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Institut
- Institut für Jüdische Theologie (126) (entfernen)
?של מי הנקמה
(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.
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.
Kaschrut
(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.
The body as a wonderland
(2024)
Aleksandr Veprik (1899–1958)
(2024)
In the Science of Logic, Hegel criticizes Fichte's Wissenschaftslehre for advancing from the beginning through external reflection and thus failing to understand both the nature of the beginning and the proper method to advance from it. This article shows that Fichte's advance from the beginning preempts Hegel's critique and shares Hegel's premises with respect to the method of advancing. The author first analyzes Hegel's critique of Fichte in the Science of Logic, which he follows by showing that Fichte levels a similar critique against Schelling's conception of the beginning set out in his system of 1801. Turning to the Wissenschaftslehre of 1794/5, the author then demonstrates that Fichte's method of advancing from the beginning addresses every point of Hegel's critique. He concludes by identifying the similarity and difference between Fichte's and Hegel's methods of advancing.
Hailed as an innovative concept in antiquity, Plotinus’ concept of the ‘we’ occupies a nuanced and somewhat elusive systematic position. On the one hand, it locates itself in the realm of the soul rather than the intellect; at the same time, however, it manifests a self-conscious dimension typically ascribed to the intellect rather than the soul. This paper attempts to resolve this ambiguity by interpreting the ‘we’ as a potential of self-consciousness, which explains why the ‘we’ can become similar to, but not identical with, the actual self-consciousness of the intellect. The proposed definition not only brings clarity to the seemingly paradoxical formulations surrounding the ‘we’ in Plotinus’ philosophy but also sheds light on the allegories that Plotinus employs.
Moreover, my analysis highlights the similarity between the Plotinian ‘we’ and the characterizations of the self within the Kantian tradition. Drawing on Cassirer’s dichotomy between concepts of substance and concepts of function, and Kant’s assertion that the ‘I think’ represents a potentiality rather than an actuality of self-consciousness, this study attempts to provide a conceptual bridge between the Plotinian and Kantian frameworks.
The history of the so-called “New Jewish School” in music began in 1908 in St. Petersburg with the founding of the Society for Jewish Folk Music by students from the St. Petersburg Conservatory. The end of this movement came with the invasion of Austria by Nazi Germany in 1938, and the dissolution of the Vienna Society for the Promotion of Jewish Music later that year.
The fascinating and dramatic history of the New Jewish School is the subject of this monograph, which summarizes the author’s years of intensive international archival research. While many other national schools of music – such as the Russian, Czech or Hungarian – were able to develop freely and establish themselves in a favorable cultural environment, the Jewish school was violently suppressed. The reconstruction of its historical development in Russia and, after 1917, increasingly in other Eastern and Central European countries was first presented in German in 2004 and has since served as the basis for rediscovery of the valuable, highly original repertoire of New Jewish School composers. For this English-language publication, the entire book has been thoroughly revised and richly supplemented with extensive additional texts and materials.
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.
מצדו האחר של האופק עולה כבר שוב הלילה: ביקורת על הספר: משה מנדלסון, ירושלים או על כוח דתי והיהדות
(2023)
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.
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.
על מידת הטוֹב ועל טוּב-הלֵב
(2023)
So Many Things are Yours
(2023)
The poet and Talmud scholar examines Jewish texts, sexuality, and human vulnerability in poems that brim with wonder, sadness, sensuality, and humor.
Kosman’s second volume in English explores Jewish texts ―Bible, Talmud, midrash ― alongside bodies, physical desires, military experiences, even a refrigerator. Demons and fantasy enter these poems; so do politics, so does God. These are not religious poems in a conventionally liturgical, “inspirational” sense; yet they point to the big questions that religion asks: about love, hate, desire, violence, transgression, disappointment.
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.
Genisa-Blätter IV
(2023)
Auch wenn Genisot – jüdische Ablagen nicht mehr verwendeter Bücher und Kultgegenstände – in der bisherigen historischen Forschung selten beachtet werden, sind sie als Quellen aus originär jüdischer Hand von hoher Bedeutung und können unser Verständnis der Umsetzung von Ritualen im Kontext der lokalen Gemeinde vertiefen.
Der Schwerpunkt der ‚Genisa-Blätter IV‘ liegt auf Fragen nach jüdisch-rituellen Praktiken und ihrer Bedeutung, ihren Objekten und Akteuren. Acht wissenschaftliche und ein essayistischer Beitrag nähern sich diesen Themen über konkrete Funde aus Genisot mitteleuropäischer jüdischer Gemeinden, von religiösen Texten wie dem Fragment einer Torarolle und einem Minhagim-Buch über Personaldokumente bis hin zu Musiknoten und Kleidungsstücken.
Jonah
(2023)
In the Masoretic canon of the Tanakh the book of Jonah appears as the fifth part of Tre Assar, or Twelve Minor Prophets, between Obadiah and Micah. In the Septuagint, on the other hand, Jonah appears as the sixth book in the series, and is followed immediately by Nahum. As both Jonah and Nahum speak out against the city of Nineveh, their chronology became an issue early in their discourses of reception (Liv. Pro. 11:1; Josephus, Ant. 9:239–242; Tg.Nah 1:1).
The years 1953 through the 1970s in the Soviet Union have been called the era of the “Jews of silence.” And yet through various types of musical activities, certain parts of the Jewish population in the USSR were able to maintain a collective cultural identity in the public sphere. Captured as a musical community, this collectivity also extended to non-Jewish composers, musicians, and audiences. As such it thematicized, performed, represented, and received Jewishness, through Yiddish theater and songs, art music, and popular music. Concerts and works conceived for the Soviet stages demonstrate that Jewishness mattered, with music taking on new symbolism and becoming imbued with new meaning. This chapter focuses on the presence (and absence) of Jewish music in the public sphere, specifically in the concert hall and other stages in the post-Stalinist Soviet Union.
Zwischen Bach und Klezmer
(2023)
Leo Baeck
(2023)
Leo Baeck gilt als bedeutendster Repräsentant des deutschen Judentums in der ersten Hälfte des 20. Jahrhunderts und als Spiritus rector von dessen liberaler Richtung. Er entwickelte seinen Ansatz zu einer jüdischen Theologie in kritischer Auseinandersetzung mit dem zeitgenössischen Protestantismus. Als jüdischer Religionsphilosoph steht Baeck in einer Reihe mit Hermann Cohen (1842–1918), Franz Rosenzweig (1886–1929) und Martin Buber (1878–1965).
Für einen großen Moment in der Religionsgeschichte berührten sich das Judentum als vernunftmäßige Religion (Moses Mendelssohn) und die Rationale Theologie des preußischen Protestantismus. Die aktive Unterstützung der Berliner Judenmission unter Friedrich Wilhelm III markiert die Wendemarke vom Rationalismus zur Restauration.
Mit den ›Nachträgen‹ liegt nun der letzte Schriftenband der Jubiläumsausgabe vor. Er ergänzt die ›Jubiläumsausgabe‹ um Texte und Briefe, die entweder erst nach Erscheinen des jeweiligen Bandes entdeckt wurden oder bei Fortsetzung der Ausgabe nach dem Krieg als verschollen galten. Bei den philosophischen Fragmenten handelt es sich u.a. um bisher unbekannte Entwürfe für die ›Morgenstunden‹ und ›An die Freunde Lessings‹. Zu den Judaica zählen Mendelssohns Übertragungen hebräischer Gedichte des 18. Jahrhunderts, seine Übersetzung der Grundartikel des Judentums und seine Anmerkungen zu Michaelis’ Rezension von Dohms ›Ueber die bürgerliche Verbesserung der Juden‹. Zu Mendelssohns Briefpartnern zählen u.a. Abbt, Iselin, Lessing, Friedrich II., Engel, Lavater, Michaelis, Penzel, Nicolai, Dohm, Kuh, Lowth, Carmer und Ramler.
Der Messias kommt nicht
(2022)
Die Geschichte des Messias im Judentum ist eine Geschichte enttäuschter Hoffnungen. Immer wieder gab es Heilsfiguren, denen diese Rolle zugeschrieben wurde. Doch die Erlösung von Besatzung und Fremdherrschaft, Exil, Unterdrückung und Verfolgung blieb aus. Deshalb geriet die Erwartung des Messias an die Peripherie jüdischer Theologie. In ihrem Gang durch die jüdische Geistesgeschichte zeigen die Autoren die Abkehr von einem personalen Messias und die Bekräftigung der Hoffnung der Propheten auf ein universales messianisches Zeitalter. Dies betont die Pflicht aller Menschen, an der Heilung der Welt mitzuwirken. Deutlich wird: Die Messiasidee kann keine Brücke zwischen Christentum und Judentum sein.
You be a Mensch
(2022)
Gen 32,23-32
(2022)
Über alle Erwartungen
(2022)
This study explores the identity of the Bene Israel caste from India and its assimilation into Israeli society. The large immigration from India to Israel started in the early 1950s and continued until the early 1970s. Initially, these immigrants struggled hard as they faced many problems such as the language barrier, cultural differences, a new climate, geographical isolation, and racial discrimination. This analysis focuses on the three major aspects of the integration process involving the Bene Israel: economic, socio-cultural and political. The study covers the period from the early fifties to the present.
I will focus on the origin of the Bene Israel, which has evolved after their immigration to Israel; from a Hindu–Muslim lifestyle and customs they integrated into the Jewish life of Israel. Despite its ethnographic nature, this study has theological implications as it is an encounter between Jewish monotheism and Indian polytheism.
All the western scholars who researched the Bene Israel community felt impelled to rely on information received by community members themselves. No written historical evidence recorded Bene Israel culture and origin. Only during the nineteenth century onwards, after the intrusion of western Jewish missionaries, were Jewish books translated into Marathi . Missionary activities among the Bene Israel served as a catalyst for the Bene Israel themselves to investigate their historical past . Haeem Samuel Kehimkar (1830-1908), a Bene Israel teacher, wrote notes on the history of the Bene Israel in India in Marathi in 1897. Brenda Ness wrote in her dissertation:
The results [of the missionary activities] are several works about the community in English and Marathi by Bene-Israel authors which have appeared during the last century. These are, for the most part, not documented; they consist of much theorizing on accepted tradition and tend to be apologetic in nature.
There can be no philosophical explanation or rational justification for an entire community to leave their motherland India, and enter into a process of annihilation of its own free will. I see this as a social and cultural suicide. In craving for a better future in Israel, the Indian Bene Israel community pays an enormously heavy price as a people that are today discarded by the East and disowned by the West: because they chose to become something that they never were and never could be. As it is written, “know where you came from, and where you are going.” A community with an ancient history from a spiritual culture has completely lost its identity and self-esteem.
In concluding this dissertation, I realize the dilemma with which I have confronted the members of the Bene Israel community which I have reviewed after strenuous and constant self-examination. I chose to evolve the diversifications of the younger generations urges towards acceptance, and wish to clarify my intricate analysis of this controversial community. The complexity of living in a Jewish State, where citizens cannot fulfill their basic desires, like matrimony, forced an entire community to conceal their true identity and perjure themselves to blend in, for the sake of national integration. Although scholars accepted their new claims, the skepticism of the rabbinate authorities prevails, and they refuse to marry them to this day, suspecting they are an Indian caste.
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.
אל מול הצו המקראי של "לֹא תַעֲשֶׂה לְךָ פֶסֶל וְכָל תְּמוּנָה": שלושה ספרים חדשים על האמנות היהודית
(2022)
"אברך יהודי חיוור וצנום, שזקנו צהוב, בלוריתו עבותה ועיניו גדולות": שמונים שנה למותו של הלל צייטלין
(2022)
Tanakh, Mishnah and Talmud
(2022)
שינוי מזערי
(2022)
The history of the Messiah in Judaism is a history of disappointed hopes. Again and again, there were salvation fi gures to whom this role was ascribed. But redemption from occupation and foreign rule, exile, oppression and persecution failed to materialize. Therefore, the expectation of the Messiah fell to the periphery of Jewish theology. This article examinesin what ways the messianic concept plays a role in modern times and what it contributes to describing the relationship between God and humanity in Judaism. The author intends to show the development from the abandonment of a personal Messiah towards the affi rmation of the prophets’ hope for a universal messianic age in which the duty of all people to participate in the healing of the world becomes central. What becomes also clear is: The messiah idea cannot be a bridge between Christianity and Judaism.
Religion und Geschlecht sind zentrale Wissenskategorien für die Entwicklung und Ausprägung jüdischer Identität in ihrer Selbst- und Fremdwahrnehmung. Gemäß Pierre Bourdieu lassen sich entsprechende Prozesse der Identitätsbildung als Habitualisierung verstehen, an welcher auch Jugendliteratur einen Anteil haben kann. Der Artikel legt anhand der Jugendromane Bella und das Mädchen aus dem Schtetl (2015) und Dunkles Gold (2019) exemplarisch dar, mit welchen Methoden und Fragestellungen Geschlechtlichkeit und geschlechtlich markierte Sozialisationsangebote innerhalb religionsaffiner Kontexte jüdischer Jugendliteratur untersucht werden können.
Naomi
(2022)
Naomi is one of the dramatis personae of the book of Ruth, which is set by its author “in the days that the judges judged” (Ruth 1:1). She is introduced as wife of Elimelech and mother of Mahlon and Chilion, all of whom journeyed to Moab from Bethlehem, due to famine. By the fifth verse in the book’s first chapter, her husband and sons are dead, leaving Naomi with only her Moabite daughters-in-law, Orpah and Ruth (Ruth 1:1–5). Shortly thereafter, Orpah too exits the stage (Ruth 1:14). Against Naomi’s protestations, Ruth ties her own fate to her mother-in-law’s, joining Naomi on her journey back to Bethlehem (Ruth 1:4b, 8–19a).
Fichte’s Wissenschaftslehre of 1801/2 is considered to be the beginning of his late phase. In this phase he supposedly alters his earlier thinking and, instead of the transcendental unity of the I, conceptualizes a higher transcendent and simple unity; a unity that has been claimed to correspond to Neoplatonism. I refute these two arguments here. First, through a comparison between the Wissenschaftslehre of 1801/2 and that of 1794/5, I show that both versions contain a similar analysis of the supreme unity. Second, I show that in 1801/2 Fichte explicitly dissociates the supreme unity from transcendence and simplicity. His conception of the supreme unity in fact levels a critique upon such concept of unity. Instead of the transcendent One, which is hierarchically prior to multiplicity, Fichte formulates in both 1794/5 and 1801/2 a complicated concept of the supreme unity. On Fichte’s account, this unity “hovers” between multiplicity and unity as simplicity.
Die fünf Sinne der Schrift
(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.
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.
Dreidimensionales Lernen
(2021)
Ex 34,29-35
(2021)
Probleme Jüdischer Theologie
(2021)
The Jews' Indian
(2021)
Umdenken!
(2021)
Judentum und Islam – zwei verfeindete Religionen? Hat nicht bereits der Koran zur Gewalt gegen Juden aufgerufen und damit das Fundament zu einem Konflikt gelegt, der heute aktueller ist denn je? Und auch hierzulande, in Deutschland, wirkt das Verhältnis beider Religionen von starken Gegensätzen geprägt – sowohl aus der Sicht von außen wie aus der Perspektive der Religionen selbst.
Doch wie lebt es sich als monotheistische Religion in der Diaspora? Wie fühlen sich Judentum und Islam von der deutschen Mehrheitsgesellschaft wahrgenommen? Mit welchen Problemen und Anfeindungen finden sie sich konfrontiert? Sind sie hier willkommen? Und wie gestaltet sich ihr gegenseitiges Verhältnis in einer christlich geprägten Gesellschaft? Darüber reden Rabbiner Walter Homolka und der renommierte islamische Theologe Mouhanad Khorchide. Eine ihrer Thesen lautet: Islam und Judentum sind sich erstaunlich nahe. Sie sind die eigentlichen Geschwister. Das Christentum gehört zum Freundeskreis. Freunde kann man sich aussuchen, die Verwandtschaft nicht.
Mordecai (Son of Jair)
(2021)
Mordecai, son of Jair, is the Deuteragonist of the book of Esther. Some time after the death of the eponymous Esther’s parents, Mordecai – Esther’s cousin – becomes her guardian (Esth 2:7). The MT version of the book also has Mordecai adopting Esther as his daughter (Esth 2:7, 15). In LXX, on the other hand, Mordecai takes her as his wife (Esth 2:7; cf. bMeg 13a). Although the syntax of Esth 2:5–6 is convoluted, it appears Mordecai is a Benjaminite deportee from Jerusalem – exiled by Nebuchadnezzar, along with King Jeconiah and others. Presuming a coherent historical and chronological framework, this would make Mordecai 114 years old at the time of the events, at the very least, which does not accord with his depiction throughout the novella. (This biographical detail is absent in the Greek Alpha Text of Esther.)
Cain and Abel
(2021)
The biblical story of Cain and Abel in Genesis 4:1–16 appears as the first case of siblings’ rivalry in the Torah. It is the starting point of a socio-ethical process of human development within the book of Genesis. The sibling narrative also includes the first report of homicide, more precisely a fratricide, as Cain slays his own brother Abel (Gen 4:8). The Jewish and Christian reception discourse of the Cain-Abel-story developed early on to deal with a range of open questions and difficult passages provided by the biblical text. The basic assumptions of Jewish and Christian interpretations are initially similar in terms of attempting to explain God’s preference for Abel’s sacrifice and Cain’s motivation for killing his brother.
Jüdische Musik
(2021)
The dismembered bible
(2021)
It is often presumed that biblical redaction was invariably done using conventional scribal methods, meaning that when editors sought to modify or compile existing texts, they would do so in the process of rewriting them upon new scrolls. There is, however, substantial evidence pointing to an alternative scenario: Various sections of the Hebrew Bible appear to have been created through a process of material redaction. In some cases, ancient editors simply appended new sheets to existing scrolls. Other times, they literally cut and pasted their sources, carving out patches of text from multiple manuscripts and then gluing them together like a collage. Idan Dershowitz shows how this surprising technique left behind telltale traces in the biblical text - especially when the editors made mistakes - allowing us to reconstruct their modus operandi. Material evidence from the ancient Near East and elsewhere further supports his hypothesis.
This paper examines the claim that the two final articles of Rav Kook’s book Ikvei Hatzon were written as a response to a lecture given by Hermann Cohen. It first reviews Cohen’s lecture showing that, regarding the concept of God, Cohen argues for the compatibility of Judaism and Kantianism in denying the dogmatic-mythological preoccupation with the existence of God in favor of understanding God as the basis of morality. Second, it analyzes Kook’s articles, demonstrating that he accepts the compatibility of Judaism and Kantianism together with the denial of the dogmatic relation to God as a substance.
Nevertheless, Kook is not satisfied with the critical view that denies the dogmatic relation to the substance altogether, since it formulates a merely negative relationship with God. Instead, he develops his concept of the Divine Ideals, which synthesizes the dogmatic preoccupation with substantiality and the critical denial of it. The Divine Ideals are the moral progression of man, through which man gradually becomes identical to God. Within the Divine Ideals, dogmatism becomes an emotional striving to be identical with God as a substance, while criticism is the intellectual negation of the possibility of such identity, which ensures that the process will continue indefinitely.
Fichte claims in Section 5 of the Grundlage der gesamten Wissenschaftslehre (GWL) that the absolute I contains a difference between two directions. In this paper, I argue that this specific claim complements, rather than contradicts, his general position in Section 1, according to which the absolute I is a simple identity or a point. I first show that we can identify a version of what I call Fichte’s Two-Directions Theory in texts written both before and after the GWL. I term this version his Two-Series Theory. Drawing on this reading, I demonstrate, in contrast to previous research, that Fichte consistently formulates the absolute I in a twofold manner: as a pure act that precedes any difference and as a proposition that contains a relation. I further argue that Fichte’s treatment of the absolute I as a simple unity and as a unity of two directions maps onto two stages within his philosophical investigation. On my account, Fichte seeks to comprehend the absolute I by considering the I’s activity both as it is in itself and as it presents itself to thought.
Glaubensfragen
(2021)
Der Artikel gibt einen Überblick über die verschiedenen Phasen von siebzig Jahren christlich-jüdischer Dialog und blickt in die Zukunft. Akzeptieren Christen die Konsequenzen, die aus der Immanenz des Judentums in ihrer Religion folgen? Vor allem in zentralen Handlungsfeldern der systematischen Theologie bleibt viel Raum für Entwicklung, allen voran der Christologie.
Mila und Shoah
(2020)
Bibelliebe
(2020)
Recht und Moral – Jüdisch
(2020)
Psalm 61: "Nanga Parbat"
(2020)
Die Stiftshütte
(2020)
Ein Gott – drei Wege
(2020)
Wunderbare Welt
(2020)
Die Heiligkeit der Welt
(2020)
Green Spiritual Technologies
(2020)
Buber vs. Weber
(2020)