Pub Date : 2023-08-14DOI: 10.1017/s0017816023000305
Omer Michaelis
Abstract In the seminal work, Direction to the Duties of the Hearts, Baḥya ibn Paqūda (flourished 11th century) aimed to reconstruct Jewish existence on the basis of a fundamental distinction between the “duties of the members” and the “duties of the hearts.” Baḥya’s intent was to instigate a transition towards the internalization of Jewish religious life. This paradigm shift was to take place not only by the shaping of an ideational formation and a new set of distinctions that Baḥya aimed at integrating in Jewish life, but also through a reflective consideration of the state of the Jewish tradition, its transmission mechanisms, historical trajectory, and contemporaneous challenges. As I will demonstrate in this article, in order to realize this transformation, Baḥya utilized a distinction that cross-cuts his work: the distinction between ẓāhir (“external” or “manifest”) and bāṭin (“inner” or “hidden”), that mostly indicates the relation between the manifest sphere of one’s actions and the activity that takes place only in one’s mental space. However, as I argue, this distinction is also applied by Baḥya to the expanse of Jewish “tradition,” pertaining to what was disclosed in it and what was left unimparted, what was communicated and what was kept unsaid, what was remembered and what was neglected.
在影响深远的著作《心灵职责的方向》(Direction to the duty of the Hearts)中，Baḥya伊本Paqūda(兴盛于11世纪)试图在“成员职责”和“心灵职责”之间的根本区别的基础上重建犹太人的存在。Baḥya的目的是煽动向内化犹太宗教生活的过渡。这种范式的转变不仅是通过形成一种观念形态和一套新的区别来实现的，这些区别Baḥya旨在融入犹太人的生活，而且是通过对犹太传统的状态、传播机制、历史轨迹和当代挑战的反思来实现的。正如我将在本文中展示的那样，为了实现这种转变，Baḥya利用了一个与他的工作交叉的区别:ẓāhir(“外部的”或“明显的”)和bāṭin(“内在的”或“隐藏的”)之间的区别，这主要表明了一个人的行为的明显领域与只发生在一个人的精神空间中的活动之间的关系。然而，正如我所说，这种区别也被Baḥya应用于犹太“传统”的扩展，涉及到其中披露的内容和未传达的内容，沟通的内容和未说的内容，记住的内容和忽略的内容。
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Pub Date : 2023-08-14DOI: 10.1017/s0017816023000299
Will Kynes
Abstract Juxtaposing the shared emphasis on the basic human need for companionship in the Eden Narrative and the Epic of Gilgamesh provides new insight, both into how the texts respectively present companionship and into the issues of anthropology and gender that have previously distracted readers from this theme. Focus on parallels between Eve and Shamhat, who initiates Enkidu into human civilization, has obscured Eve’s resonance with Enkidu, created to be a match for Gilgamesh, as Eve was for Adam. The match created for the semidivine Gilgamesh is the male, semibestial Enkidu; however, Adam’s “helper” is a female, explicitly contrasted with the animals, and “bone of [his] bones and flesh of [his] flesh.” Though the heroes of the epic constantly struggle at the boundaries of human existence, the Eden Narrative depicts humans, male and female, together created distinct from god and animal, though likewise compelled to acknowledge their limitations.
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Pub Date : 2023-08-14DOI: 10.1017/s0017816023000329
Ze’ev Strauss
Abstract This study explores the extent to which Mendelssohn’s Jerusalem engages with Protestant sources in its portrayal of rabbinic tradition, which will allow further light to be shed on the pivotal role of rabbinic Judaism and its representations within the emotionally charged polemics surrounding Jewish emancipation in eighteenth-century Prussia. This examination demonstrates that Mendelssohn’s idealized perception of rabbinic thought is deeply embedded in anti-rabbinic Protestant works, whose framework aids him in shaping his own unique outlook. By analyzing Mendelssohn’s deployment of the notion of contradiction, this article shows how his argumentative strategies in Jerusalem efficaciously counter well-known Protestant patterns of critique against rabbinic Judaism. By focusing on his idiosyncratic quotations and insinuations, it recovers the Christian works that he draws on and appropriates for his apologetic objectives and establishes that he uses Johann A. Eisenmenger for his depiction of the nature of rabbinic discursive practices while speaking out against “many a pedant” for their assertion that the rabbis disregarded the principle of noncontradiction. This article argues that Mendelssohn is alluding to eighteenth-century Protestant theologians who unreservedly follow Eisenmenger’s anti-rabbinic perspective and elaborates on how Mendelssohn entirely reframes this view as a conceptual strength of Judaism’s dialogical essence, thus rendering it compatible with the Enlightenment-based Weltanschauung.
摘要:本研究探讨门德尔松的《耶路撒冷》在多大程度上与新教资源结合，以描绘拉比传统，这将进一步阐明拉比犹太教的关键作用，以及它在18世纪普鲁士围绕犹太人解放的激烈争论中的表现。这一研究表明，门德尔松对拉比思想的理想化看法深深植根于反拉比的新教作品中，这些作品的框架有助于门德尔松形成自己独特的观点。通过分析门德尔松对矛盾概念的运用，本文展示了他在《耶路撒冷》中的论证策略是如何有效地对抗著名的新教对拉比犹太教的批判模式的。通过专注于他独特的引语和暗示，它恢复了他为他的道歉目标所借鉴和挪用的基督教作品，并确立了他使用约翰·a·艾森曼格(john a . Eisenmenger)来描述拉比话语实践的本质，同时反对“许多迂腐的人”，因为他们声称拉比无视非矛盾性原则。本文认为门德尔松暗指18世纪的新教神学家，他们毫无保留地遵循艾森门格尔的反拉比观点，并详细阐述了门德尔松如何将这种观点完全重新构建为犹太教对话本质的概念力量，从而使其与启蒙运动为基础的世界观兼容。
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Pub Date : 2023-08-14DOI: 10.1017/s0017816023000287
F. Celia
Abstract This article provides edition, translation, and annotation of a Greek excerpt dealing with the christological issue of “whether there is an anhypostatos nature.” Until now unedited and recently catalogued as one of the fragments of Cyril of Alexandria’s Contra Synousiastas, it in fact contains a close parallel to a famous passage from Leontius of Byzantium’s Contra Nestorianos et Eutychianos concerning the distinction between hypostasis and enhypostaton. It is argued that the fragment was written in the aftermath of the Tritheist controversy and, more specifically, that it faces the doctrines of John Philoponus.
摘要:本文提供了一篇希腊文节选的版本、翻译和注释，该节选涉及“是否有一种伪神性”的基督论问题。直到现在还没有被编辑，最近被列为亚历山大的西里尔的《Contra synoussiastas》的片段之一，它实际上与拜占庭的莱昂提乌斯的《Contra Nestorianos et Eutychianos》中的一段著名的段落非常相似，这段段落涉及到本质和人格的区别。有人认为，残片是在三神论争论之后写的，更具体地说，它面对约翰·菲洛波诺斯的教义。
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Pub Date : 2023-08-14DOI: 10.1017/s0017816023000317
A. Sierka
Abstract In the esoteric writings of the Medieval German Pietists, nocturnal female demons, known as lilioth, preyed upon mortal men who crossed their paths or who laid down to sleep in their territory. These lilioth could smell the scent of a man, whose body carried with it the additional value of sexual allure, and would hunt them down with their finely attuned olfactory sense. Another odor discussed in these texts, the smell of flying ointment, guaranteed invisibility and offered invulnerability to night-time travelers of both sexes which mirrors the phenomenon known in contemporary Latin sources under the term cursus. In these texts, Jewish mystics, before the dawn of the Kabbalah, rewrote the widely known folklore traditions and fairy tales common to both Jewish and Christian cultures in the Middle Ages. The study presented here is therefore aimed to provide insight into a previously underestimated chapter in Jewish esoteric and kabbalistic sensorium, namely, the olfactory experience.
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Pub Date : 2023-08-08DOI: 10.1017/s0017816023000275
J. Barry
Abstract In this article, I engage Athanasius of Alexandria’s invocation of the infamous dismemberment of the unnamed woman found in Judg 19. By the fourth century, this story of gang rape—along with other preserved stories of sexual violence—found in Judges, were scattered throughout early Christian literature. Judges 19 holds a particularly troubling history in the late ancient context. The story of the rape and dismemberment of the unnamed woman in Judg 19 gave life to another story and typified a style of writing that I characterize in the article as a heresiology. The spectacle of Judges, along with other gruesome deaths of women, was one way in which heresiological discourse frames rhetorical arguments for writers like Athanasius of Alexandria. Here, I purposely draw our attention to how Athanasian orthodoxy became reliant on gender-based violence.
{"title":"Athanasius Pulled Apart: Heresiology and the (Dis)membered (Fe)male Body","authors":"J. Barry","doi":"10.1017/s0017816023000275","DOIUrl":"https://doi.org/10.1017/s0017816023000275","url":null,"abstract":"Abstract In this article, I engage Athanasius of Alexandria’s invocation of the infamous dismemberment of the unnamed woman found in Judg 19. By the fourth century, this story of gang rape—along with other preserved stories of sexual violence—found in Judges, were scattered throughout early Christian literature. Judges 19 holds a particularly troubling history in the late ancient context. The story of the rape and dismemberment of the unnamed woman in Judg 19 gave life to another story and typified a style of writing that I characterize in the article as a heresiology. The spectacle of Judges, along with other gruesome deaths of women, was one way in which heresiological discourse frames rhetorical arguments for writers like Athanasius of Alexandria. Here, I purposely draw our attention to how Athanasian orthodoxy became reliant on gender-based violence.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"116 1","pages":"514 - 532"},"PeriodicalIF":0.3,"publicationDate":"2023-08-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47390722","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-01DOI: 10.1017/S001781602300024X
R. Bloch
Abstract In 1947 Harry Austryn Wolfson published his massive and revisionary Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam. With the book, Wolfson aimed at proving that Philo was an innovative and highly influential philosopher—by no means an isolated Jew of no consequence to the history of philosophy. As becomes clear from numerous letters written to Wolfson on the occasion of the publication of the book and stored at the Harvard University Archives, for Jewish readers Wolfson’s proposed rehabilitation of Philo could provide a point of orientation. It served as a source of comfort and of pride in the post-war years. While the main thesis of Wolfson’s book, Philo as the precursor of medieval philosophy, was rejected by most scholars of Philo and ancient philosophy, the letters and notes discussed in this article show that much more was at stake than a purely academic discussion.
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Pub Date : 2023-07-01DOI: 10.1017/S0017816023000196
A. Reed
Abstract Recent research on Jewish demonology has been significantly advanced by evidence from the Dead Sea Scrolls. In light of these advances, this article revisits the use of daimones and related terms in the Greek translations of Jewish scriptures commonly called the Septuagint (LXX). Against the tendency to conflate these LXX data into one intermediate stage in the development of the demonology of the New Testament, it calls for further attention to the particular dates and translational tendencies in specific LXX texts, as well as further attention to contemporaneous Aramaic and Hebrew sources. Accordingly, it situates the daimones of LXX Deuteronomy, the Greek Psalter, and LXX Isaiah alongside the emergent demonologies in the Aramaic Enoch literature, Jubilees, 4Q560, and 11Q11. Taken together, these sources attest new literary creativity surrounding transmundane powers among Jews in the Hellenistic period, shaped by distinctive concerns that cannot be reduced to a transitional, proto-Christian moment.
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