History ....................................................................................................................................... 4 Modern Jewish History ......................................................................................................................................... 8 Bible .................................................................................................................................................................... 16 Jewish Philosophy ............................................................................................................................................... 21 Talmud ................................................................................................................................................................ 25 Course Catalog | Bernard Revel Graduate School of Jewish Studies 1 Ancient Jewish History JHI 6221 (Hebraism & Hellenism: Greco-Roman Culture & the Rabbis) also counts toward the Talmudic Studies concentration. JHI 6241 (Second Temple Period Aramaic) also counts toward the Bible concentration. JHI 6243 (Samaritans and Jews: From the Bible to Modern Israel) and 6255 (Jewish Art and Visual Culture) also count toward the Medieval and Modern History concentrations. JHI 6461 (Historians on Chazal: -
Gospel Trail Brochure
Tabgha promenade – Capernaum (3 k.m.) k.m.) (3 Capernaum – promenade Tabgha Iksal Mount Tabor Beit Keshet forest /Forester Camping (0.5 – 2.0 k.m.) 2.0 – (0.5 Camping /Forester forest Keshet Beit Principal Sites Along the Gospel Trail: Iksal is a Muslim Arab community located at the foot of Mount Precipice, A magnificent mountain, Mount Tabor towers 400 meters above its summit (300 m.) (300 summit on the northern edge of the K'sulot Valley. The contemporary Arabic surroundings. Its beauty inspired the Psalmist to exclaim enthusiastically: Mount Precipice / From the parking area to the mountain mountain the to area parking the From / Precipice Mount Arbel Cliffs name derives from the biblical Hebrew name "Ksulot Tabor" mentioned "You created the north and the south; Tabor and Hermon sing for joy at The astounding Arbel Cliffs, with their ancient caves and the Arbel Valley segments are marked on the map with the following symbol: following the with map the on marked are segments From Nazareth to the Sea of Galilee in the Book of Joshua (19:12). Architectural remains from the Roman and your name" [Psalms 89:12]. slung on high between the heights of Hattin and Mount Arbel itself, are adapted to the needs of disabled people in wheelchairs; these these wheelchairs; in people disabled of needs the to adapted Byzantine eras as well as those of a castle from the Crusader era have steeped in history. In Jesus' time, this was the main route from Nazareth The Gospel Trail includes a number of segments that are especially especially are that segments of number a includes Trail Gospel The been found in the village, attesting to the antiquity of its origins.