@misc{Wurbs2018,
  type      = {Master Thesis},
  author    = {Wurbs, Janina},
  title     = {Generationen{\"u}bergreifender Jiddischismus},
  series = {Pri ha-Pardes},
  journal   = {Pri ha-Pardes},
  number    = {11},
  publisher = {Universit{\"a}tsverlag Potsdam},
  address   = {Potsdam},
  isbn      = {978-3-86956-423-4},
  issn      = {1863-7442},
  url       = {http://nbn-resolving.de/urn:nbn:de:kobv:517-opus4-408863},
  school      = {Universit{\"a}t Potsdam},
  pages     = {177},
  year      = {2018},
  abstract  = {Pri ha-Pardes (Fr{\"u}chte des Obstgartens) ist eine Schriftenreihe der Vereinigung f{\"u}r J{\"u}dische Studien e. V., welche in Verbindung mit dem Institut f{\"u}r J{\"u}dische Studien und Religionswissenschaft der Universit{\"a}t Potsdam publiziert wird. Was haben eine Volkss{\"a}ngerin, eine Malerin, ein Linguist und ein Journalist gemeinsam? Und was ein Haus in der Bronx an der letzten Station des D-trains und ein Festival und Lernort wie der Yiddish Summer Weimar? In diesem Fall ist die L{\"o}sung des R{\"a}tsels die Liebe zur jiddischen Sprache und Musik. Hier geht es um generationen{\"u}bergreifenden Jiddischismus in der Familie Beyle Schaechter-Gottesmans, zuhause (im Bronxer Haus), in der n{\"a}heren Umgebung „Beynbridzhivke" rund um Bainbridge Avenue sowie Ausstrahlungen in die (auch nichtj{\"u}dische) Welt, z. B. zum Yiddish Summer Weimar oder durch den „Yiddish Song of the Week"-Blog. Die vorliegende Studie stellt Leben und Werk der Jiddischistin, S{\"a}ngerin, Dichterin, Malerin und P{\"a}dagogin Beyle Schaechter-Gottesman vor und untersucht insbesondere die innerfamili{\"a}re Tradierung jiddischer Kultur (von der Mutter, der Volkss{\"a}ngerin, {\"u}ber den Linguistenbruder hin zum Journalisten- und Folkloristensohn) sowie den Einfluss, den die Familie in der jiddischen Welt anerkanntermaßen ausge{\"u}bt hat. Schaechter-Gottesman, in Wien geboren, wuchs in Czernowitz auf, {\"u}berlebte das Czernowitzer Ghetto, emigrierte 1951 nach New York. Dort hielt sie weiterhin an der jiddischen Sprache und Kultur bewusst fest und wollte diese lebendig halten. Sie fing an, Kindertheaterst{\"u}cke, Lieder und Gedichte auf Jiddisch zu schreiben und wurde 2005 mit dem National Endowment for the Arts Fellowship ausgezeichnet, welches in den USA als Nobelpreis der traditionellen K{\"u}nste gilt. Inwieweit wirkten entscheidende Einfl{\"u}sse des Jiddischismus auf Schaechter-Gottesman? Aus welchen famili{\"a}ren Traditionen wurden diese gespeist und wie dr{\"u}cken sie sich in ihrem Werk aus? Beyle Schaechter-Gottesman bewahrte traditionelles Liedgut und brachte durch ihre eigenen Lieder einen anderen Wind in die jiddische Musikwelt. Auf welche Art und Weise tr{\"a}gt die aktive Tradierung jiddischer Lieder zum Jiddischismus bei bzw. welche Funktion kann Musik innerhalb des Jiddischismus einnehmen?},
  language  = {de}
}
@phdthesis{Zur2018,
  author    = {Zur, Avichai},
  title     = {פרדוקס 'הידיעה והבחירה' במשנת ר' צדוק הכהן מלובלין},
  url       = {http://nbn-resolving.de/urn:nbn:de:kobv:517-opus4-412201},
  school      = {Universit{\"a}t Potsdam},
  pages     = {371, xxxiii},
  year      = {2018},
  abstract  = {This research deals with R. Zadok's innovative writings. According to most scholars R. Zadok continues the doctrine of his rabbi R. Mordechai Yosef Leiner of Izbica and introduces existential fatalism: man has the freedom to act against the customary law, according to God's will which is revealed in his heart, even in his passions, which exceed the Halacha; however, man does not determine the will that is revealed in the root of his soul, but only uncovers it. Many expressions, in content and form, of this fatalism can be found in R. Zadok's writings; yet, he also introduces many remarks about human free choice and its creative power to establish and determine man's root and re-establish and influence the Divine worlds and this world. This research focuses on these passages whose centrality has been so far neglected by research. Hence, its renewed understanding of his doctrine. R. Zadok's position can be explained by means of the paradoxical perception, which claims the full strength of the two opposites and even a mutual influence between them, which creates a difficult yet fertile tension: as opposed to the a priori intellectual and formal process of fatalism where Divine Foreknowledge eliminates free choice, R. Zadok introduces fatality which identifies in reality itself the Divine foreknowledge and will that exist in all things. In R. Zadok's fatality, Divine foreknowledge does not eliminate free choice; on the contrary, without Divine foreknowledge, nothing has existence. Therefore, only the existence of Divine foreknowledge within free choice enables its true and indeed free fulfillment. R. Zadok's ontological perception is realized not only in the direct content of his words but also indirectly, in the method of his exegesis and the sense he gives to the concepts he discusses. Therefore the fatality is revealed in other areas in which there is a gap between the absolute dimension ('Yedi'ah') and the contingent dimension ('Bechirah'): the lie, imagination, evil, sin, suffering etc., indeed contingent compared with the absoluteness of truth, good, etc.; however, according to R. Zadok, God wants them as such - that is to say, they have an essential existence and actuality that are not absolute, but rather as such: as contingent, temporary and relative. However, these essential existence and actuality do not confirm them as they are but create a transformation within them. For example, evil does not become absolute good or remains evil but rather turns into 'Very Good' (Tov Me'od) which includes evil and according to Rabbi Zadok is greater than regular good. From this, rises also the opposite influence: that of free choice, or contingent Bechira in general, on Divine Foreknowledge, or absolute Yediah in general. According to R. Zadok, when the contingency and relativity of "Bechirah" received its essential existence and actuality, it has the power so to speak, to add dynamism to the permanent Divine absoluteness of the 'Yedi'ah': the affliction (Nega; נגע) of sin or suffering turns by itself, by interchanging its letters, into pleasure (Oneg; ענג) which is greater than regular delight. Man has the power to influence the upper worlds by decreeing decrees or by canceling Divine decrees; he also has the power to influence the daily novelties of this world, by the novellaes of the Oral Law and the sanctification of the new month which is capable of changing the movement of the zodiac. The human creativity of the novellae of the Oral Law is included in the Divine truth which is hidden in the Written Law and it only reveals and interprets the latter; but on the other hand, according to R. Zadok, the source of the dynamic vital novellaes of the Oral Law is higher than the source of the permanent absoluteness of Written Law and they are those which create and determine the latter. R. Zadok introduces two main concepts for his paradox: On the ontological perception - Yichud Gamur, the Ultimate Unification of God, in which the contingent duality (between God and His creation, and the choice it enables) of the Lower Unification paradoxically exists with the absolute unification and Divine Foreknowledge of the Upper Unification. On the perception of man's existential situation - HaShoresh HaNe'elam, The Hidden Root: unlike Rabbi Mordechai Yosef, his rabbi, rabbi Zadok claims that man determines his destiny by his willful contingent actions - yet, simultaneously, like his rabbi, he also claims that the man's permanent root is determined by God and His Foreknowledge and it is what determines his actions for better or worse. But above these R. Zadok points to an additional Hidden Root which is higher than the permanent one: it is indeed an absolute root (Yediah) yet is determined and established by man's willful actions (Bechira), similar to the Divine creation of 'ex nihilo'.},
  language  = {mul}
}