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1

Judaism and the Commandment: 'Thou shall remember!'

100%

Krajewski S.

Przegląd Filozoficzny. Nowa Seria

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2004

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vol. 13

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issue 1(49)

125-136

EN

The heritage of Judaism is stronger than standard religious practices, says the author. This heritage is established by the injunction: 'Remember!'. It must be conceded that no generation is capable of transmitting all important aspects of its life to posterity. Because this is true, no community can trace back its heritage to its origins. But there are those who make an effort to immortalise their experience and there are others who do not seem to show an equal concern. Such efforts are never fully successful. Myth inevitably creeps into every history. But in some traditions it has a dominant role in the remembrance of the past, while in others, and it is the case of Judaism, it is replaced by attempts to preserve the past by re-enacting its particularly significant episodes. This desire inspires the March of the Living, who arrive to Auschwitz from many countries in order to preserve an important part Jewish heritage.

2

PSALM CHANT AS AN INTEGRATING ELEMENT OF JEWISH COMMUNITY IN ANCIENT TIMES (Spiew psalmiczny jako czynnik integrujacy spolecznosc zydowska w dobie starozytnej)

100%

Nowak A. T.

Kwartalnik Historii Nauki i Techniki

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2010

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vol. 55

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issue 1

65-89

EN

A psalm chant belongs to the basal realm of worship in Jewish communities. Among confessors of Judaism this way of expressing religious emotions had its origin in primaeval and secular tradition, which was cultivated even before Christ. The Books of the Old Testament include the mentions of singing religious chants, and especially psalms that appear already in the earliest texts - among others, in ascribed to Moses Pentateuch. Nowadays, it is commonly accepted that a final drafting of the collection of psalms can be dated to the confines of the 3rd century B. C. At the same time, one cannot say that the oldest psalms do not have much longer history. References to singing psalm chant are confirmed already in the period of the so-called Second Temple, which was built after liberation of Jews from Babylonian slavery after 520 B. C. Apart from ritual character and assignment of psalm chant to strictly religious aims that were strongly conditioned by the canons of temple worship, one could also observe the phenomenon of a private religiousness, in which psalms also played a significant role. Especially in houses of prayers and synagogues, where devout Jews gathered several times a day, psalm chant was an important element. Even in their families Judaism's believers said their prayers availing themselves of psalm chants that were regulated with Jewish Law, and were either of laudatory or of thanksgiving nature. It was an important way of entrusting God with private affairs by each Jew. Moreover, psalms were a prayer both for welfare of one's family and the whole community of confessors. Such a daily common ritual resulted in an incessant tightening family and social bonds in Jewish circles. Such circumstances and ways of practising Judaism were extremely important for the fact that for a great part of its history, Jewish nation was deprived of statehood. Remaining under foreign regulations concerning religion and culture, Jews looked for the ways of unconstrained expressing their views, aims and realization of life aspirations. Therefore, a significant role was played by a specific culture of common life, which was conditioned by religious Law, and in which - as it was mentioned - psalm chant played such a great role. Psalmody was an integrating element of Jewish communities, and particularly in the circles of Diaspora, whose members inhabited foreign territories together with a population of different descent and culture. This way of creating culture, specific for Jewish communities, was adopted by the early Christianity, which at the beginning was treated as a branch of Moses' religion. An adaptation of psalmody for purposes of christological worship brought about (as one of the important elements) gradual isolation of both religious systems, though the psalmody was still used for religious purposes by both confessions.

3

HENRYK GRYNBERG'S QUESTIONS TO GOD

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Buryla S.

Przegląd Humanistyczny

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2005

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vol. 49

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issue 4(391)

45-60

EN

The article presents one of the most crucial Polish writers raising the subject of Jewish Holocaust. The question of theodicy is analyzed here in particular. The author reconstructs the most essential questions and doubts Henryk Grynberg asks God in his works. They are all based on the philosophy and religion of Judaism. Although there are numerous Grynberg's poems which seem to deny theodicy (e.g. 'Rodowód'), the poet does not throw away faith in God. He assumes that after Auschwitz it is still better to trust the Creator than man.

4

DID GOD DIE IN AUSCHWITZ? JEWISH THEOLOGICAL REACTION TO THE HOLOCAUST (Czy Bóg umarl w Auschwitz? Reakcje teologii zydowskiej na Holocaust)

100%

Ronen S.

Przegląd Orientalistyczny

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2009

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issue 3-4 (230-231)

197-204

EN

The Holocaust shatters the Jewish belief in God, who takes care of his people, leads them to redemption. Extermination camps refuted the concepts of omnipotent, merciful and absolutely good God: if God is omnipotent and absolutely good how he allowed Auschwitz? Auschwitz calls the Jews for re-evaluation of their faith and their trust in God. Facing the destruction of the Jewish people a question is raised: In case Jews want to remain Jews how should they continue to live as Jews after the Holocaust? Jewish theologians struggled with this question and proposed either a new way of living for the Jews or a new definition of God. The article presents a few theological reactions which reflect deep and original Jewish thinking. The theologians discussed in this paper are: Richard Rubenstein, Emil Fackenheim, Eliezer Berkovits, Hans Jonas, Irving Greenberg and Ignaz Maybaum.

5

JAKÝ JE „LEVINASŮV JUDAISMUS“

100%

Rukriglová D.

Filozofia (Philosophy)

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2006

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vol. 61

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issue 8

604-610

EN

The paper focuses on two 'faces' of Levinas' Judaism. First, the author mentions Levinas' significant biographic moments to suggest how rich and deep were the sources that influenced him from his early childhood: Latvian Judaism represented especially by the so called Musar movement, Russian secondary school, university education in France and Germany and importance of Alliance Israelite Universelle. Next, the authoress analyses 'traditional' and 'extra-traditional' aspects of Levinas' thought. She concludes that Levinas' Judaism conserves the traditional (actual and modern, nevertheless) reading of Bible as well as Talmud, while adopting the Greek methods of approaching philosophical texts. Theses multiple aspects of Levinas' Judaism do not simply stand in juxtaposition, but make an original synthesis.

6

SEXUALITY IN JUDAISM. ANALYSIS OF SELECTED RELIGIOUS RULES DEFINING SEXUAL BEHAVIOUR (Seksualnosc w judaizmie z perspektywy psychologicznej. Analiza wybranych przepisów religijnych regulujacych zachowania seksualne)

88%

Arcimowicz B.

Lud

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2009

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vol. 93

141-158

EN

Any discussion of the factors determining people's sexual behaviour should take into account the cultural context in which such behaviour is exhibited. When a researcher or therapist disregards this context, his/her inference lacks important input data. Psychologists, who study human beings, are frequently accused of ignoring the cultural context. However, development of such areas as psychology of culture and intercultural psychology helps to change this approach. More and more often psychologists look for an answer to the most important question - 'why does somebody behave in this particular way?' and they study human behaviour 'with culture in the background'. Researchers, who try to include culture in studies on individual sexual behaviour encounter the barrier of their own ethnocentrism and often that of the lack of knowledge about the rules of sexuality existing in traditions other than their own. Knowledge of these norms helps them better understand the diversity of sexual behaviour, the diversity of taboo areas. It also helps them to look at their own, culturally conditioned sexual behaviour reflexively. In this article the authoress presents the cultural context of some sexual behaviour in Judaism (e.g. related to marriage, birth control, homosexual practices).

7

Judaistyczne wątki w życiu i twórczości Siemiona Franka

88%

Obolevitch T.

Kwartalnik Filozoficzny

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2012

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vol. 40

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issue 1

99 - 108

EN

Along with “the Russian question”, “the Jewish question” was one of the major subjects raised by the thinkers of the Silver Age, first in Russia, later on in emigration. This issue was especially significant for Russian philosophers of Jewish origin such as Semyon Frank. In this article I bring up some pertinent facts from Frank’s biography. I also address the question of how the philosopher perceived his Hebraic roots after his conversion, and I point to his inspirations from Jewish authors (H. Cohen, M. Buber, F. Rosenzweig), as well as to his polemic with them. Frank would perceive his Christianity as an outgrowth of Judaism. According to Frank the demarcation line between the Christians and the Jews seems to be shifting towards the borderline between truly religious people (irrespective of national affiliation) and those who value above all their own safety and worldly goods. Frank directly intimates that having been baptized, not only did he not give up his affiliation with the chosen people, but he also contributed to the accomplishment of its mission. A Jew by origin and a Christian by choice, Frank advocated the view that inter-religious dialogue is possible and ought to be conducted in an atmosphere of mutual respect and appropriately understood tolerance.

8

MARRIAGE IN THE LIGHT OF THE TALMUD (Malzenstwo w swietle Talmudu)

88%

Marcinkowski R.

Przegląd Orientalistyczny

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2010

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issue 1-2 (232-233)

9-21

EN

The institution of marriage is important in many religions and cultures. Talmudic literature, basing on the Book of Genesis (Gen 1:28), explains one of the first commandments given to man by God, i.e. the commandment of marriage and starting a family. The basic source of this article is the Mishnah, especially its third order called Nashim (Women), which largely concentrates on women in the context of preparations for matrimony, as well as of fulfilment or its lack in marriage. Analysing the contents of particular tractates in this order allows to establish the following pattern: ways of matching marriages, ways of marrying a woman, betrothal period and wedding ceremony, a prenuptial agreement - ketubah, wife's obligations toward her husband, husband's obligations toward his wife, suspicions of adultery, divorce, man's need of marriage and, as a supplement, a description of female nature and character as described by Talmudic scholars.

9

La imagen del judaísmo reflejada en el refranero judeoespańol

88%

August-Zarębska A.

Estudios Hispánicos

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2011

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vol. 19

91-102

EN

The main aim of this paper is to explore and analyze the grammaticalization of the gerundive and participle verbal constructions in Old and Classical Spanish. The author’s purpose is to demonstrate that the described grammatical change was motivated essentially by the mechanisms of metonymy.

10

STEREOTYPY V ŽIDOVSKO-KŘESŤANSKÝCH VZTAZÍCH

88%

Samohýl J.

Studia theologica

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2012

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vol. 14

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issue 1

65–78

EN

This article aims at highlighting certain stereotypes in the perception of Jewish-Christian relations. Over the course of history these religions have undergone a dramatic and complicated development, and these stereotypes concerning the evaluation of mutual relations certainly remain the hallmark in current thinking about the dialogue between Judaism and Christianity. The substitution theory associated with considerations on the condemnation of Israel is the most influential stereotype. These theses lead to the contrary belief that the Jews were constantly persecuted throughout history, not only due to ideological reasons, but also because of economic, cultural and political issues. In the third part, the text briefly argues against the stereotype of Czech society as the most atheistic in Europe within the context of Jewish-Christian dialogue.

11

75%

Jedraszewski M.

Przegląd Filozoficzny. Nowa Seria

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2005

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vol. 14

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issue 4

213-230

EN

Even the early publications of J.-P. Sartre, such as 'L'Etre et le Néant' and 'L'existentialism est un humanism' have not been always received as unequivocally atheist. Etienne Gilson, for instance, found some aspects of Sartre's atheistic opinions rather shifting and tentative. Sartre himself addressed his disbelief in God in his autobiography (cf. 'Les Mots', 1964) and in a long discussion with Simon de Beauvoir, which they held through the summer and fall of 1974. In these documents he expressed his personal conviction that God did not exist, but at the same time he added that atheism was not a simple position to be either upheld or rejected but rather a 'long term and painful enterprise'. In 'Les Mots', he mused that in his case that enterprise was successfully brought to an end, but when talked with de Beauvoir, he quizzically claimed that his materialistic atheism still contained some divine elements in it. To be sure, however, he unswervingly believed throughout his life that an acceptance of God was incompatible with making full use of man's freedom. And yet, at the end of his life, in a conversation with Benny Lévy that was published in March 1980, a few weeks before his death, Sartre declared that human morality could best be built by accepting a vision of God along the lines laid down by Judaism. Taking all these fact into account, the author claims that both in the life of J.-P. Sartre, and in his philosophy, atheism was not a thoroughly consistent and convincing position.

20

Herod Wielki i „nowa” Jerozolima

63%

Maciudzińska-Kamczycka M.

Studia Europaea Gnesnensia

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2013

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issue 8

179-206

PL

The focus of this paper will be on the Jewish experience with Roman art in the late Second Temple period, from Herod’s reign ( 37-4 B.C.E.) to the destruction of the Jerusalem Temple in 70 C.E. Herodian architecture of Jerusalem, existing in the archaeological artefacts and the writings of ancient authors, is reflective of both full Jewish participation in Roman art and a level of local conservatism

Refine search results

Judaism and the Commandment: 'Thou shall remember!'

PSALM CHANT AS AN INTEGRATING ELEMENT OF JEWISH COMMUNITY IN ANCIENT TIMES (Spiew psalmiczny jako czynnik integrujacy spolecznosc zydowska w dobie starozytnej)

HENRYK GRYNBERG'S QUESTIONS TO GOD

DID GOD DIE IN AUSCHWITZ? JEWISH THEOLOGICAL REACTION TO THE HOLOCAUST (Czy Bóg umarl w Auschwitz? Reakcje teologii zydowskiej na Holocaust)

JAKÝ JE „LEVINASŮV JUDAISMUS“

SEXUALITY IN JUDAISM. ANALYSIS OF SELECTED RELIGIOUS RULES DEFINING SEXUAL BEHAVIOUR (Seksualnosc w judaizmie z perspektywy psychologicznej. Analiza wybranych przepisów religijnych regulujacych zachowania seksualne)

Judaistyczne wątki w życiu i twórczości Siemiona Franka

MARRIAGE IN THE LIGHT OF THE TALMUD (Malzenstwo w swietle Talmudu)

La imagen del judaísmo reflejada en el refranero judeoespańol

STEREOTYPY V ŽIDOVSKO-KŘESŤANSKÝCH VZTAZÍCH

O VÝBERE VIERY A CHAZARSKEJ OTÁZKE NA KYJEVSKEJ RUSI

NÁBOŽENSKO-ETICKÝ POHĽAD JUDAIZMU A ISLAMU NA PROBLEMATIKU ABORTOV

METAMORFÓZY KRESŤANSTVA NA KAUKAZE: OD JEHO ROZŠÍRENIA PO ZAČLENENIE REGIÓNU K RUSKÉMU IMPÉRIU V 19. STOROČÍ

KIERKEGAARDOV PRÍSPEVOK K BUBEROVEJ FILOZOFII ŽIDOVSTVA, TEÓRII VLASTENECTVA A TEÓRII POLITICKÝCH SKUPÍN

POLEMICS IN THE AGE OF RELIGIOUS PERSECUTIONS: MAIMONIDES' ATTITUDE TOWARDS ISLAM

WOMAN IN RELIGION - JUDAISM AND KARAISM AND THEIR INFLUENCE ON WOMAN'S ROLE IN COMMUNITY

Ateismus a druhé Boží přikázání

Boží bytí jako nekonečné Ano. Pojetí Boha podle filosofie Franze Rosenzweiga

The Difficult Atheism of J.-P. Sartre

Herod Wielki i „nowa” Jerozolima