Theologia Orthodoxa
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Competing Tropes of Eleventh-Century Andalusi Jewish Culture*
Competing Tropes of Eleventh-Century Andalusi Jewish Culture* Ross Brann Judaism and the Jews, whose very names are determined by ties of memory to a particular place (Judea), embraced the concept of diaspora out of political, religious, and historical necessity. Following the exile of Judean elites to Babylonia in 587 BCE, the idea of diaspora became enmeshed in a complex bundle of remembered and imagined experiences such as destruction and dispossession along with decidedly ahistorical aspirations such as redemption and return.1 Diaspora thus became a critical feature of the dialectic of Jewish history in that it described the current state of the Jews' dispersion and sense of rupture with a past "pristine age" yet reinforced their expectation and hope that it was destined to come to an end with the "ingathering of the exiles." Jews of very different literary, intellectual, and spiritual orientations treated Exile/Diaspora as the central trope of Jewish experience. How was this trope handled in Andalusi-Jewish culture?2 Here, I am concerned * This essay is a revised version of a talk presented at the University of California (Berkeley), the University of Washington (Seattle), King's College (London), Yale University, and Cornell University. 1 "Scattering," "dispersal" [Ezekiel 36:19: "I scattered them among the nations, and they were dispersed through the countries"], and recuperation [Ezekiel 36:24: "I will take you from among the nations and gather you from all the countries, and I will bring you back to your own land"] are already inscribed as tropes in the biblical literature of the first exile after 587 BCE. -
De 500 De Numere, Împreună Cu Cititorii Noştri! Roş Haşana PAG
De 500 de numere, împreună cu cititorii noştri! Roş Haşana PAG. 5 PUBLICAŢIE A FEDERAŢIEI COMUNITĂŢILOR EVREIEŞTI DIN ROMÂNIA 5778 ANUL LX = NR. 500-501 (1300-1301) = 1 – 30 SEPTEMBRIE 2017 = 10 ELUL 5777 – 10 TIŞREI 5778 = 32 PAGINI – 3 LEI la Bucureşti 5778 – Shana Tova u’Metuka! „Realitatea Revista Cultului Mulţumim tuturor cititorilor care ne-au transmis evreiască” Mozaic – Realitatea mesaje de felicitare. de-a lungul anilor evreiască, Premierul Benjamin Netanyahu De-a lungul anilor, revista „Realitatea evreiască” a felicitat revista s-a dovedit a fi mai mult decât o simplă publicaţie scurt istoric a unei minorităţi, devenind un mijloc de informare „Realitatea evreiască” prin Actuala revistă „Realitatea evreiască” este care a ţinut pasul cu vremurile şi cu schimbarea continuatoarea „Revistei Cultului Mozaic”, înfiinţată PAG. 3-29 gusturilor cititorilor. medicul Ţvica Berkovits prin demersurile şef-rabinului dr. Moses Rosen, în Iată cum a evoluat şi ce înseamnă azi revista, octombrie 1956. Moses Rosen a convins autorităţi- conform opiniilor unuia dintre cei mai vechi cititori, le vremii, într-un moment politic sensibil – revoluţia dr. LIVIU BERIS, preşedintele A.E.R.V.H. Elie Wiesel, Wilhelm anticomunistă din Ungaria – că revista, care urma să circule peste hotare, va deveni „o vitrină” a comemorat Filderman – – Primul număr al „Realităţii evreieşti” a apărut libertăţilor religioase de care se bucura comunita- în 1995. Dar ea nu s-a ivit din neant, ci a continuat tea evreiască din România. Ceea ce şi sublinia în la Oradea şi la Sighet un mare evreu o revistă care apăruse încă din 1956. editorialul „La început de drum”: „Suntem convinşi român european – Aşa este. -
Bacher Vilmos Emlékelőadások 1989–2013 Bacher Vilmos Hungaria Judaica • 35 Emlékelőadások Studia Hebraica Hungarica • 5 1989–2013
BACHER VILMOS EMLÉKELŐADÁSOK 1989–2013 BACHER VILMOS HUNGARIA JUDAICA • 35 EMLÉKELŐADÁSOK STUDIA HEBRAICA HUNGARICA • 5 1989–2013 Ünnepi kötet Komoróczy Géza 80. születésnapjára BUDAPEST, 2017 TARTALOM A tanulmányok szövegét gondozta, a kötetet szerkesztette Köszöntő / 7 Bányai Viktória és Komoróczy Szonja Ráhel A Bacher Vilmos Emlékérem és Emlékelőadás alapítása / 9 (MTA TK Kisebbségkutató Intézet Judaisztikai Kutatócsoport) Koltai Kornélia és Biró Tamás Kitüntetettek 1989–2013 / 11 (Eötvös Loránd Tudományegyetem, Assziriológiai és Hebraisztikai Tanszék) Szerkesztői előszó / 12 1989 Telegdi Zsigmond Harmatta János laudációja / 17 © Magyar Hebraisztikai Társaság, 2017 A magyar nyelvtanírás kezdetei és a héber grammatika / 20 © MTA Társadalomtudományi Kutatóközpont Kisebbségkutató Intézet, Judaisztikai Kutatócsoport, 2017 1990 Jacob Katz Komoróczy Géza, Schweitzer József és Michael K. Silber Készült a Magyarországi Zsidó Örökség Közalapítvány laudációja / 41 és az MTA TK Kisebbségkutató Intézet támogatásával. Az orthodox–neológ szétválás a magyar zsidóságban: A szakadás eredete, befolyása és következményei / 46 Könyvterv Környei Anikó Tördelte Szalai Éva 1991 Meir Weiss Címlapon Bacher Vilmos Emlékérem, Gáti Gábor alkotása Komoróczy Géza és Schweitzer József laudációja / 61 Patai József / 64 ISSN 0865-1345 (Hungaria Judaica) 1992 Schweitzer József ISSN 2061-1781 (Studia Hebraica Hungarica) Komoróczy Géza laudációja / 71 ISBN 978-963-12-9141-4 Szefárdok Magyarországon és Erdélyben / 75 5 TARTALOM 1995 Moshe Carmilly-Weinberger KÖSZÖNTŐ Komoróczy Géza és Schweitzer József laudációja / 95 Chorin Áron aradi rabbi: Hagyományőrző és reformer / 102 1996 Vermes Géza Komoróczy Géza laudációja / 161 Aqédat Jichaq: Ábrahám áldozatának magyarázata Komoróczy Géza professor emeritus, az ELTE Assziriológiai és Hebra- a rabbinikus irodalomban és Qumránban / 166 isz tikai Tanszékének és az MTA Judaisztikai Kutatócsoportjának alapító egyetemi tanára és tudományos főmunkatársa, 2017 augusztusában tölti 1999 Joshua Blau be 80. -
Bibliography
BIBLIOGRAPHY Abdul-Latif Abdul-Karim, Mohammed. “Commentary of Salmon ben Yeruham on Lamentations.” Ph.D. diss., The University of St. Andrews, 1976. Abrahamov, Binyamin. “The Appointed Time of Death (Ajal) according to #Abd al- Jabb¯ar,” Israel Oriental Studies 13 (1993), pp. 8–38. ———, Al-Q¯asimb. Ibr¯ah¯ımon the Proof of God’s Existence. Leiden: E.J. Brill, 1990. ———, Islamic Theology: Traditionalism and Rationalism. Edinburgh University Press, 1998. ———,“The Creation and Duration of Paradise and Hell in Islamic Theology,” Der Islam 79 (2002), pp. 87–102. Adamson, Peter. “Before Essence and Existence: Al-Kindi’s Conception of Being,” Journal of the History of Philosophy 40 (2002), pp. 297–312. ———,Ed. In the Age of al-F¯ar¯ab¯ı:Arabic Philosophy in the Fourth/Tenth Century. London: The Warburg Institute, 2008. Adang, Camilla. Muslim Writers on Judaism and the Hebrew Bible. Leiden: E.J. Brill, 1997. al-Alami, H. Ed. Ghurar al-hikam wa-durar al-kalim. Beirut, 2002. Alobaidi, Joseph. Le commentaire˙ des Psaumes par le Qaraïte Salmon ben Yeruham: Psaumes 1–10. Peter Lang, 1996. ———, The Messiah in Isaiah 53: The Commentaries of Saadia Gaon, Salmon b. Yeru- ham, and Yefet ben Eli on Is 52:13–53:12. Peter Lang, 1998. Altmann, Alexander and S.M. Stern. Isaac Israeli: A Neoplatonic Philosopher of the Early Tenth Century. Oxford University Press, 1958. Anatoli, Jacob. Malmad ha-talmidim. Ed. L. Silbermann. Lyck: Mekize Nirdamim, 1866. Anderson, Gary. “Garments of Skin in Apocryphal Narrative and Biblical Commen- tary.” In Studies in Ancient Midrash. Edited by James Kugel. Cambridge: Harvard University Center for Jewish Studies, 2001, pp. -
Literatures of Medieval Sepharad Man Empire," in Sephardi and Middle Easternlewries: History and Culture in the Modern Era, Ed
76 D A V I IJ M. II U N J S 40. The language used in what appears to be the first playin Modern Iudezmo Chapter5 is analyzed in D. M. Bunis,"Pyesa di Yaakov Avinu kun sus ijus (Bucharest, 1862): The First Iudezmo Play?" Revue des Etudes[uives 154,nos. 3-4 (1995): 387-428. 41. For various views on this "question:' see D. M. Bunis, "Modernization and the 'Language Question' among the Iudezmo-Speaking Sephardim of the Otto Literatures of Medieval Sepharad man Empire," in Sephardi and Middle Easternlewries: History and Culture in the Modern Era, ed. H. E. Goldberg (Bloomington: University of Indiana, 1996), 226-39· 42. Most of Franco's essay is reproduced in D. M. Bunis, The ludezmo Lan Jonathan P. Deeter guage (in Hebrew) (Jerusalem: Magnes, and Hebrew University of Jerusalem, 1999),377-81. During the first half of the eleventh century, the Jewish poet and philoso pher Solomon Ibn Gabirol (c. 1020-C. 1057) decried the decline of Sephar die Jews' knowledge of Hebrew: "Half of them speak Edomese and half of them the language of Qedar that darkens,"! Ibn Gabirol meant that Jews had neglected Hebrew and knew only the other languages of the Iberian Peninsula: Hispano-Romance, the language of Christians (descendants of the biblical Esau, whose nickname was Edom [Genesis 25:30]), and Arabic, the language of Muslims (descendants of Ishmael, father of Qedar [Gene sis 25:13]). Like Muslims and Christians in al-Andalus (Islamic Spain), Jews spoke mainly Arabic and a form of Hispano-Romance.' When Ibn Gabirol identified Arabic as the language of Muslims and Romance as the language of Christians, he was probably referring to the communities in which each language originated, since Muslims, Christians, and Jews all spoke Arabic and Romance in eleventh-century al-Andalus.