Nordisk Judaistik-Scandinavian Jewish Studies最新文献

{"title":"Purity and Impurity in Ancient Israel and Early Judaism","authors":"Thomas Kazen","doi":"10.1093/obo/9780199840731-0178","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0178","url":null,"abstract":"Concepts of purity and impurity are virtually global and can be found in most religions and regions of the world. Purity and impurity function as umbrella terms for a number of conceptions, aversions, taboos, and apotropaic practices. This bibliography discusses conceptions and practices of purity and impurity in ancient Israel and early Judaism, up to and including the earliest church and the Tannaitic period, but not covering rabbinic Judaism or the patristic period as a whole. In Judaism, purity and impurity take on a conspicuous character by their decidedly ritual definition, complemented by various types of figurative and/or rhetorical usages. There is a certain conceptual overlap between purity and holiness. Purity can refer to a positive property. The Hebrew term ṭāhôr/ṭāhārâ, like its Ugaritic cognate, can at times mean “shining,” or “radiance.” More generally, however, purity is conceptualized as the absence of contagion and purification involves the removal of dirt, pollution, or contaminating matter. The Hebrew word for impurity, ṭāmē’/ṭumʾâ, primarily refers to pollution, either as impure physical conditions or in the sense of culpability and moral transgression. The underlying meaning is probably dirt, as in several Semitic cognates. More specifically, concepts of impurity include a diversity of conditions and behaviors, including besmirched items, repelling substances, body fluids, certain physical states and diseases, corpses and carcasses, contagion by contact, food avoidances, disapproved sexual relations, breaches against moral and cultural codes, and various spiritual threats. At the same time, this array of meanings reveals certain common traits. Aesthetic and emotional aspects are present, as both human and divine beings are thought to enjoy that which is whole, clean, and radiant and to shun what is smelly, smeared, and smitten, especially when it threatens human life and order. Consequently, purification suggests the removal of dirt, pollution, or contaminating matter and at times partially overlaps with other concepts, such as sanctification and healing. It is necessitated by breaches of cultic prescriptions, or codes of conduct, including behaviors that evoke divine displeasure or wrath. It may also be necessary in a number of situations which do not involve any willful transgression, but rather belong to the course of normal life, such as birth, death, marriage, and disease. In addition, purification is a natural preparation for situations of heightened religious experience, encountering the divine and visiting sanctuaries to perform regular sacrifices. Some purificatory rituals are self-administered, while others are performed by ritual specialists. Not only persons and objects, but also places, buildings, and in some instances foodstuff and drink can be purified. Since impurity is usually understood as an acquired state that could be entered and exited, purification rituals are repeatable. However, some exceptional imp","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"347 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77319365","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Minority Literatures in Israel","authors":"Adia Mendelson-Maoz","doi":"10.1093/obo/9780199840731-0181","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0181","url":null,"abstract":"The term “minority” usually refers to individuals or groups that are disadvantaged in comparison to those who belong to the dominant group. This type of exclusion is commonly based on race, ethnicity, religion, gender, social and cultural background, and sexual orientation. While in reality boundaries between cultural groups are unclear, defining and relating to minorities always hinges on a definition of the majority or hegemony, thus creating an often misleading concept of binarism. The heterogeneous social and cultural fabric of the Israeli context, and its evolution over the years, problematizes any clear dichotomy between hegemonial and marginal groups. Nevertheless, general distinctions can be made based on what is perceived as the common narrative of Israeli culture. From its inception, the Zionist leadership, while integrating people from different places, cultures, and languages, pursued a melting-pot policy by promoting a monocultural community for the “ingathering of the exiles,” supported by national “standards” such as the “National Poet,” the “National Theater,” the “National Museum” and the “National Library,” where Hebrew was the cultural kernel. These cultural pillars adhered to the Ashkenazi Western secular culture, with certain concepts of masculinity and militarism, to the detriment of other national ethnic and religious groups. Changes in the political arena, and the growing waves of immigration from the 1950s to the 1980s, led to fissures in efforts to structure a homogeneous Jewish-Israeli culture. Alternative narratives and cultures began shaping a multicultural sphere with differing national, ethnic, religious and cultural groups. In the last few decades, this evolution has been mirrored in Hebrew literature and in the field of Hebrew literary criticism. Numerous volumes of prose and poetry have been published and studies have dealt with the Israeli minority literature of specific literary groups or significant authors. This entry clearly cannot cover all these minority groups, but rather focuses on the national minority in Israel in the writing of Palestinian-Israelis, the literatures of ethnic minorities such as Mizrahim who immigrated from North Africa and the Middle East, and immigrants from the former Soviet Union (FSU) and Ethiopia, the literature of religious and ultra-orthodox Israelis, and the literature of the LGBT community in Israel. It does not discuss women’s writing, a broad category that deserves separate attention; the literature of the disabled community, which has still not emerged as a literary group; or authors who write and publish in Israel in different languages such as English, Yiddish, or German. Some of these groups are discussed in Shai Ginsburg’s comprehensive article on Israeli literature in this bibliographic collection.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"119 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73568821","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Druze Community in Israel","authors":"Rami Zeedan","doi":"10.1093/obo/9780199840731-0182","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0182","url":null,"abstract":"The Druze religion began during the reign of the Muslim Fatimid caliph al-Hakim bi-Amr Allah (ruled 996–1021 ce). Al-daʾwa (the call) invited those who believed to join the new faith— al-Tawhid (Unitarianism). After the disappearance of al-Hakim in 1021, the Druze were persecuted by the successor Fatimid caliph, and those captured were either forced to renounce their faith or be killed. As a consequence, the Druze went underground in the hope of survival. A few years later, the call to join the new Druze religion was ended. Since then, one cannot convert to become a Druze, as only one who is born to Druze parents can be considered a Druze. The Druze beliefs and practices are influenced by the Qurʾan as well as by Greek, Persian, and Indian philosophies. The religious texts are known collectively as Kitab al-Hikma (The Book of Wisdom) and include a collection of epistles and correspondence between luminaries. These Epistles of Wisdom are considered secret and are hidden from any Druze Jahil (layperson) as well as from any non-Druze. Based on these texts, the Druze believe in an abstract and direct connection to God, and in the free will of human beings. However, the most significant component of the Druze religion is the belief in the reincarnation of the soul after death. At the End of Times, God will send each soul either to Heaven or Hell, following one’s actions in all of his or her lives. The Druze have similar traditions to other Arabs living in the Middle East and North Africa. They also celebrate the same festivals as other Muslims, such as Eid al-Adha (the sacrifice feast) which honors the sacrifice of a son that Ibrahim was willing to make. The total number of Druze worldwide is not known, but estimates range between 1.5 and 2 million people. Most of the Druze live in the Middle-East, with the largest community in Syria. Others live in Lebanon, Israel, and Jordan. Nowadays, Druze can be found in some European countries, in Canada and the United States, and in many Latin American countries. Druze have lived in the Middle East, including Palestine, since the beginning of the religion, at the beginning of the past millennium. The settlement of the Druze in Palestine was strengthened during the 17th century, but was weakened by the end of the Ottoman period. During the British Mandate over Palestine, the Druze numbered only about ten thousand, or less than 1 percent of the population in Palestine. Following the 1948 war, the Druze—then numbering roughly fifteen thousand—were allowed to stay in their villages owing to agreements made with the newly established state of Israel. In 2018, the Druze in Israel number about 140,000 people, making up around 2 percent of Israel’s population. More than 90 percent of them live in sixteen villages and towns with a Druze majority. Excluding the Druze living in the four Druze villages in the Golan Heights (proclaimed as Syrian territory), the vast majority of the Druze in Israel consider themselves Israel","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"40 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86708760","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Shmuel Yosef Agnon","authors":"R. Katsman, B. Frankel","doi":"10.1093/obo/9780199840731-0180","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0180","url":null,"abstract":"On August 8, 1887, Shmuel Yosef was born in Buchach, Galicia (today located in Ukraine) to Shalom Mordechai and Esther Czaczkes, the family being a traditional, religious observant Jewish family. Agnon learnt in a “cheder,” and received a traditional Jewish education within the community, and in a more extensive and comprehensive way in personal learning with his father. From a young age, he read classics in German and Hebrew works written during the Haskalah period. He began by writing poetry and prose in Hebrew and Yiddish and, at a more mature age, moved on to writing prose primarily in Hebrew. At the age of twenty-one he immigrated to pre-state Israel, living in Jaffa while leading a secular lifestyle. There he published in 1908 his story “Agunot” (Grass widows), which he signed with his new name Agnon. Four years later the story “Vehaya ha’akov lemishor” (And the crooked shall be made straight) was at first serialized (1912) and later on published as a novella. In 1912, Agnon moved to Berlin. During this time he stayed in the town Bad-Birkenau with Bialik, with whom he had spent time in pre-state Israel in 1909. In Germany he met Gershom Scholem, who became his close friend and translated some of his stories into German, and in 1915 he met his future patron Shlomo Zalman Schocken, who would later publish his stories in Ha’aretz, the newspaper he owned, and as separate editions. In 1919, Agnon met Esther Marx, and they married in 1920; their two children—Emunah and Hemdat—were born in Germany. Agnon’s book of stories Al kapot ha-man’ul (At the handles of the lock) was published in 1922. In a fire that broke out in his home in 1924, his large personal library was destroyed, including the manuscript of his novel Bi-tzror ha-chayim (In the bundle of the living) as well as a collection of Chasidic tales he had edited in collaboration with Martin Buber. This setback led to Agnon’s return to pre-state Israel. While residing in Jerusalem he returned to a religious lifestyle. In 1925, his book Polin: Sipurei agadot (Poland: Fairy-tale stories) was published. In 1927, his home was damaged in an earthquake, and in the 1929 riots, a large part of the house was destroyed. In 1930, after a visit to Leipzig in connection with the publication of his books, Agnon paid a visit to his birthplace (the novel Oreakh nata lalun [A guest for the night], first printed in installments and coming out as a book in 1939, was based on this visit). In 1931, the novel Hakhnasat kala (Bridal canopy) and the cycle of stories Sefer hama’asim (The book of deeds) were published, that year also marked the first publication of a complete edition of all of his stories, published by Schocken in Berlin, in four volumes. In 1937, two anthologies prepared by Agnon were published. The first, Yamim nora’im (High holidays), contained excerpts from the Bible, midrashim, customs, acts of sages, and Chasidic tales about the High Holidays. The second, Sefer, sofer ve-sipur (Book, writer, and","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"89 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78393248","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"En begavet solist er trådt af (Judith Winther 1933-2018)","authors":"Mette Ydebo","doi":"10.30752/NJ.74525","DOIUrl":"https://doi.org/10.30752/NJ.74525","url":null,"abstract":"Judith Winther (1933-2018) in memoriam","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"528 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2018-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79637628","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Building Babylonian giur","authors":"Kira Zaitsev","doi":"10.30752/NJ.70424","DOIUrl":"https://doi.org/10.30752/NJ.70424","url":null,"abstract":"Review of Moshe Lavee's The Rabbinic Conversion of Judaism: The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2018)","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"32 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2018-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82506824","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Local history of Jewish-Gentile relations","authors":"Teuvo Laitila","doi":"10.30752/NJ.74139","DOIUrl":"https://doi.org/10.30752/NJ.74139","url":null,"abstract":"Review of Omer Bartov's Anatomy of a Genocide: The Life and Death of a Town Called Buczacz (2018).","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"308 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2018-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78263333","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"German Jews in Sweden","authors":"K. Gerner","doi":"10.30752/NJ.70331","DOIUrl":"https://doi.org/10.30752/NJ.70331","url":null,"abstract":"Review of Deutschsprachige Jüdische Migration nach Schweden 1774 bis 1945, edited by Olaf Glöckner and Helmut Müssener (2017).","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"110 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2018-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80538561","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Two Jewish studies related postdoctoral projects in Scandinavia","authors":"Katharina E. Keim, Wally V. Cirafesi","doi":"10.30752/NJ.75439","DOIUrl":"https://doi.org/10.30752/NJ.75439","url":null,"abstract":"Wally V. Cirafesi of University of Oslo and Katharina E. Keim of Lund University briefly present their postdoctoral projects within the area of Jewish Studies. Cirafesi has just completed his dissertation on the Gospel of John within its first-century Jewish environment, entitled ‘John within Judaism: Religion, Ethnicity, and the Shaping of Jesus-oriented Jewishness in the Fourth Gospel’, and has received a postdoctoral fellowship at the Norwegian School of Theology, Religion, and Society (Menighetsfakulteten). Keim completed her dissertation on a work of Jewish bible interpretation at the University of Manchester in 2014, published since as Pirqei deRabbi Eliezer: Structure, Coherence, Intertextuality (Brill, 2016). She has recently begun a postdoctoral fellowship in Jewish studies at Lund University. Both projects are interdisciplinary and concern interaction between Jews and Christians in Antiquity, and in Keim’s case also interaction with Islam.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"28 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2018-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82394761","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Jewish Tradition – Does it Matter?","authors":"R. Illman","doi":"10.30752/NJ.75677","DOIUrl":"https://doi.org/10.30752/NJ.75677","url":null,"abstract":"Introduction to the three conference presentations from the seminar at the University of Oslo in March, 2018.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2018-11-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89757367","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}