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- Institut für Jüdische Studien und Religionswissenschaft (160) (entfernen)
This paper explores questions surrounding corporeality and heavenly ascent, in texts ranging from 1 Enoch to the Hekhalot literature, including Philo’s works. It examines both descriptions of the heavenly realms and accounts of the ascent process. Despite his Platonic apophaticism, Philo superimposes cosmological and spiritual heavens, and draws upon the biblical imagery of dazzling glory. Although they do not express themselves in philosophical language, the heavenly ascent texts make it clear that human beings cannot ascend to heaven in their earthly bodies, and that God cannot be seen with terrestrial eyes. In terms of ideas they are not so far from the philosopher Philo as might at first appear.
“Jewish, Gay and Proud”
(2020)
This publication examines the foundation and institutional integration of the first gay-lesbian synagogue Beth Chayim Chadashim, which was founded in Los Angeles in 1972. As early as June 1974, the synagogue was admitted to the Union of American Hebrew Congregations, the umbrella organization of the Reform congregations in the United States. Previously, the potential acceptance of a congregation by and for homosexual Jews triggered an intense and broad debate within Reform Judaism. The work asks how it was possible to successfully establish a gay-lesbian synagogue at a time when homosexual acts were considered unnatural and contrary to tradition by almost the entire Jewish community. The starting point of the argumentation is, in addition to general changes in American synagogues after World War II, the assumption that Los Angeles was the most suitable place for this foundation. Los Angeles has an impressive queer history and the Jewish community was more open, tolerant and innovative here than its counterpart on the East Coast. The Metropolitan Community Church was also founded in the city, and as the largest religious institution for homosexual Christians, it also served as the birthplace of queer synagogues.
Reform Judaism was chosen as the place of institutional integration of the community because a relative openness for such an endeavor was only seen here. Responsa written in response to a potential admission of Beth Chayim Chadashim can be used to understand the arguments and positions of rabbis and psychologists regarding homosexuality and communities for homosexual Jews in the early 1970s.
Ultimately, the commitment and dedication of the congregation and its heterosexual supporters convinced the decision-makers in Reform Judaism. The decisive impulse to question the situation of homosexual Jews in Judaism came from Los Angeles. With its analysis, the publication contributes to the understanding of Queer Jewish History in general and queer synagogues in particular.
Zimzum
(2023)
The Hebrew word zimzum originally means “contraction,” “withdrawal,” “retreat,” “limitation,” and “concentration.” In Kabbalah, zimzum is a term for God’s self-limitation, done before creating the world to create the world. Jewish mystic Isaac Luria coined this term in Galilee in the sixteenth century, positing that the God who was “Ein-Sof,” unlimited and omnipresent before creation, must concentrate himself in the zimzum and withdraw in order to make room for the creation of the world in God’s own center. At the same time, God also limits his infinite omnipotence to allow the finite world to arise. Without the zimzum there is no creation, making zimzum one of the basic concepts of Judaism.
The Lurianic doctrine of the zimzum has been considered an intellectual showpiece of the Kabbalah and of Jewish philosophy. The teaching of the zimzum has appeared in the Kabbalistic literature across Central and Eastern Europe, perhaps most famously in Hasidic literature up to the present day and in philosopher and historian Gershom Scholem’s epoch-making research on Jewish mysticism. The Zimzum has fascinated Jewish and Christian theologians, philosophers, and writers like no other Kabbalistic teaching. This can be seen across the philosophy and cultural history of the twentieth century as it gained prominence among such diverse authors and artists as Franz Rosenzweig, Hans Jonas, Isaac Bashevis Singer, Harold Bloom, Barnett Newman, and Anselm Kiefer.
This book follows the traces of the zimzum across the Jewish and Christian intellectual history of Europe and North America over more than four centuries, where Judaism and Christianity, theosophy and philosophy, divine and human, mysticism and literature, Kabbalah and the arts encounter, mix, and cross-fertilize the interpretations and appropriations of this doctrine of God’s self-entanglement and limitation
rezensiertes Werk: Schwartz, Yigal: Maamin beli Kenessija : 4 Massot al Aharon Appelfeld. - Tel Aviv : Dvir, 2009.- 181 S.
rezensiertes Werk: Shraibman, Yechiel: Sieben Jahre und sieben Monate : meine Bukarester Jahre ; Roman. - Berlin : be.bra, 2009. - 272 S. ISBN 978-3-937233-56-7