Institut für Jüdische Studien und Religionswissenschaft
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rezensiertes Werk: Stephan Dörschel: Fritz Wisten : bis Zum letzten Augenblick : ein jüdisches Theaterleben. - Hentrich & Hentrich : Berlin, 2009. - 112 S. (Jüdische Miniaturen ; 74) ISBN 978-3-938485-85-9
Strafe
(2021)
Strafrecht
(2021)
Strings, Sphären und SciFi
(2021)
Die Rede von mehreren Welten wird durch Science-Fiction und Computerspiele reich bebildert. Offensichtlich haben Menschen das Bedürfnis, sich staunenswerte Wirklichkeiten vorzustellen. ‚Alternative Welten‘ sind nicht nur Fiktionen, sondern werden in den Wissenschaften rational diskutiert: Die Philosophie begann mit der These, dass hinter der hiesigen Welt ein Ideenreich sei. In der Modallogik wird ausgelotet, wie sich von ‚möglichen‘ Welten sprechen lässt. Stringtheoretiker errechnen, wie viele Dimensionen notwendig sind. Die Religionswissenschaft erforscht, welche Himmelsmodelle geglaubt werden. Der Sammelband bringt die verschiedenen Zugänge zusammen. Allen Ansätzen ist der Zweifel gemeinsam, dass die hiesige Welt nicht die einzige sei.
Stryjkowski Julian (Engl.)
(2003)
Sünde
(2021)
The Ram Bible (Tanakh Ram) is a recently-published Bible edition printed in two columns: the right-hand column features the original biblical Hebrew text and the lefthand column features the translation of the Bible into a high-register literary Israeli (Reclaimed Hebrew). The Ram Bible edition has gained impressive academic and popular attention. This paper looks at differences between academics, teachers, students, media personalities and senior officials in the education system, regarding their attitude to the Ram Bible. Our study reveals that Bible teachers and students who make frequent use of this edition understand its contribution to comprehending the biblical language, stories, and ideas. Opponents of Ram Bible are typically administrators and theoretician scholars who advocate the importance of teaching the Bible but do not actually teach it themselves. We argue that the fundamental difference between biblical Hebrew and Israeli makes the Hebrew Bible incomprehensible to native Israeli speakers. We explain the advantages of employing tools such as the Ram Bible.
Rezensiertes Werk: Takebayashi, Tazuko: Zwischen den Kulturen : Deutsches, Tschechisches und Jüdisches in der deutschsprachigen Literatur aus Prag ; ein Beitrag zur xenologischen Literaturforschung interkultureller Germanistik / Tazuko Takebayashi. - Hildesheim [u.a.]: Olms, 2005. - 274 S. : Ill., Kt.- (Echo ; Bd. 8) Zugl.: Bayreuth, Univ., Diss., 2005 ISBN 3-487-12945-0
The article explores the pedagogical dimension of contemporary visual art which takes the Holocaust as a main subject of representation. It asks how a work of art can offer a viable alternative to the already existing methods or practices of Holocaust education, whose traditional aim is to endow the apprentice with an ‘absolute knowledge’ of the Holocaust. The article analyzes the characteristics and the effectiveness of a ‘performative’ approach to teaching about the Holocaust, which relies on an element of interaction and on critical self-reflection, by undertaking a close analysis of Your Coloring Book, – an art installation created by Israeli artist and representative of the third generation after the Holocaust, Ram Katzir.
Tewje in Deutschland
(2019)
Drawing on the example of Sholem Aleichem’s Tevye the Dairyman, this article covers the history of Yiddish translation and publication in Germany in the 20th century.Following the paradigm of translation as a cultural practice, I demonstrate how the translation reflects aspects of Jewish-German cultural history, focussing on a mainly inner-Jewish identity discourse before the Shoah and a remembrance context after it. Whereas decisive differences and changes characterize 20th-century history in diachronic as well as synchronic respect, the article reflects also on continuities and parallels.
Tewje in Deutschland
(2019)
Drawing on the example of Sholem Aleichem’s Tevye the Dairyman, this article covers the history of Yiddish translation and publication in Germany in the 20th century.Following the paradigm of translation as a cultural practice, I demonstrate how the translation reflects aspects of Jewish-German cultural history, focussing on a mainly inner-Jewish identity discourse before the Shoah and a remembrance context after it. Whereas decisive differences and changes characterize 20th-century history in diachronic as well as synchronic respect, the article reflects also on continuities and parallels.
The abrahamic religions
(2023)
The issue of determining the time, when the Judaic communities have settled on Romanian land, is one of the most interesting and most delicate details that can be mentioned when talking about this ethnic group. The presence of the first Jewish communities in ancient times on this land was a “taboo” subject during many historical periods until 1989, but even after this year, studies oriented in this direction were more than sketchy. The article does not only bring a surplus of information in this domain, but manages to concentrate – almost didactically – the information and the archaeological proofs known and reknown to the present time. There are depicted material evidences as well as linguistic ones, toponymical and even religious. Also, the author tries to draw a parallel between some layouts of the Dacian state and Dacia Felix, conquered by the Romans, and the presence of some Judaic communities, not very numerous, made out of Judaic population who came together with the Roman conqueror.
The Book of Radiance
(2019)
The article is a study research that attempts to reconstitute one facet of the Jewish cultural history, represented by the Jewish typographical activity in a geographic and historic context, i.e. North Transylvania at the end of the 19th and the beginning of the 20th centuries. The core of the study is represented by a detailed research of the typographical activity of Jacov Wieder’s printing house that he had set up in 1897 at Seini, a small locality in the county of Satu Mare. Wieder’s printing house, where some 150 Hebrew book titles were printed, was activated alongside with some other 20 Hebrew printing houses of the same county until 1944. The Hebrew books printed at Seini are thoroughly examined from the point of view of their subject and authors. The high technical quality of the print of Wieder’s printing house and not less the prestige of the authors contributed to its fame and reputation. The books were distributed throughout the world and reached the Jewish communities from countries in the immediate proximity Eastern, Central and Western Europe and even North America and the Land of Israel.
This study deals with the impacts of the Holocaust on the identity of the Jewish community in Slovakia. The author is interested in the question (whether and) in which form God remained among the survivors after Auschwitz. The available ethnological material has shown that suffering during the Holocaust often resulted into abandoning the religion, and particularly in Judaism. Many survivors broke up their contacts with Jewry. They often decided to join the communist party (either due to their conviction or opportunism.) Our research has indicated that for the majority of the Slovak Jews, God after the Holocaust is rather an abstract concept or non existing. However, he is definitely not the biblical God of the Tora and micvot, to which our ancestors used to pray.
Yoel Hoffmann is an Israeli writer born in 1937 in Brasov (Kronstadt), Romania. Brought up in a German-speaking family, already in his first book, Sefer Yosef (1989), he conveys the voice of German-speaking immigrants in Israel (the “Katschen” story, 1986) and that of the East European Jewish community in Berlin in the late 1930s, on the verge of the Second World War. His works are crammed with characters of Jews from Germany gripped by the memory of the language they abandoned following their emigration to Palestine in the 1930s. The classic one is the character of Bernhard, in the eponymous work. The current article focuses on the representation and elaboration of Hoffmann’s unique creation, in a language influenced by his deep identification with Zen Buddhism on the one hand, and his attraction to the modernist, Western style of stream of consciousness on the other. In central sections of his works, Hoffman presents his entire literary corpus as a type of explicit, allusive, or secret Holocaust literature, and invites his readers and his critics to decode the allusions and expose the secret in this theme, a surprising statement in relation to Hoffmann’s work and its analysis so far. Hoffmann represents the Holocaust as a collective Israeli trauma for which his literary fiction creates a special catalogue of representative characters. In the creation of a catalogue, and particularly one that simultaneously classifies and individualizes, Hoffmann’s project resembles the monumental 1920s cataloguing project by the celebrated German photographer August Sander (Menschen des 20. Jahrhunderts). Hoffmann included photographs from this project in his works, and even chose some of them for the covers of his books. The article examines the implicit relationships between these two creative artists as conferring a meaning so far not considered in the research of the Holocaust theme in Yoel Hoffmann’s writings.
The Last of Us
(2020)
The Jewish population of early modern Italy was characterised by its inner diversity, which found its expression in the coexistence of various linguistic, cultural and liturgical traditions, as well as social and economic patterns. The contributions in this volume aim to explore crucial questions concerning the self-perception and identity of early modern Italian Jews from new perspectives and angles.
Rabbi Jacob ben Isaac of Yanova (d. 1623) is best known as the author of the Ze’enah U-Re’enah; the Melits Yosher (“Intercessor before God”) is one of his lesser known works. It was first published in Lublin in 1622 and reprinted once in Amsterdam in 1688. Like the Ze’enah U-Re’enah, it was a Torah commentary, but composed for men who had some yeshivah education, but who could not continue their studies. The commentary on the Song of Songs by Isaac Sulkes is another Yiddish work that addresses the same audience as the Melits Yosher. The purpose of this article is to bring to scholarly attention an audience that has not been noticed or studied in the previous scholarship on early modern Yiddish literature.
Interfaith controversies and disputes regarding the role of reason in interpreting the Scriptures characterised scholarly discussion in the Low Countries between the seventeenth and eighteenth centuries. The Jewish author Abraham Gómez Silveira contributed to this discussion with an eclectic body of literature. This article focuses on his Libro Mudo (Mute Book), which embodies his efforts to present the Jewish religion as the only rational one and the Christian dogma as irrational. In order to corroborate his reading, Silveira mostly bases his argumentation on non-Jewish texts. By selecting passages from the New Testaments, Christian religious commentaries as well as Qur'anic excerpts, Silveira aims to demonstrate that even non-Jewish sources prove the rationality of the Jewish theological system. The novelty of Silveira's approach consists in confuting Christian dogma by accepting the Gospels as reliable historical sources. In this argumentative structure, the Qur'an has a similar although not identical function.
In Berlin two rabbinical seminaries, a Reform and a Conservative, have recently been established. The historical and intellectual roots of these institutions in the nineteenth century is sketched, and then contrasted with the present curriculum and the religious profile of the students. Some theological questions for the future of these projects conclude the article.
The return of the tribe
(2021)
As a part of “Xenophilia: A Symposium on Xenophobia’s Contrary” in Common Knowledge, this essay examines the interest in, affection for, friendship with, and romanticization of Native Americans by Jews in the United States since the 1960s. The affinity is frequent among Jews with “progressive” or “countercultural” inclinations, especially those with strong environmental concerns and those interested in new forms of community and spirituality. For such Jews, Native Americans serve as mirror, prod, role model, projection, and fictive kin. They are regarded as having a holistic and integrated culture and religiosity, an unbroken connection to premodern attitudes and practices, an intimate relationship with the earth and with nonhuman creatures, along with positive feelings toward their own traditions and a simple, honest, and direct way of living. All of these presumed characteristics offer to progressive Jews parallels and contrasts to contemporary Jewishness and Judaism. For some, Native America has become a path back to a reconstructed Jewishness and Judaism; for others, a path away. Each path is assessed in this article with respect to questions of authenticity, psychobiography, family history, theology, and theopolitics.
This study offers a view into Buber's conception of the social role of the “person of spirit” – the individual who, in other contexts, would be called philosopher, thinker, or intellectual.A key element of the person of spirit's role, according to Buber, is the evaluation of social reality – judging the public's ability to be guided by the realm of the spirit at any given hour while responding to the challenges that this particular hour may present. The person of spirit is required to constantly mediate between “heaven” and “earth” – between the ideal and reality – even if in a particular situation the moral action which has to be taken can only be partial, and will fall short of the absolute demand of the spirit.Buber emphasizes that the influence of the spirit on reality always begins with an effort of the “person of spirit” to transform him or herself from a monological to a dialogical person. Without a dialogical affinity between the person of spirit and their community, there can be no real effect of the spirit on reality.The person of spirit is, therefore, according to Buber, fully involved in the social life of the community. Our study shows that Buber shaped this figure of the “person of spirit” by combining the model of the biblical prophet, who is sent to the people, with the model of the Hasidic leader who acts according to the principle of the “Descent of the Zaddik.” The person of spirit is required to live their life in a “Thou” relationship with their community, and is therefore frequently descending from an elevated spiritual level to the level of the people, in order to empathetically share their mundane worries, fears, and afflictions.By comparing the models of the biblical prophet and the Hassidic Zaddik to the model of the Greek prophetes and Plato's philosopher-king, we can, according to Buber, reflect on the role of the person of spirit in society in our time as well.