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In the aftermath of the Shoah and the ostensible triumph of nationalism, it became common in historiography to relegate Jews to the position of the “eternal other” in a series of binaries: Christian/Jewish, Gentile/Jewish, European/Jewish, non-Jewish/Jewish, and so forth. For the longest time, these binaries remained characteristic of Jewish historiography, including in the Central European context. Assuming instead, as the more recent approaches in Habsburg studies do, that pluriculturalism was the basis of common experience in formerly Habsburg Central Europe, and accepting that no single “majority culture” existed, but rather hegemonies were imposed in certain contexts, then the often used binaries are misleading and conceal the complex and sometimes even paradoxical conditions that shaped Jewish life in the region before the Shoah.
The very complexity of Habsburg Central Europe both in synchronic and diachronic perspective precludes any singular historical narrative of “Habsburg Jewry,” and it is not the intention of this volume to offer an overview of “Habsburg Jewish history.” The selected articles in this volume illustrate instead how important it is to reevaluate categories, deconstruct historical narratives, and reconceptualize implemented approaches in specific geographic, temporal, and cultural contexts in order to gain a better understanding of the complex and pluricultural history of the Habsburg Empire and the region as a whole.
Kochbücher à la religion
(2024)
Sigmund Freud, the founder of psychoanalysis, began his intellectual life with the Jewish Bible and also ended it with it. He began by reading the Philippson Bible together, especially with his father Jacob Freud, and ended by studying the figure of Moses. This study systematically traces this preoccupation and shows that the Jewish Bible was a constant reference for Freud and determined his Jewish identity. This is shown by analysing family documents, religious instruction and references to the Bible in Freud's writings and correspondence.
In many churches nowadays, there has been a standardized approach to premarital counseling for couples involving social, pastoral, and psychological perspectives. In contrast, many rabbis and other Jewish officials still concentrate on legal aspects alone. The need for resolving important issues on the verge of wedlock is too often left to secular experts in law, psychology, or counseling. However, in recent years, this lack of formal training for marriage preparation has also been acknowledged by the Jewish clergy in order to incorporate it in the preparatory period before the bond is tied. This case study focuses on Jewish and Roman Catholic conceptions of marriage, past and present. We intend to do a comparative analysis of the prerequisites of religious marriage based on the assumption that both Judaism and the Roman Catholic Church have a distinct legal framework to assess marriage preparation.
Du sollst nicht essen
(2024)
Zwar sind Menschen biologisch gesehen Allesesser, dennoch gibt es keine Gemeinschaft, die alle ihr zur Verfügung stehenden Nahrungsmittel voll ausschöpft. Immer wird etwas nicht gegessen. Warum wir nicht essen, was wir nicht essen – das beleuchtet dieser Sammelband aus neuro-, ernährungs-, gesellschafts- und religionswissenschaftlicher Perspektive. Ein „religiöser Nutriscore“ gibt Auskunft über die wichtigsten Verzichtsregeln in Judentum, Christentum und Islam. Eine Fotostrecke veranschaulicht, wie bestimmte Speisen zu Festen und Feiertagen zu einem heiligen Essen werden. Nicht zuletzt werden Wege aufgezeigt, wie Menschen, die verschiedene Speiseregeln befolgen, dennoch zusammen essen können – inklusive Praxistest in der Unimensa.
Du sollst nicht essen
(2024)
Zwar sind Menschen biologisch gesehen Allesesser, dennoch gibt es keine Gemeinschaft, die alle ihr zur Verfügung stehenden Nahrungsmittel voll ausschöpft. Immer wird etwas nicht gegessen. Warum wir nicht essen, was wir nicht essen – das beleuchtet dieser Sammelband aus neuro-, ernährungs-, gesellschafts- und religionswissenschaftlicher Perspektive. Ein „religiöser Nutriscore“ gibt Auskunft über die wichtigsten Verzichtsregeln in Judentum, Christentum und Islam. Eine Fotostrecke veranschaulicht, wie bestimmte Speisen zu Festen und Feiertagen zu einem heiligen Essen werden. Nicht zuletzt werden Wege aufgezeigt, wie Menschen, die verschiedene Speiseregeln befolgen, dennoch zusammen essen können – inklusive Praxistest in der Unimensa.
?של מי הנקמה
(2024)
Kaschrut
(2024)
Beerdigen oder verbrennen?
(2024)
This study on the Messianic Jewish movement and its relationship to the Torah explores the various aspects of the relationship to the Torah on the basis of 10 interviews with selected Yeshua-believing Jews in leadership positions. The selection of interviewees results in a range of different positions typical of the movement as a whole, which overlap in many respects but are often fundamentally different and sometimes contradictory. Particular attention is paid to the theologically based, divergent and contradictory positions in an attempt to make these understandable.
After a brief introduction to the Messianic Jewish movement, aspects of the Messianic Jewish dual identity are examined and their relevance for the relationship to the Torah is demonstrated. This is followed by an overview of the forums in which Yeshua-believing Jews discuss their relationship to the Torah. The extensive bibliography at the end of the work provides an insight into a lively discussion process within the movement that is still far from complete. A briefly annotated differentiation of terms serves as an overview of the most important meanings of Torah used in the Messianic Jewish movement. Following this preliminary work, the field study is presented. A description of the research field and methodological reflections precede the interviews. In the interviews, the associations with the term Torah are first recorded and the conceptual meaning and use clarified. This already reveals some serious differences. The theological positions and understandings of Torah are presented with the biographical context and main field of influence, and the most important formative influences are named. The points on which they all agree are noted first, as they serve as a common basis. All study the written Torah and consider it, as well as the rest of the Tanakh and the writings of the New Testament in their present form, to be divinely inspired and authoritative. All have found a positive approach to the Torah according to their own definition of the term. For all of them, the written Torah and the Tanakh point to Yeshua. All agree that Yeshua did not abrogate the Torah, but fulfilled it. And all feel a responsibility as a Jew to the Torah in some way. With regard to keeping commandments, all say that no one can earn their way to heaven by doing so. G-d's faithfulness to His promises to Israel is affirmed by all, but whether the new covenant in Yeshua superseded the old covenant of Mt. Sinai, or whether it is simply added to the already existing covenant of Sinai, whether ritual commandments are to continue to be kept after Yeshua's death and resurrection and the destruction of the Temple, whether the commandments aiming at separation from the nations should continue to be kept, whether and under what conditions rabbinic halacha should be followed and what individuals do and teach in their families and communities - all this is discussed interview by interview. It becomes clear how different ways of reading and weighting key scriptures produce different positions. Just as the diversity of positions in relation to the Torah already suggests, the interview partners are divided on the question of a Messianic Jewish Halacha. But here too, the term halacha is interpreted differently by the representatives. At the end of the field study, the attempts to produce Messianic Jewish Halacha and the problems and points of criticism expressed by other interviewees are explained. The work concludes with a theological framework able to contain all the different positions and relationships to the Torah and some starting points for a possible Messianic Jewish hermeneutic theology of the Torah.
Die islamische Speiseordnung
(2024)
Hässlich aber gut
(2024)
Von Koscher bis Frutarismus
(2024)
Du sollst nicht essen
(2024)
Zwar sind Menschen biologisch gesehen Allesesser, dennoch gibt es keine Gemeinschaft, die alle ihr zur Verfügung stehenden Nahrungsmittel voll ausschöpft. Immer wird etwas nicht gegessen. Warum wir nicht essen, was wir nicht essen – das beleuchtet dieser Sammelband aus neuro-, ernährungs-, gesellschafts- und religionswissenschaftlicher Perspektive. Ein „religiöser Nutriscore“ gibt Auskunft über die wichtigsten Verzichtsregeln in Judentum, Christentum und Islam. Eine Fotostrecke veranschaulicht, wie bestimmte Speisen zu Festen und Feiertagen zu einem heiligen Essen werden. Nicht zuletzt werden Wege aufgezeigt, wie Menschen, die verschiedene Speiseregeln befolgen, dennoch zusammen essen können – inklusive Praxistest in der Unimensa.