Authors:Omri Ben-Yehuda Pages: 1 - 21 Abstract: In its first season, Israeli television thriller Fauda proclaimed an utter symmetry between Israel “proper” and its Occupied Territories, by humanizing Hamas militants and treating them as equals to the Israeli characters. Throughout the story the Jewish warrior's body becomes a site for the detonation of explosives and a potential vehicle for suicide bombings, in a false but intriguing reenactment of the trauma of the second intifada, which has been repressed in Israeli consciousness. In this unwitting manifestation of Jewish martyrdom, the façade of the rule of law in the State of Israel is dismantled in what seems like a religious battle between clans. The discourse of pain in the series suggests a stream of constant retribution in a vicious circle that can never historicize the allegedly eternal conflict and work through its traumatic residues. Nonetheless, this dynamic of retribution and martyrdom also informs a multilayered structure whereby the secular, modern Jew returns to his roots by engaging with Arabness in the theatre of mistaʿaravim: in becoming Arab he also becomes, finally, a Jew. PubDate: 2020-04-01T00:00:00.000Z DOI: 10.1017/S0364009419000862 Issue No:Vol. 44, No. 1 (2020)
Authors:Eitan Berkowitz Pages: 23 - 47 Abstract: Through a linguistic analysis of the Hebrew Lord's Prayer, this article endeavors to reach a new understanding of the function of this text in the lives of its users, concluding that the ninth-century Carolingian writer/translator meant for this text to be sung aloud. This article goes back to the basics of textual research—philology and language study—in order to determine the correct historical framework through which to understand this much-debated text, thus adding to our understanding of the religious life and practice of the nuns of Essen at the polyglottic crossroads of Latin and German, Hebrew and Greek. This paper is also an invitation for future studies to continue its effort to rewrite the history of Hebrew in the church, for historians to broaden their toolbox, and for linguists and philologists to contribute their insights to other fields. PubDate: 2020-04-01T00:00:00.000Z DOI: 10.1017/S0364009419000874 Issue No:Vol. 44, No. 1 (2020)
Authors:Krista Dalton Pages: 49 - 73 Abstract: This article examines a story in the Jerusalem Talmud depicting a wealthy woman who expects Torah instruction in exchange for her tithes. This textual example is used as a lens through which to view the changing social, religious, and economic relationships of Roman Syria Palaestina, whereby the biblically described institution of tithing to priests expanded to include priestly descendent rabbis. Giving the priestly tithe to a rabbi, while advantageous in a period of rabbinic fundraising, presented a distinct set of challenges as it came to resemble patronage practices associated with Roman elites. Through close textual analysis of the wealthy woman's tithe, the prominence and consequences of scholastic donations are examined, both in rabbinic literature and in the broader late ancient Mediterranean.1 PubDate: 2020-04-01T00:00:00.000Z DOI: 10.1017/S0364009419000886 Issue No:Vol. 44, No. 1 (2020)
Authors:Sarah Garibova Pages: 75 - 98 Abstract: As Soviet Jews returned to their hometowns after the Holocaust, they encountered a catastrophic landscape of mass graves that defied Jewish traditions of dignified, secure burial. Throughout the postwar decades, survivors strove to bring their relatives “to a Jewish grave”—in other words, to provide them a burial consistent with Jewish burial norms. These norms included the desire to bury children beside their parents, concern for the physical security and legal status of grave plots, a reluctance to disturb the dead, and a fear of exposing human remains to public view. Given the chaotic circumstances under which these graves had been created, it was impossible to uphold all four principles. Thus, some survivors chose to transfer mass graves to the local Jewish cemetery immediately after the war. Other communities chose to mark and preserve the graves at their original locations, only opting for exhumation in the face of a direct threat such as erosion. Although grave exhumation is generally prohibited in Jewish tradition, Soviet Jews did not embrace exhumation out of religious ignorance, but instead performed them out of a desire to approximate traditional Jewish burial norms under novel, catastrophic circumstances. Thus, these exhumations illustrate how traditional values and practices can continue to linger and evolve, even in the absence of religious texts, institutions, and clergy. PubDate: 2020-04-01T00:00:00.000Z DOI: 10.1017/S0364009419000898 Issue No:Vol. 44, No. 1 (2020)
Authors:Ayelet Hoffmann Libson Pages: 99 - 118 Abstract: This article revisits rabbinic laws of menstrual impurity by comparing them to the parallel laws of male impurity. The prevailing scholarly paradigm has examined menstrual purity laws through the lens of cultural criticism and gender analysis, demonstrating that the sages molded the legal discourse of this field to construct their own authority vis-à-vis the women they describe. By contrast, this article argues that a comparison of menstrual impurity laws with the laws of male impurities discloses substantial parallels that have not been sufficiently explored. This comparison demonstrates that the rabbis developed similar legal categories for both men and women, revealing more about their systematic legal thinking than about their gender economy. Tracing the development of both male and female impurities through rabbinic sources thus has the potential to uncover not only the gendered constructions engaged by the rabbis, but also fundamental rabbinic ideas about the body, legal knowledge, and rabbinic expertise. PubDate: 2020-04-01T00:00:00.000Z DOI: 10.1017/S0364009419000904 Issue No:Vol. 44, No. 1 (2020)
Authors:Adi Mahalel Pages: 119 - 147 Abstract: After World War II, interest in Yiddish literature, and in Yiddish culture more broadly, began to develop beyond immigrant and Yiddishist spheres in America. Encompassing both popular and academic works, and some in between, this interest was driven by various impulses, some political, from the Left, including from communists, fellow travelers, the labor Left, and others, and some only indirectly political. And there emerged, unexpectedly, a conservative strain of interest. This article will examine the conservative approach to Yiddish studies and some of the ways it manifested itself in scholarship and culture. I ask how this shift in interest in Yiddish is related to the decline of the Jewish Left and to the rise of Zionist thought among the major Jewish Diaspora communities. As a case study, I will explore how these trends in Yiddish scholarship were expressed in the writings of Isaac Bashevis Singer, particularly in his novel Shadows on the Hudson (1957–58). PubDate: 2020-04-01T00:00:00.000Z DOI: 10.1017/S0364009419000916 Issue No:Vol. 44, No. 1 (2020)
Authors:Avraham (Rami) Reiner Pages: 149 - 162 Abstract: Rabbi Jacob ben Meir, better known as Rabbenu Tam (1100–1171), is famous for his radical interpretations of the Talmud and his influence in matters of Halakhah. Less well known is his abiding interest in the textual transmission of the Talmud and its manuscripts. Rabbenu Tam was well aware of the redactional layers within the Talmud, and in many instances, claimed that certain sentences were a later addition to the Talmud inserted by students and copyists over the generations. As a result, Rabbenu Tam did not hesitate to challenge the binding legal authority of those accretions. The introduction to Rabbenu Tam's Sefer ha-yashar argues that the received text of the Babylonian Talmud was corrupt and that the text had been influenced by glosses suggested by Rashi and other sages. In his opinion, textual corrections ought to be raised in the context of commentaries and not inserted within the Talmud itself. This article will describe the relationship between the principles proposed in the introduction to Sefer ha-yashar and Rabbenu Tam's actual engagement with the talmudic text in his exegesis. PubDate: 2020-04-01T00:00:00.000Z DOI: 10.1017/S0364009419000928 Issue No:Vol. 44, No. 1 (2020)
Authors:Daniel Reiser Pages: 163 - 181 Abstract: The sanctification of Yiddish in hasidic society occurred primarily in the first half of the twentieth century and intensified in the wake of the Holocaust. The roots of this phenomenon, however, lie in the beginnings of Hasidism in the eighteenth century. The veneration of Yiddish is linked to the hasidic attitude towards vernacular language and the status of the ẓaddik “speaking Torah.” Hasidism represented—and represents—an oral culture in which the verbal transfer of its sacred content sanctifies the language spoken by its adherents, in this case, Yiddish. This article presents a theological and sociological examination of the various stages of the sanctification of Yiddish among Hasidim from the movement's early stages to the late twentieth century. PubDate: 2020-04-01T00:00:00.000Z DOI: 10.1017/S036400941900093X Issue No:Vol. 44, No. 1 (2020)
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