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- Institut für Jüdische Theologie (53) (remove)
?של מי הנקמה
(2024)
Bibelliebe
(2020)
Die Frommen Deutschlands
(2021)
Am Anfang war der Holocaust
Am Ende der Geschichte der deutschen Juden wartete der Holocaust, aber er war schon von Anfang an da. Ja, da trifft das Wort noch sicherer ins Schwarze. Juden und auch Judenverfolgungen hat es im Reich schon lange vorher gegeben, doch die traumatischen Ereignisse im Vorfeld des Ersten Kreuzzugs (1096) stellen einen Einschnitt dar und haben den Jüdischen Gemeinden Deutschlands ihr blutiges Siegel aufgedrückt. Vor die Wahl zwischen Taufe oder Tod gestellt, entschieden sich die Gemeinden an Rhein und Donau zum Selbstopfer. Dafür gab es kaum Präzedenzfälle und auch keine halachische Rechtfertigung. Die Halacha verlangt zwar, dass man sich in so einem Fall lieber töten lassen soll, Selbstmord oder gar Mord ist aber nicht erlaubt.
Die fünf Sinne der Schrift
(2021)
Die Heiligkeit der Welt
(2020)
Die Stiftshütte
(2020)
Dreidimensionales Lernen
(2021)
Ein Gott – drei Wege
(2020)
This article examines Erich Fromm (1900-1980) within the context of the so-called “renaissance of Jewish religious thought” in Germany during the early 20th century. It is well known that Fromm was a member of the Institute for Social Research, later called the Frankfurt School. The focus of this study, however, is on what has received little attention in research, namely Fromm’s involvement in founding the Freies jüdisches Lehrhaus (the Jewish House of Free Study) in Frankfurt. Fromm participated in the founding of the Lehrhaus as a student and later as a lecturer. During this time, Fromm also wrote his dissertation on Judaism at Heidelberg University. Methodologically, this paper intertwines the historical-biographical axis, which deals with Fromm’s connections to several thinkers: Rabbi Nehemia Nobel, Rabbi Georg Salzberger, Baruch Salman Rabinkow, Franz Rosenzweig, Ernest Simon and others, and the philosophical axis, which focuses on his dissertation, The Jewish Law. The Freies jüdisches Lehrhaus in Frankfurt is primarily associated with Franz Rosenzweig and other thinkers who worked there, such as Gershom Scholem, Ernest Simon, Leo Löwenthal and Martin Buber, who wrote Ich und Du during the years he taught there. With the exception of Buber, the Lehrhaus was their first official teaching venue. The Lehrhaus was characterized by its dialogical atmosphere, and symmetrical relationships between teachers and students, which softened some of the rigidity that was the norm at German educational frameworks at the time. This atmosphere continued to influence Fromm in his adult life, in terms of his attitude towards religion, questioning of authority and his understanding of human nature. Finally, it later played a role in his departure from Freudian libido theory. This study presents some key ideas from his dissertation, including his position on religious dogma, particularly concerning the Karaite sect, a subject that he later taught as a lecturer at the Lehrhaus. Fromm’s dissertation expresses his preoccupation with his Jewish identity and his examination of the complex theopolitical reality in which the Jews of Germany found themselves at the beginning of the 20th century, including the debates between Orthodox Jews and reformers, and between Zionists and anti-Zionists. This article supports the claim that Fromm’s position that religious factors play a central role in the historical process, which he held throughout his life, was formed in these early years. The article strengthens the scholarly position that Fromm’s Jewish background is relevant to understanding his thought in general.
Ex 34,29-35
(2021)
Experiment Mensch
(2021)
The atrocities that the prisoners in the concentration and extermination camps actually suffered in the 20th century can hardly be understood by outsiders like us today, especially if one takes a closer look at the experiences of the survivors, who offer cruel testimony on the human beast. This is also the case with the concentration camp testimonies in Daniel Krochmalnik’s contribution, which tell of the deadly experiments of the so-called ›Übermensch‹ and how he, inspired by the National Socialist master-race ideology, assumed an almost divine mission to exterminate everything human in his victims, so that death often seemed to be the only salvation. In view of such descriptions, which pervade the entire concentration camp literature, one inevitably has to ask oneself, as the author does, about the human condition and whether one can still place hope in people after all this – because the shocking experiences of the homo carceris in the concentration camps and gulags of the last century fundamentally shake the self-understanding of the human as a moral being, who can in fact transform into an angry beast at any time, especially under the influence of totalitarian systems of thought and rule as that Chapter „Homo homini lupus“ shows. Nevertheless, in the end the author does not want to give up all hope in ‚humanistic moral resources‘, even if the very existence of the „camp man“ seems to contradict this.
In 1939 Sigmund Freud published his latest book, Moses and Monotheism, which is his most unusual and problematic work. In Moses Freud offers four groundbreaking claims in regard to the biblical story: [a] Moses was an Egyptian [b] The origin of monotheism is not Judaism [c] Moses was murdered by the Jews [d] The murder sparked a constant sense of unconscious guilt, which eventually contributed to the rational and ethical development of Jewish monotheism. As is well known, Freud’s Moses received extremely negative reviews from Jewish thinkers. The social psychoanalyst, Erich Fromm, who wrote extensively on Freud as well as on Judaism and the biblical narrative, did not explicitly express his position on Freud’s latest work. This paper offers explanations for Fromm’s roaring silence on Freud’s Moses.
Green Spiritual Technologies
(2020)
Kaschrut
(2024)
Mila und Shoah
(2020)
Narratives of Belonging
(2017)
Die Darstellungen genealogischer Netzwerke waren in der Antike Ausdruck der Weltsicht ihrer Erzähler, mit deren Hilfe Nähe und Distanz zwischen verschiedenen Gruppen und Völkern ausgedrückt und hergestellt werden konnte. Auch Paulus bedient sich genealogischer Argumente, um die Beziehung nicht-jüdischer Christus-Gläubiger zu Israel und ihrem Gott zu verdeutlichen. Es handelt sich um eine ethnozentrische Argumentation, deren Fokus aber gleichzeitig eindeutig theozentrisch ist.
This paper is founded on two philosophical assumptions. The first is that there is a difference between two patterns of recognition: the dialectical and the dialogical. The second assumption is that the origins of the dialogical pattern may be found in the relationship between human beings and God, a relationship in which prayer has a major role. The second assumption leads to the supposition that the emphasis of the dialogic approach on moral responsibility is theologically grounded. In other words, the relationship between humanity and God serves as a paradigm for human relationships. By focusing on Hermann Cohen and Franz Rosenzweig, in the context of prayer and dialectic, this paper highlights the complexity of these themes in modern Jewish thought. These two important philosophers utilize dialectical reasoning while also criticizing it and offering an alternative. The conclusions of their thought, in general, and their position on prayer, in particular, demonstrate a preference for a relational way of thinking over a dialectical one, but without renouncing the latter.
Probleme Jüdischer Theologie
(2021)
Psalm 61: "Nanga Parbat"
(2020)
Rechtsquellen
(2020)
The Jews' Indian
(2021)
The narrative in BT Kiddushin 81b about R. Hiyya bar Ashi tells of a sage who waged a battle with his Urge after he refrained from engaging in sexual relations with his wife. He, however, did not reveal to her the battle being waged within him, but rather pretended to be an ‘angel’. When his wife incidentally found it, she disguised herself as a harlot and set out to seduce him. After they had engaged in sexual relations, the rabbi wanted to commit suicide. The traditional readings view R. Hiyya as the hero of the tale. This article claims that the aim of the narrative is to present the rabbi as being carried away by dualistic-Christian conceptions. The article further argues that the topic of the narrative is not sexual relations, but dialogue.
This paper discusses Franz Rosenzweig’s use of the term “the unconscious” (das Unbewußte) and possible influences on his understanding of it. I claim that for Rosenzweig, it is through the unconscious that the individual becomes aware of himself and becomes capable of fulfilling his longing to achieve self-fulfillment and eventually to take part in a collective redemption. The unconscious is often perceived as the mental sphere related to trauma and repression in which defense mechanisms and fantasies are evolved. Fantasies are psychological tools that allow the individual to cope with trauma, but they are also “layers of enclosedness,” illusions that should be dissolved. Hence, in the unconscious, we find a possibility of liberation.
William S. Campbell’s research on the apostle Paul has been at the forefront of overcoming anti-Jewish interpretations. His career has been characterised by academic rigour and social and interfaith engagement. His interpretive approach is committed to formulating Christian identity in positive relation to others and thus contributes to provide a vital basis for Jewish-Christian and Interfaith relations in general for the future.
This paper addresses issues of translating both words and rituals as Muslim cemetery keepers care for Jewish graves and recite traditional prayers for the dead in Morocco. Several issues of translation must be dealt with while considering these rare and disappearing practices. The first issue to be discussed is the translation of Hebrew inscriptions into French by cemetery keepers. One cemetery keeper in Meknes has tried to compile an exhaustive index of the names and dates represented on the gravestones under her care. The Muslim guard of the Jewish cemetery in Sefrou, on the other hand, has somewhat famously told visitors differing stories about his ability and willingness to pray the Kaddish over the graves of emigrated relatives who cannot return to mark an anniversary death. These practices provide the context for considering how the act of Muslims caring for Jewish graves creates linguistic and ritual translations of traditional Jewish ancestor care.
In this article, I deal with the concept of truth and lie in Jewish traditional literature, examining its development in the Hebrew Bible and rabbinic literature. An essential aspect in understanding this concept is the dualism of ‘good’ and ‘evil’ impulses and the free will of human beings, who were created in the image of God and have the choice to decide between right and wrong.
You be a Mensch
(2022)
על מידת הטוֹב ועל טוּב-הלֵב
(2023)
שינוי מזערי
(2022)
“Ich Habe Nicht Geantwortet”
(2020)
The exchange between Martin Buber and Franz Rosenzweig on the status of halakha is a well known, but also frustrating fixture in scholarship. For rather than responding to Rosenzweig’s critique, Buber seems to retreat in silence, claiming to be “unable to speak” about his position on Jewish Law. Scholars have generally tried to explain Buber’s failure to respond on philosophical and biographical grounds. What I propose, by contrast, is to revisit the question of Buber’s silence and secrecy from a hermeneutical standpoint, arguing that Buber engaged in a deliberate strategy of concealment that constituted its own form of response. The hermeneutics of silence discloses a call for religious renewal that follows a state of Dialogvergessenheit, but which cannot be made audible. Neither dialogue nor its remembrance can be commanded. While Buber struggles with his Nichtredenkönnen, he also stands in a tradition of secretive hermeneutics – the Jewish hermeneutics of sod.