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1

Powstanie Pięcioksięgu w świetle najnowszych badań

100%

Rubinkiewicz R.

The Biblical Annals

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1999

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vol. 46

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issue 1

111-124

PL

The paper shows the most important contemporary views on the origins of the Pentateuch. In the light of the most recent criticism, the traditional model of four sources of JEDP can no longer be held. Similarly, it is impossible to hold the early dates of the source (the tenth century BC) and the source E. Priority is given to the deuteronomic tradition formed in the 7th century BC, and then the Yahwistic J, or, as some prefer, the historical work made in Jerusalem (JG), and then the sacerdotal tradition. There is almost unanimous consent that the Pentateuch in its current form dates back to 400 BC.

2

Teologia Tory według Targumu do Psalmów

100%

Tronina A.

The Biblical Annals

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1983

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vol. 30

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issue 1

47-64

PL

L’article contient un rapprochement de tous (plus de 60) les textes du TPs concernants la Loi (’orajtā’) et les institutions synagogales, comme Sanhédrin, école du midraš etc. La seconde partie de 1’article c’est une synthèse theologique sur le rôle de la Torah dans le TPs. La comparaison avec la littérature talmudique permette à dater 1’aggadah du TPs de prémiers trois siècles après J.-C. Les auteurs du NT ont appliqués à Jésus des images concernants de Torah dans le judaisme rabbinique.

3

Tora i nauka według Aviezera

100%

Piotrowski R.

Filozoficzne Aspekty Genezy

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2012

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vol. 9

277-282

PL

Recenzja książki: Nathan AVIEZER, Fossils and Faith: Understanding Torah and Science, KTAV Publishing House, Inc., Hoboken, New Jersey 2001, s. 271.

EN

Review of: Nathan AVIEZER, Fossils and Faith: Understanding Torah and Science, KTAV Publishing House, Inc., Hoboken, New Jersey 2001, s. 271.

4

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.

5

Torah Overtones in the Epilogues of Qoheleth

100%

Attard S. M.

Verbum Vitae

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2022

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vol. 40

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issue 2

515-534

EN

This article focuses on the two epilogues of Qoheleth, namely 12:9–11 and 12:12–14 and is an attempt to unravel the relationship of the words of the sage with Torah, the latter featuring as miṣwōṯ in v. 13. It is often held that these epilogues were written by someone other than the author of the book at large, and that their function (especially that of the second one), is to highlight the importance of the Torah over and against the words of the wise. Such a position is hereby contested and a rereading of these epilogues is offered. Two specific questions are addressed: Are these epilogues, particularly the second one, meant to downplay the words of the wise in relation to Torah? Conversely, how do the images employed, namely those of the goad, the nails, and the shepherd, possibly constitute a subtle reference to the divine commandments given by God himself? An analysis of the structures of the two epilogues and of the concepts used – this being done especially through an intertextual reading – is carried out hand in hand with a careful translation of the most pertinent texts. Moreover, the similarity of salient concepts found in the epilogues to Pentateuchal and Prophetic texts that have a pertinent canonical position is highlighted, thereby bearing light on the conclusion of Qoheleth. Finally, certain rabbinical interpretations are employed to further unpack the meaning of the texts in question. This exercise leads the author to hold that a positive relationship between sapiential wisdom and Torah is made both in the final epilogue, where the commandments are mentioned, and also in the first epilogue.

6

Apocalypse on the Mount

89%

Kusio M.

The Biblical Annals

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2021

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vol. 11

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issue 1

79-97

PL

This article claims that the “passing away of heaven and earth” (Matt 5:18), until which the Torah is to be preserved whole according to Matthew, is proleptically realised during the crucifixion which is accompanied by the darkening of the sun (27:45) and earthquake (27:51b). Consequently, at that point the Torah ceases to be the central and unique legal code for Matthew and becomes mediated by Jesus’ own teaching. This claim is evidenced by Matthew’s subtle, yet sudden disinterest with the Law after the crucifixion.

IT

7

Právní sbírky v Tóře

75%

Kašný J.

Studia theologica

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2015

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vol. 3

1-26

EN

The article examines laws in legal codes in the Torah, among them the Decalogue, the Covenant Code, the Deuteronomy Code, the Holiness Code and the Law in Numbers. The analysis makes use of the socio-critical method and studies to what extent the norms create legal institutes and build an orderly and safe community through a legal theory perspective and, on the contrary, to what extent disrespecting the norms causes the disintegration of the individual and the community. The Decalogue establishes a framework for the relationship between the Israelites and God and to others in the community. The Covenant Code aims at living in freedom in the homeland, protecting the excluded ones and integrating them into the community. The Deuteronomy Code corresponds to the reform of King Josiah. The Holiness Code and the Law in Numbers include a specific programme of religious and social renewal in the post-exilic era.

8

Boris Juchananow, czyli teatralna wieża Babel

75%

Osińską K.

Didaskalia. Gazeta Teatralna

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2021

|

issue 166

119-156

EN

This article attempts to interpret the theatre work and pedagogical practices of Boris Yukhananov (b. 1957), the Artistic Director of the Stanislavsky Electrotheatre in Moscow. A closer look at Yukhananov’s ideas, the concepts he uses, the historical context in which he began his work and the sources of his inspiration leads to the conclusion that the artist’s aim is to depart from textual interpretation in theatre. Downplaying the importance of authorship does not mean lack of style. The postmodern aesthetics of his performances is balanced by references to esoteric religious-philosophical strands, such as anthroposophy and Kabbalah. The confusion of languages and ideas found in the director’s work is explained in the article by means of the metaphor of the Tower of Babel as interpreted by Jacques Derrida (developed by the Polish philosopher Adam Lipszyc).

9

Dzieje Izraela w psalmach i w Pięcioksięgu

75%

Łach S.

The Biblical Annals

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1976

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vol. 23

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issue 1

71-84

PL

L’histoire du peuple élu constitue l’objet seulement des livres bibliques dont Pentateuque fut le premier; eile apparait également dans la poésie biblique et dans les Psaumes tout particulièrement. Ceux-ci contiennent maintes allusions aux événements historiques d’Israël. L’auteur du présent article laisse de côté l’étude des événements historique selon les Psaumes et porte toute son attention à la Pentateuque elle-même. II s’efforce avant tout de répondre à trois questions: 1. Quels sont, dans le passé d’Israël, les faits et gestes connus par le livre de Pentateuque qui réapparaissent dans les Psaumes (I): 2. Quel est le rôle qui revient à cette version poétique du passé d’Israël que présentent les Psaumes (II) et 3. Quels motifs décidèrent du choix des récits empruntés par les Psaumes à la Pentateuque (III). Etant donné que la description du passé d’Israël apparait surtout dans les Psaumes 78, 105 et 108, ce sont ceux-ci qui deviennent l’objet d’une analyse thématique que cette étude entreprend en premier lieu; l’auteur examine par la suite la fonction du contenu historique dans ces trois Psaumes et cherche les raisons qui décidèrent du choix d’un tel thème et non d’un autre ou de la préférence pour une telle forme au détriment d’une autre. Dans la conclusion l’auteur constate que les psalmistes connaissaient à peu près tous les récits de la Pentateuque au sujet d’Israël et que les auteurs des Psaumes 105 et 106 devaient les connaitre déjà en version écrite. En outre, il semble que le passé d’Israël n’est jamais dans les Psaumes le centre d’intérêt pour les psalmistes mais qu’il jeue, chaque fois qu’il apparait, un rôle didactique. C’est précisément ce rôle didactique qui fit préférer certains thèmes de la Pentateuque on tant que se prétant le mieux à un enseignement valable pour le présent.

10

Znaczenie przekleństw w kodeksach prawnych Pięcioksięgu

75%

Filipiak M.

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1968

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vol. 15

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issue 1

47-59

PL

L’exégèse moderne qui s’attache à expliquer les fondements mêmes de la religion de l’A. T. doit répondre, entre autres, à la question, pourquoi y at-il tant de malédictions dans l’Ecriture, et en particulier dans les codes des lois du Pentateuque, et quel est leur rôle? Un examen attentif mène à la conclusion qu’elles s’y rattachent à l’idée d’alliance. Les codes du Pentateuque revêtent la forme de l’alliance, schème universellement adopté dans l’Orient ancien; or les malédictions en formaient un des éléments constants. La malédiction y jouait le rôle de sanction juridique. C’était pourtant une sanction d’un genre particulier car elle ne précisait point par qui, ni de quelle manière, elle devait être exécutée L’on peut se demander alors quel était le sens de la „sanction de la malédiction”? Pour l’homme antique la malédiction possédait une force magique obligeant la divinité à intervenir, ou même la capacité d’amener des ma’heurs par sa vertu propre; pour l’Israelite elle n’était „parole efficace” qu’autant que derrière elle se tenait Dieu qui punit le péché en envoyant les châtiments qu’elle annonçait.

11

Jehuda Makkabi a modlitwa za zmarłych

75%

Rucki M.

Scriptura Sacra

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2014

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issue 18

31-49

EN

For had he not expected the fallen to rise again, it would have been superfluous and foolish to pray for the dead, whereas if he had in view the splendid recompense reserved for those who make a pious end, the thought was holy and devout. Hence, he had this expiatory sacrifice offered for the dead, so that they might be released from their sin (2Ma 12:44-45). Alluding to those sentences from The Books of the Meccabean many Catholic authors encourage people to pray for the dead. In preamble of The Second Book of the Meccabean Poznań Bible we can read that “comtemporaneous Jewish maintain the belief of effectiveness of offering and pray for the dead”, and thanks to comment to verse 12,45 we find out that Judah directed the contribution so priests in Jerusalem made a propitiation, those who had left this world in sin can get God’s forgiveness which give them opportunity for resurrecting. What aim and sense had the offering for the dead? Since Torah did not predict such a pray , it had no sense and could not be made. On the other hand if the offering made by Yehuda Meccabens had some kind of sense, predicted by Torah, we can not ascribe to it any other sense, because prays for souls suffering in Purgatory are not predicted by Torah.

12

Teologiczna koncepcja chorób w tekstach J, E, D Pięcioksięgu

75%

Danecki H. H.

The Biblical Annals

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1972

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vol. 19

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issue 1

5-19

PL

Novis methodis nunc tempore in scientia biblica receptis nixus auctor doctrinam theologicam Veteris Testamenti de infirmitatibus, praesertim in textibus J, E, D Pentateuchi aggredi conatus est; in textibus enim P Pentateuchi doctrinam hanc iam stabilitam et uniformam esse asserit. Quod terminologiam in his textibus adhibitam spectat, anim adversiones auctoris sequentes sunt: nomina infirmatum in J vetustatem sapiunt; in textibus E hagiographus non tam accuratam orborum descriptione quam hominibus incurabili praesertim morbo laborantibus occupatus esse videtur (Ex 4, 11); demum termini in D allati tendentiam morbos stricte experimendi praeseferunt. Doctrina theologica de infirmitatibus in strato J Pentateuchi varietatem idearum manifestat. Casus naturalis im moderationis in edendo (Nu 11, 31-34) theologica interpretatione indutus est. Quidam defectus corporales in historiam salutis insertae probationi fidei patriarcharum inserviunt (Gn 11, 30; 25, 21; 29, 31) vel aliquo modo in eam influunt (Gn 27, 1; 48, 10), quidam vero morbi qua poena pro peccatis a Deo infliguntur (Gn 12, 17; 19, 11). Moysi potestas morbis libere disponendi adscribitur qua fidem astruat (Ex 4, 6) et oboedientiam populi necnon pharaonis (Ex 5, 3) exigere possit. Casus vero Jacob claudicantis (Gn 32, 32) iam in textu J typus esse videtur populi Israel Deum suum ducem e t pastorem modo claudicantium subsequentis. Doctrinam theologicam de infirmitatibus in strato E Pentateuchi culmina attigisse auctori videtur. Lia lippis oculis (Gn 29, 17) et Jacob aegrotans (Gn 48, 1) commiserationem potius hagiographi produnt. Attamen sunt morbi etiam signum quoddam, quo homines a peccato perpetrando deterrentur (Gn 20, 3. 18) vel quo quidem puniuntur salvationis gratia (Nu 12, 10-15; 21, 4b-9), dummodo oculos et mentes in Deum vel signum salutis dirigant. Resipiscentibus vita nova a Deo donatur. Est ergo morbus initium salvificae actionis divinae. Quod autem in strato E maxime attentionem attrahit, querela Moysis est (Ex 4, 10), cui a Deo series infirmitatum incurabilium opponitur, quibus laborantes non tam a Deo „creati” esse censendi sunt (ita LXX), quam potius ab eo vocati seu„positi” (ita TH) ad opera Dei perficienda: talem enim interpretationem Ex 4, 11 Christus in Evangelio (J 9, 3) restituere videtur. - In Codice Foederis attentionem attrahit praeoccupatio legislatoris salutem et integritatem corporis humani legis praescriptis muniendi; Ex 21, 18-19. 22. 23-25. In textiisus D Pentateuchi Israelite primo salus corporis seu libertas a qualicumque miseria benedictione conditionata promittitur (Dt 7, 14-15; cf. Ex 15, 26; 23, 25). In Codice Legis Dt homines defectibus corporis (Dt 23, 2. 11) vel lepra (Dt 24, 8-9) laborantes e societate populi electi excluduntur fortasse ideo - supponit auctor - quia miseriae istae cum benedictione salutis nequaquam componi a legislatore potuerunt. In conclusione demum Codicis (Dt 28, 21. 22. 27. 35) variis morbis, qui signum quoddam maledictionis pro peccato praeseferunt, legis transgressoribus minatur. Doctrina D in postremis libris VT praevalens fuit. Liber Hiob impugnationem huius doctrinae continere secundum auctorem videtur, sed definitiva restitutio primae et simul isupremae ideae in Ex 4, 11 expressae in Novo Testamento demum peracta est.

13

Marcin Majewski, Pięcioksiąg odczytany na nowo. Przesłanie autora kapłańskiego (P) i jego wpływ na powstanie Pięcioksięgu (Kraków: Uniwersytet Papieski Jana Pawła II 2018)

75%

Tronina A.

Verbum Vitae

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2018

|

vol. 34

505-510

EN

Book review: Marcin Majewski, Pięcioksiąg odczytany na nowo. Przesłanie autora kapłańskiego (P) i jego wpływ na powstanie Pięcioksięgu (Kraków: Uniwersytet Papieski Jana Pawła II 2018). Ss. 393. PLN 99. ISBN 978-83-7438-651-7

PL

Recenzja książki: Marcin Majewski, Pięcioksiąg odczytany na nowo. Przesłanie autora kapłańskiego (P) i jego wpływ na powstanie Pięcioksięgu (Kraków: Uniwersytet Papieski Jana Pawła II 2018). Ss. 393. PLN 99. ISBN 978-83-7438-651-7

14

Legendarne i tajemnicze macewy w Szczebrzeszynie

63%

Trzciński A.

Studia Żydowskie. Almanach

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2012

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vol. 2

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issue 2

9-18

EN

The author deals with the matzevahs, mostly of famous people in the Jewish cemetery in Szczebrzeszyn. Legends and stories of individual graves, passed through genera-tions in the Jewish community in Szczebrzeszyn before World War II, compares the information given on post-war commemorative plaques set in the cemetery, and also circulated in contemporary publications, including the Internet. Then confronts all this information with historical facts.

PL

Autor zajmuje się macewami, głównie znanych osób na cmentarzu żydowskim w Szczebrzeszynie. Legendy i opowieści o poszczególnych grobach, przekazywane z pokolenia na pokolenie w szczebrzeszyńskiej społeczności żydowskiej przed II wojną światową, porównują informacje podane na powojennych tablicach pamiątkowych ustawionych na cmentarzu, a także krążą we współczesnych publikacjach, w tym w Internecie. Następnie konfrontuje wszystkie te informacje z faktami historycznymi.

15

„To, czego pragnąłem, spłonęło w ogniu”. Hebrajski epigraf z Józefowa

63%

Trzciński A.

Studia Żydowskie. Almanach

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2011

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vol. 1

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issue 1

11-16

EN

A matzevah remained at the Jewish cemetery in Józefów Biłgorajski, set over buried Torah’s scrolls, damaged in the fire of 1864. The author, considering the inscription as the artifact of the Jewish culture’s field, describes it in the following aspects: 1) the religious law and the customs of Judaism; 2) analysis of the inscription in terms of the content as an example of the cemetery literature; 3) taking a critical stance in relation to the inscription’s content taking into consideration the history of the place.

PL

Na cmentarzu żydowskim w Józefowie Biłgorajskim zachowała się macewa, położona nad zakopanymi zwojami Tory, zniszczonymi w pożarze w 1864 roku. Autor, uznając inskrypcję za artefakt pola kultury żydowskiej, opisuje ją w następujących aspektach: 1) prawo i zwyczaje judaizmu; 2) analiza napisu pod względem treści jako przykład literatury cmentarnej; 3) zajęcie krytycznego stanowiska w stosunku do treści napisu z uwzględnieniem historii miejsca.

16

Znaczenie terminu בית מדרשׁ w Targumie Pseudo-Jonatana

63%

Wyrzykowski M.

Wrocławski Przegląd Teologiczny

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2022

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vol. 30

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issue 2

31-46

EN

One of the most important tasks of parents in ancient Israel was to impart knowledge of the Mosaic Law to their children. According to tradition, having gained basic knowledge at home, boys would attend school to continue their education of which the Bible offers little information. This information is provided by 7th century Targum Pseudo-Jonathan. The article analyzes the meaning of the term בית מדרשׁ in Pseudo-Jonathan’s Targum. This phrase does not occur in the Hebrew Bible. The author of the targum added it intentionally in fourteen verses of the Torah. The analysis of the meaning of this term in specific pericopes is to show the importance of school and give it an ancient character. The presented content leads to the conclusion that after the demolishon of the temple in Jerusalem, when the observance of the Law began to be the most important element in the religion of the Jews, the author of the Targum Pseudo-Jonathan wanted to show the origins of בית מדרשׁ in the times of Abraham.

PL

Jednym z najważniejszych zadań rodziców w starożytnym Izraelu było przekazanie wiedzy dotyczącej Prawa Mojżeszowego. Zgodnie z tradycją chłopcy po zdobyciu podstawowej wiedzy w domu szli do szkoły, gdzie kontynuowali naukę. Tekst Biblii bardzo mało mówi o samym procesie kształcenia. Informacje te podaje datowany na VII wiek po Chr. Targum Pseudo-Jonatana. Celem artykułu jest zaprezentowanie oraz przeanalizowanie znaczenia terminu בית מדרשׁ w Targumie Pseudo-Jonatana. Zwrot ten nie pojawia się w Biblii Hebrajskiej. Autor targumu dodał go celowo w czternastu wersetach Tory. Analiza znaczenia tego terminu w konkretnych perykopach ma ukazać znaczenie szkoły oraz nadania jej starożytnego charakteru. Zaprezentowane treści prowadzą do wniosku, że po upadku świątyni w Jerozolimie, gdy przestrzeganie Prawa zaczęło stanowić najistotniejszy element w religii żydów, autor targumu Pseudo-Jonatana chciał wykazać początki בית מדרשׁ już w czasach Abrahama.

17

Przymierze Boga z Izraelem w tradycjach Pięcioksięgu

63%

Arndt M.

The Biblical Annals

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1985

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vol. 32

|

issue 1

5-18

PL

Ser Gottesbund mit Israel soll das Volk an Jahwe allein In eine Gemeinschaft binden /Ex 34, 1-28 J/. Das Volk wurde dadurch erwählt /Ex 19-24 E+D/ und zum Erfüllen des Willens Gottes bestimmt /Dt 5-28/.In seiner Liebe erwählt Gott ein Volk, um ihm seine Gnade zu gewähren, indem er mit ihm eine Partnergemainschaft eingecht. Diese Gemeinschaft wird im AT berît genannt und legt diesem Volk gewisse Verpflichtungon auf, welche Israel ungezwungen übernimmt. Es ist zu betonen, dass im Bund nicht nur das Gesetz ausschlaggebend ist, sondern auch das Element der Gnade enthalten ist. Jedoch stellt die Zweisteitigkeit im Bund um die Eigenard des Bundesgesetzes Gott und Mensch nicht gleich. Die Liebe, welche Gott dem Volk erweist und zur seiner Gemeinschaft auffordert, beruht auf Gegenseitigkeit. Der Bund in P bedeutet eine reine Gnade, denn ein Bund ohne Gesetz oder Bedingungen ist nur eine Gottesgabe. Man findet in P keinen Bericht über eine Bundesschliessung auf Sinai. In P dagegen ist das Jahwe-Israel-Verhältnis als bedingungsloser Abrahambund gemeint.

18

Nomos i Ho Nomos w listach Pawłowych

63%

Rakocy W.

The Biblical Annals

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2011

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vol. 1

|

issue 1

165-182

EN

At least since Origen there has been discussion how to understand in Paul's Epistles an articular and anarthrous form of nomos in relation to the Mosaic law. The consensus is that no firm rule can be established on the basis of the article's presence or absence. In this paper we indicated some trends in using and omitting the article. Context still remains a very important guide but our contribution consists in paying attention to the so-called Oral Tradition. In this way some unsolved cases can be explained.

19

Confrontations Between Theists and Atheists

63%

Kowalski L.

Filozoficzne Aspekty Genezy

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2014

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vol. 11

23-28

EN

The commentary focuses on Gould’s idea of NOMA, according to which science and theology are two Non-Overlapping Magisteria. The term “non-overlapping” is appropriate because methods of validation of claims in these two fields of intellectual investigation. are different, not because the areas of investigation should be different. The author was once an active atheist, in Poland; now he is a practicing theist, belonging to a Reform synagogue in the United States. He thinks that Gould’s idea, if universally accepted, could help to reduce intensity of dangerous doctrinal confrontations between theists and atheists, and between different groups of theists. The commentary ends by a quote from a statement about desirable collaboration between religion and science, made by Pope John Paul.

20

Wychowanie według Syracydesa

51%

Pudełko J. J.

Verbum Vitae

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2012

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vol. 21

83-104

EN

The problem of biblical instruction and education is present in various aspects in the Book of Ben Sirach. This book contains a synthesis of tradition of biblical Israel but also shows openness to many positive elements of the Greek culture. Ben Sirach proposes a model of education based on the solid foundation of the Law of God contained in Torah. This model, respected through the attitude of fear of God, leads to true divine wisdom. Man in this process remains free. He can accept or reject Sirach’s request for education. Accepting it he must be aware of the effort connected with the educational process and the goal this process should achieve. The process begins in adolescence although it will last for the rest of man’s life. The best model of education should be the very life of wise men, who by their attitude are the best invitation for prospective students.

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Powstanie Pięcioksięgu w świetle najnowszych badań

Teologia Tory według Targumu do Psalmów

Tora i nauka według Aviezera

Rekonstrukcjonistyczna desakralizacja Tory i jej wpływ na współczesną kulturę żydowską

Torah Overtones in the Epilogues of Qoheleth

Apocalypse on the Mount

Právní sbírky v Tóře

Boris Juchananow, czyli teatralna wieża Babel

Dzieje Izraela w psalmach i w Pięcioksięgu

Znaczenie przekleństw w kodeksach prawnych Pięcioksięgu

Jehuda Makkabi a modlitwa za zmarłych

Teologiczna koncepcja chorób w tekstach J, E, D Pięcioksięgu

Marcin Majewski, Pięcioksiąg odczytany na nowo. Przesłanie autora kapłańskiego (P) i jego wpływ na powstanie Pięcioksięgu (Kraków: Uniwersytet Papieski Jana Pawła II 2018)

Legendarne i tajemnicze macewy w Szczebrzeszynie

„To, czego pragnąłem, spłonęło w ogniu”. Hebrajski epigraf z Józefowa

Znaczenie terminu בית מדרשׁ w Targumie Pseudo-Jonatana

Przymierze Boga z Izraelem w tradycjach Pięcioksięgu

Nomos i Ho Nomos w listach Pawłowych

Confrontations Between Theists and Atheists

Wychowanie według Syracydesa