By FRANK TALMAGE
AJS overview. VOL. 6. 1981. VI [ASSOCIATION FOR JEWISH stories]
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Greater than part century in the past I became to the historical past of rules as a manner of probing the presuppositions of the information which are so much close to and costly to us. After analyzing this quantity, I discover that once we fail to plummet the depths of those presuppositions, we "risk idolatry. "
If we're to turn into consciously conscious of the presuppositions of all that which our rules "represent," we're based upon our being open to the otherness of others. We meet each other to not "otherize" this otherness into the sameness of our personal different types of inspiration -- might be different types we can have spend a lifestyles time cultivating -- yet quite, for our personal different types to be critiqued and more suitable through these of others.
But which otherness? In making the Jesus of heritage into the Christ of religion, Christianity has notion and taught that Hebraic presuppositions might be with no trouble and simply refitted in the different types of Hellenistic philosophy, in so doing, supressing the Jewishness of Jesus. even though Christian biblical students now have interaction themselves in a 3rd quest for the historic Jesus, with support from Leora Banitsky's IDOLATRY ANE RERESENTATION, I now locate myself sharing a Jewish quest for the Jesus of background.
Perhaps a far off consequence of this quest can be a reference within the preamble to the structure of the ecu Union spotting and acknowledging the Jewish origins of a non secular religion that's much less and not more that of Christianity and a growing number of that of Islam.
How may possibly Jews, Christians and Moslems one-another each other as they pray to a similar God?
This publication discusses a variety of facets of the idea and perform of magic in old cultures round the Mediterranean. whereas a few of its members handle difficulties of method of analysis into magic and the definition of magic, others care for particular old and textual matters. even if an immense concentration is on Jewish texts starting from antiquity to the medieval interval, the e-book additionally comprises experiences of numerous magical texts from old Mesopotamia and their effect on later magical perform, and experiences of Greek and Zoroastrian texts and artifacts.
This can be the 1st complete background of the Jews in Scotland who lived open air Edinburgh and Glasgow. The paintings makes a speciality of seven groups from the borders to the highlands: Aberdeen, Ayr, Dundee, Dunfermline, Falkirk, Greenock, and Inverness. every one of those groups used to be of adequate dimension and affluence to shape a congregation with a useful synagogue and, whereas their histories were formerly overlooked in want of Jewish populations in better towns, their tales are very important in knowing Scottish Jewry and British historical past as an entire.
The Roman destruction of Jerusalem in A. D. 70 used to be a watershed occasion within the non secular, political, and social lifetime of first-century Jews. This publication explores the response to this occasion present in Jewish apocalypses and similar literature preserved one of the Pseudepigrapha (4 Ezra, 2 Baruch, three Baruch, four Baruch, Sibylline Oracles four and five, and the Apocalypse of Abraham).
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Extra resources for AJS REVIEW. VOL. 6. 1981. VI ASSOCIATION FOR JEWISH STUDIES
THE CASE OF THE POLISH COMMONWEALTH by GERSHON HUNDERT The investigation of the history of the Jews in the Polish Commonwealth requires not only research on specific topics but broader reflection as well. ' On the broadest level, this essay is an initial step in the direction of the development of a conceptual framework for the study of this subject. The particular concern will be to compare some aspects of the experience of the Jews with that of some of the other non-Polish nonautochthonous groups in Poland from around 1500 to the beginning of the eighteenth century.
And see also the notices of the activities of Jews from Cracow in Frankfurt during the latter half of the sixteenth century. Here again they seem to have had frequent dealings with non-Jewish merchants. Franz Lerner, "Die Reichsstadt Frankfurt und ihre Messen im Verh'iltnis zu Ost- und Sudosteuropa im Zeitraum von 1480 bis 1630," Der Aussenhandel Ostmitteleuropas1450-1650, ed. Ingomar Bog (K61oln,1971), pp. 162, 170, 174, 175. 3) Jews from PolandLithuania attending the Leipzig fairs must have had extensive dealings with the hundreds of German Jews who attended those fairs.
29 Polish Jews also traded with non-Jewish merchants in other German trading centers. 30Around 1630 the Cracow Jewish merchant, Samuel Poss, negotiated a contract with a Nuremberg merchant, Henry Helt, according to which the Jew would 26. Cracow, Archiwum Panistwowe Miasta Krakowa i Wojew6dztwa Krakowskiego Acta Palatinalia ludaica Cracoviensia: Ksirgi sCdu wojewodziniskiegoiydowskiego krakowskiego, Varia 11, pp. 13-14; Varia 12, pp. 1006-8, 1010-12. ) Teufel also dealt with Jews from Opat6w, Checiny, Bilgoraj and Lw6w.