Search results - CEJSH

1

Obraz faryzeuszów w świetle współczesnych badań

100%

Siergiejuk A.

Seminare. Poszukiwania naukowe

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2013

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vol. 34

21-38

EN

This article is an attempt to systematize, in a critical way, contemporary work on opinions of the Pharisees. It does not rely on an analysis of primary sources, but rather demonstrates the current state of research on this topic. This article addresses the question of sources and discusses the maximalist and minimalistic positions of contemporary scholars on pharisaism. The article presents eleven main points of interest concerning the Pharisees.

2

Mordecai M. Kaplan’s proposal of Judaism’s renewal. Reconstrution or deconstruction?

100%

Szczerbiński W.

Studia Europaea Gnesnensia

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2014

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issue 10

75-97

PL

Amidst all trends present nowadays, the latest and the most controversial appears to be the Jewish Reconstructionism, which has been conceived by Mordecai M. Kaplan. The starting point for Reconstructionist involves actual reconstruction of traditional Judaism, which takes place based on ideas taken from social and natural sciences. The performed analyses permit to state (but not to conclude decisively), that Jewish Reconstructionism is a specific Jewish theory, a way of living for a certain group of Jews, but it is not a Judaism. The Kaplan's system, which represents a result of an intentional reconstruction and revaluation of traditional Judaism, becomes in fact a deconstruction and a devaluation of Judaism.

EN

Amidst all trends present nowadays, the latest and the most controversial appears to be the Jewish Reconstructionism, which has been conceived by Mordecai M. Kaplan. The starting point for Reconstructionist involves actual reconstruction of traditional Judaism, which takes place based on ideas taken from social and natural sciences. The performed analyses permit to state (but not to conclude decisively), that Jewish Reconstructionism is a specific Jewish theory, a way of living for a certain group of Jews, but it is not a Judaism. The Kaplan's system, which represents a result of an intentional reconstruction and revaluation of traditional Judaism, becomes in fact a deconstruction and a devaluation of Judaism.

3

Varieties of Religious Visualizations

100%

Zahavy T.

Studia Humana

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2014

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vol. 3

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issue 2

43-55

EN

In this paper, I describe several distinct visualizations that I recognize in Jewish prayers. By the term prayers, I mean the texts recited by Jews in religious ritual contexts. By the term visualizations, I mean the formation of mental visual images of a place and time, of a narrative activity or scene, or of an inner disposition. The goals of the visualizations can include: (1) professed communication with God, articulation of common religious values for (2) personal satisfaction or for (3) the sake of social solidarity, or (4) attainment of altered inner emotional states or moods.

4

Theorizing Jewish Ethics

100%

Mittleman A.

Studia Humana

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2014

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vol. 3

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issue 2

32-42

EN

The concept of Jewish ethics is elusive. Law occupies a prominent place in the phenomenology of traditional Judaism. What room is left for ethics? This paper argues that the dichotomy between law and ethics, with regard to Judaism, is misleading. The fixity of these categories presumes too much, both about normativity per se and about Judaism. Rather than naming categories “law” and “ethics” should be seen as contrastive terms that play a role in fundamental arguments about how to characterize Judaism.

5

Zarzewie konfliktu między Kościołem a Synagogą (do 135 roku)

100%

Rosik M.

Estetyka i Krytyka

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2012

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issue 3(27)

69-103

XX

The first century of the existence of Christianity and development of the Church in the Palestinian and Mediterranean areas is signed by a growing conflict with Judaism, which at this time is under one of the biggest crises in its history. The climax point of this crisis was the destruction of Jerusalem and the Temple. Division between the young Church and – conventionally speaking – the Synagogue takes place during the time of the end of biblical Judaism and the birth of rabbinic Judaism. In this article the author shows the roots of the conflict, which, by decades grow so strongly, that eventually the roads of both religious communities were totally divided. In the first part of the article he evidences the source material for further investigations. Then he presents three factors that played a significant role in the process of separation between Christians and Jews: theological factors, historical and political factors and socio-economical factors. The issue of so-called birkat ha-minim requires the separate treatment. The process of growing up of the Church and the changes in the Synagogue in I century and in first decades of II century led to a definitive break in ties between the two communities. All the factors that caused that break (both religious, theological, historical-political, social and even economic) are interlinked. After the resurrection of Christ, Church was a small community of Jews who believed that the resurrected Christ is the Messiah. The members of this community ceased bringing offers to the Temple and gave the full access to the new belief for pagans. In the same time the Jewish community was under changes. These changes give birth to the new form of Judaism – rabbinic Judaism. Within it there was no place for Christians.

6

Rekonstrukcjonistyczna desakralizacja Tory i jej wpływ na współczesną kulturę żydowską

100%

Szczerbiński W.

Studia Europaea Gnesnensia

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2018

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issue 17

231-250

EN

The text is going to recognize the fact that in the world today it is culture which exerts a tremendous influence on how the Bible is understood by Jews themselves. This approach is exemplified in Jewish reconstructionism, which effected a veritable revolution in that respect. As it appears, the attitude has ultimately led to the desacralization of the Torah.

7

Peter Landesmann, Anti-Judaism on the Way from Judaism to Christianity (Wiener Vorlesungen: Forschungen 5; Peter Lang: Frankfurt am Main et al., 2012).

100%

Rosik M.

The Biblical Annals

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2015

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vol. 5

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issue 2

455-458

EN

Book review: Peter Landesmann, Anti-Judaism on the Way from Judaism to Christianity (Wiener Vorlesungen: Forschungen 5; Peter Lang: Frankfurt am Main et al., 2012). Pp. 121 + VIII. $33.95. ISBN 978-3-631-62132-5 (Softcover).

8

Obraz cywilizacji żydowskiej (podstawowe założenia teorii Feliksa Konecznego)

100%

Klag W.

Racjonalia. Z punktu widzenia humanistyki

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2016

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vol. 6

PL

The subject of the article is to present the theory of Jewish civilization by Feliks Koneczny. The author cites the biblical origins of civilization. Examines the phenomenon of social structure, polygamy, ancestral home to the structure that enabled the education of the organism scope. Hebrew was not a prime conneting factor. The most important is the religion in this type of civilization, therefore it is sacred. According to the author there is no single Judaism is monotheism, monolatry and Kabbalah. The Jews were nomadic people, therefore were not trade crafers or farmers. Koneczny considers that capitalist system has evolved from the Jewish civilization.

9

Idylizace a idealizace česko-židovského soužití v prozách Vojtěcha Rakouse

100%

Gilk E.

Studia Slavica

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2013

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vol. 17

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issue 2

135-140

EN

The study deals with forgotten Czech writer Vojtìch Rakous (1862–1935). His short stories were published in periodicals of Czech-Jewish assimilative movement from the 80ies of the 19th century. They were assembled first in thin book Doma (1897) and then in representative anthology Vojkoviètí a pøespolní (1910), in 1926 widened in three parts. This anthology includes seven composed cycles with heroes of Jewish origine. The common life with majority Christian society is described without any conflicts, with harmonious traits. The author of study asks how much the representation of such life between two nations and two rival religions in the God is Rakous´ intention or it is in charge of real historical situation.

10

Religion of the Father? Judaism, Anti-Judaism, and the Family Romance

100%

Bielik-Robson A.

Romanica Silesiana

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2017

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vol. 12

EN

One of the most common clichés of our culture defines Judaism as the “religion of the Father.” For some this is just a neutral description referring to the fatherly aspect of the JewishGod; for others this is the very epitome of the patriarchal prejudice which privileges the masculine Father Figure at the expense of everything maternal. In my essay, however, I would like to challenge this staple association, by pointing to the simple fact that Jews themselves very rarely – if ever – describe their religion in openly patriarchal terms. In fact, when described in psychoanalytic terms, the role of the Father is here merely transitory: he is to inaugurate a series of subsequent detachments, starting from the disintegration of the first bonds of love (to maternal body and, more generally, to the body of nature) and ending with the complete neutralisation of the “family romance.” The Father Figure, therefore, is called upon only to counteract the power of the primordial “attachments” and initiate a process of separation which will allow the subject to establish himself as a free and mature moral agent, truly “born” into the world.

11

Poza sceną, czyli jawne i niejawne w "Dybuku" Szymona An-skiego

100%

Lipska M.

Adeptus

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2016

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issue 7

EN

Offstage: The revealed and the concealed in An-sky’s The DybbukThe Israeli theatre scholar Shimon Levy describes the works of Samuel Beckett using the category of “offstage,” i.e. what is “backstage” or “behind the scenes.” This notion is also suitable to describe the plot of An-sky’s play The Dybbuk. The plot, which follows the wanderings of the soul of a prematurely deceased lover, is based on a continuous interplay between the explicit and the implicit, the revealed and the concealed, the present and the absent. Applying the category of “offstage” as an analytical tool allows for speaking about the supernatural forces which are depicted in the play, while replacing religious nomenclature with a glossary of terms from the field of theatre. Poza sceną, czyli jawne i niejawne w Dybuku Szymona An-skiegoIzraelski teatrolog Shimon Levy opisuje twórczość Samuela Becketta, posługując się kategorią „offstage”, czyli tego, co znajduje się poza sceną, za kulisami. Kategoria ta doskonale nadaje się także do opisu fabuły Dybuka Szymona An-skiego. Akcja dramatu o wędrówce duszy przedwcześnie zmarłego kochanka opiera się na ciągłej grze jawnego z niejawnym, odkrytego z zakrytym, obecnego z nieobecnym. Zastosowanie kategorii „offstage” jako narzędzia analitycznego pozwala mówić o ukazanych w dramacie siłach nadprzyrodzonych przy zastąpieniu nomenklatury religijnej zestawem pojęć ze sfery teatru.

12

Poza sceną, czyli jawne i niejawne w "Dybuku" Szymona An-skiego

100%

Lipska M.

Adeptus

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2016

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issue 7

21-35

EN

The Israeli theatre scholar Shimon Levy describes the works of Samuel Beckett using the category of “offstage,” i.e. what is “backstage” or “behind the scenes.” This notion is also suitable to describe the plot of An-sky’s play The Dybbuk. The plot, which follows the wanderings of the soul of a prematurely deceased lover, is based on a continuous interplay between the explicit and the implicit, the revealed and the concealed, the present and the absent. Applying the category of “offstage” as an analytical tool allows for speaking about the supernatural forces which are depicted in the play, while replacing religious nomenclature with a glossary of terms from the field of theatre.

PL

Izraelski teatrolog Shimon Levy opisuje twórczość Samuela Becketta, posługując się kategorią „offstage”, czyli tego, co znajduje się poza sceną, za kulisami. Kategoria ta doskonale nadaje się także do opisu fabuły Dybuka Szymona An-skiego. Akcja dramatu o wędrówce duszy przedwcześnie zmarłego kochanka opiera się na ciągłej grze jawnego z niejawnym, odkrytego z zakrytym, obecnego z nieobecnym. Zastosowanie kategorii „offstage” jako narzędzia analitycznego pozwala mówić o ukazanych w dramacie siłach nadprzyrodzonych przy zastąpieniu nomenklatury religijnej zestawem pojęć ze sfery teatru.

13

Judaism in Evolutionary Perspective

88%

Shrell-Fox P.

Studia Religiologica

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2012

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vol. 45

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issue 3

183–201

EN

The present paper proposes a paradigm to understand the evolution of religious behaviour specifically Jewish religious practice. The theoretical framework rests upon a combination of reciprocal altruism, costly signal theory and cognitive dissonance. It assumes evolutionary theory in general and mimetic evolution in particular. It is unique to the degree that it is authored by an evolutionary psychologist who is also a rabbi. We present the foundations of the three bio-psychological theories; and address Dawkins’ and Dennett’s theories of the scientific study of religion as well as some of the reservations. Finally, we examine briefly certain Jewish rituals in light of the model presented.

14

Mendelssohn’s Jerusalem (1783) and the Jewish Vision of Tolerance

88%

Feiner S.

Dialogue and Universalism

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2021

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issue 2

89-106

EN

Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion and advocated tolerance and freedom of thought. Neither the state nor the church had the right to govern a person’s conscience; and, no less far-reaching and pioneering: these values are consistent with Judaism. In the summer of 1783, seven years after the resounding voice of protest against tyranny and in favor of liberty and equality was heard in the American Declaration of Independence, less than six years before the French Revolution, but only two years and two months before his death, the man who was called the “German Socrates,” a highly prominent figure in the Enlightenment, published one of the fundamental documents in Jewish modernity. Jerusalem did not propose a compromise, a middle-ground solution to the tension between religion and the state and to the world suspended between the old and the new, where the Jews were caught in the modern age. His positions were decisive, and, in the context of his time, even radical. Regarding war and religious fanaticism, the power of the church, excommunication, and religious coercion. Mendelssohn was uncompromising and showed himself as a daring Jewish revolutionary. In his view, the collision between religion and the state was catastrophic for all of humanity. His vehement critique of all forms of oppression makes Jerusalem—beyond being a defense of the Jewish religion—a model of Enlightened European culture. This was a great call for reform of the world by abolishing the coercive power of religion and, at the same time, for “true Judaism,” enabling modern Jews to preserve their cultural and religious identity as the vanguard of tolerance and enlightenment. In the twenty-first century, when the values of the Enlightenment are under attack, Mendelssohn remains more than ever a relevant philosopher.

15

Obraz Jezusa w nowożytnej fazie żydowskiego średniowiecza

88%

Skierkowski M.

Studia Ełckie

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2021

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vol. 23

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issue 4

485-499

EN

Different Jewish thinkers were interested in Jesus since antiquity. But until the modern times they had spoken about him very little and rather negatively. In the sixteenth century a new stage of this interest appeared because several Jews began to look at Jesus with widely opened eyes. They were ready to know critically Jesus on the basis of Christian sources. This paper presents view of Solomon ibn Verga, Abraham Farissol, Jehuda Karmi, Leo Modena, Baruch Spinoza and Jacob Emden. In this way they showed that a profound communication should precede any formal dialogue between Judaism and Christianity.

16

Relacje judaizmu do chrześcijaństwa (i islamu) w ujęciu Majmonidesa

88%

Majdanik P.

Estetyka i Krytyka

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2012

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issue 3(27)

219-233

XX

The purpose of this paper is to present and attempt to reconcile the seemingly divergent opinion of Maimonides in the matter of his relation to the new monotheistic religions – Islam and especially Christianity. In the first place the author will present and analyze Maimonides’ statements on Christianity, derived both from his halachic, as well as philosophical texts, ordered in such a way as to show the spread of opinion, and even the seeming contradiction. One of the criteria for ordering here is Maimonides’ attitude to Islam. In the second part of the work the author will attempt to synthesize Maimonides’ conceptions basing on his other texts.

17

Tefillin: Transgression of a Jewish Religious Ritual Article: Contemporary Hebrew Poetry as a Modern Midrash

88%

Ronen S.

Przegląd Humanistyczny

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2015

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vol. 59(4 (451))

195-207

EN

Artykuł przedstawia poetycką reinterpretację przedmiotu używanego w czasie żydowskich rytuałów religijnych – tefilin w poezji dwóch głównych poetów hebrajskich: Yehudy Amichaiego i Yony Wallach. Analizując wiersz Straight from Prejudice Amichaiego i Tefillin autorstwa Wallach, zauważyć można transgresję tradycyjnej religijnej funkcji tefilin. Poza religijnymi, oboje sugerują zastosowanie tego rytualnego przedmiotu w innych kontekstach, jednakże zgodnych z tradycją. Dzięki temu wiersze te można zinterpretować jako nowy midrasz w judaizmie.

18

Hermann Cohen w drodze ku „Religii rozumu ze źródeł judaizmu”. Przystanek Breslau

88%

Różanowski R.

Studia Philosophica Wratislaviensia

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2019

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vol. 14

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issue 3

21-35

EN

On the way leading Hermann Cohen from his family Coswig to Marburg and — later — to Berlin, from a Jewish province to a multicultural metropolis, Breslau is a special point. The future philosopher came here in 1857, hoping for the future of fice of the rabbi, to begin studies at the newly established Jewish Theological Seminary. Here too, four years later, he enrolled at the university, opening up the prospect of an academic career. A special point, which allowed him to create in the next years an “impressive system” which is a bold attempt to present German and Judaism as identical or connected. Jewish and religious content was a permanent and constant component of Cohen’s works, and Religion of Reason and System of Philosophy form a whole. Already before the creation of works devoted to Kant, some features of Cohen’s philosophy of religion are revealed, which originated in his studies at Breslau, one of the most important Haskalah centers in the middle of the 19th century. Cohen found there an atmosphere conduciveto the later shaping of the science of the universal religion of reason. After many years, Cohen assessed the Jewish Theological Seminary as “the most important educational institution [of his] youth.”

19

Historia prześladowań Talmudu i jego cenzurowania

88%

Pilarczyk K.

Estetyka i Krytyka

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2012

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issue 3(27)

237-291

XX

This paper presents concisely Christian reprisals throughout history directed against Talmud, the central opus of the rabbinic Judaism. Those persecutions are hardly attested in the historical sources until the second half of the Middle Ages. They started in the 13th century and had lasted till the 18th century, while the arguments formulated during that period, allegedly based upon the Talmud itself, have been still present until now in various currents of anti-Semitism. The paper also deals with the historical context of Christian anti-Talmud ideology and the scope of its impact – especially in the Polish-Lithuanian Commonwealth in the 16th and 17th century. In comparison to the rest of Europe the Polish-Lithuanian Jews had enjoyed the greater range of freedom while the Talmud persecutions had been incidental.

20

Doupting Thomas. Reason on the sidelines

88%

Kulas D.

Anthropos?

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2016

|

issue 25 Na uboczu

44-55

EN

The paper concerns the problem of reason and faith on the basis of Christianity. The author points out the Bible as the text, which otherwise is rooted in Judaism and Christianity. The starting point for the analysis of reason and faith is the story of Doubting Thomas. The author interprets it as a scene in which the accent does not fall on lack of faith of Thomas, but the emergence of "reason on the sidelines." It indicates an intimacy of the unparalleled meeting of Thomas and Christ. To present this moment the author interprets the image of Gerard van Honthorst titled The Incredulity of Saint Thomas. The author shows the particular dangers associated with the use of reason and faith, what has an influence on human culture. The paper is an attempt to describe the relationship between faith and reason.

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