Esta pesquisa de mestrado tem como o objetivo analisar os aspectos judaicos do romance Herzog, de Saul Bellow (1915-2005), buscando compreender a função de tais elementos na obra. Por elementos judaicos, entende-se não apenas a citação de elementos religiosos, históricos, costumes e personagens judeus como a presença de um pensamento embasado na tradução judaica. Parte-se da hipótese de que, não sendo um romance centrado na discussão do judaísmo em si, Herzog tem o judaísmo como uma lente através da qual Moses, protagonista do romance, enxerga o mundo e o analisa. O ponto de partida para a análise dessa lente judaica é a noção judaica de temporalidade, em que o indivíduo absorve em sua identidade o passado de seu povo, no caso dos judeus desde os remotos tempos bíblicos até os eventos do século XX, aliada ao constante sentimento de exílio, que coloca Moses na eterna posição de não-pertencimento. Dessa forma, Saul Bellow constrói, ao mesmo tempo, um romance enraizado na tradição judaica, mas que consegue dialogar com a sociedade mais ampla e com o seu tempo, na medida que Moses Herzog, em seu momento de crise e reflexão profunda, confronta não apenas seu histórico e sua identidade, mas principalmente o mundo à sua volta e suas bases intelectuais, ou seja, o círculo acadêmico e a vida nas metrópoles norte-americanas. / This master\'s dissertation aims to analyze the Jewish aspects of the novel Herzog, by Saul Bellow (1915-2005), trying to understand the role of these elements in this work. By Jewish elements, I considered not only quotations of religious ideas, history, customs and the presence of Jewish characters but also the presence of a way of thought rooted in Jewish tradition. It starts from the assumption that, not being a novel that aims to discuss Judaism itself, Herzog is a work in which Judaism is a lens through which the novels protagonista, Moses, sees the world and analyzes it. The starting point for the analysis of this Jewish lens is the Jewish notion of temporality, in which the individual absorbs into its identity the past of his people, in the case of the Jews, from ancient biblical times to the events of the twentieth century, along with the constant sense of exile that puts Moses in the eternal position of not belonging. Thus, Saul Bellow builds both a rooted romance in Jewish tradition, but able to dialogue with the wider society and its time as Moses Herzog, in his moment of crisis and deep reflection, confronts not only his past and identity, but mostly the world around him and his intellectual bases, namely the academic circles and life in American cities.

Thesis (Ph. D.)--University of Texas at Austin, 1999. / Vita. Includes bibliographical references (leaves 257-267). Available also in a digital version from Dissertation Abstracts.

Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2005. / Includes bibliographical references (leaves 174-202). Also available on the Internet.

This dissertation combines affect, race, history and colonial studies to examine the process of Christian othering of Jews in Europe since the Protestant Reformation, with a focus on the narrative of honor that was used to depict European Jews as lacking it. While the ways Jews were portrayed and constructed have changed as Europe redefined itself through the subsequent centuries, following the Protestant Reformation, this dissertation points out that the essence of Christian perception and depiction of Jews as dishonorable remained unchanged. This study traces how this depiction emerges in French Christian and anti-Semitic representations through a reading of French religious and non-religious texts that have come to gradually produce French Jews, first as a people and then as an ethnic collectivity that does not belong among other nations, all within a narrative of honor. The claim that Jews lack honor came to be internalized subsequently by Zionist Jewish writers and leaders and was spread in Zionist Jewish literature. In providing a history of the constructed social, political, religious and cultural phenomenon of the dishonorable Jew, this dissertation intervenes in the discussions surrounding subjectivity in Zionist thought and how it internalized and adopted the notion of the dishonorable Jew by safeguarding and appropriating Christian and secular Zionist and anti-Semitic sentiments of contempt, disdain, shame and superiority over Diaspora Jews.

The Old Greek version of the Book of Isaiah (hereafter LXX-Is) should be studied not only as a translation but also as an interpretation reflecting the theology of the translator or translator’s community in Egypt. ‘Free’ translation in LXX-Is usually appears not to originate from any misunderstanding of the probable Hebrew Vorlage or from a different Vorlage, but deliberately and consciously. Also it is important that these Greek renderings should be dealt with in a broader context, not merely verse by verse; because the Septuagint seems to have been regarded as a religious text in itself, circulating among Jews in Egypt. The most conspicuous theme in Septuagint Isaiah is a bold declaration concerning their identity. According to this, the Jewish diaspora in Egypt is the true remnant, and their residence in Egypt should be regarded as due to God’s initiative, thus “Eisodos” instead of “Exodus” is emphasized. Such ideas may be understood as displaying an apologetic concern of the Jewish diaspora to defend their continued residence in Egypt, whereas the Bible states firmly that Jews are not to go down there. Judgments against Egypt appear more strongly than MT, and this is another expression of their identity. LXX-Is supplies a bold translation in 19:18: a temple in Egypt, called the ‘city of righteousness’. The writings of Josephus testify to the existence of the Temple of Onias in Heliopolis under the reign of Ptolemy Philometor who apparently showed great favour towards the Jews. The temple’s significance should be considered as more than a temporary shrine for local Jewish mercenaries. Rather, it aimed to be a new Jerusalem under a lawful Zadokite priest. In addition to this, LXX-Is shares some interesting and distinctive ideas with Hellenistic Jewish literature, including views on priests and sacrifice, and an attitude towards foreign kings shared by Hellenistic Jewish literature of the period. To conclude, through comparing with MT and investigating LXX-Is as it stands, this work shows that LXX-Is is not just a translation but a Hellenistic Jewish document reflecting a particular theology of at least some Jews in Egypt. LXX-Is is shown to have its place within Jewish Hellenistic literature.

This dissertation explores the metaphor of dybbuk possession as a key to modern Jewish identity, focusing on the evolution of the dybbuk possession trope in twentieth- and twenty-first century Yiddish, English, Hebrew, and Polish language Jewish literature and culture. First described in the sixteenth century, dybbuk possession - a Jewish variant of spirit possession found in many cultures - grew out of the Jewish mystical tradition, especially the kabbalistic doctrine of transmigration of souls, according to which a soul of a deceased person took possession of a living human being. The trope of possession can be viewed as a mode of reflection on the modern Jewish experience, which shows how the past continuously possesses the present, and how this haunting attachment to the past becomes an essential component of Jewish identity. Highly interdisciplinary in character and transnational in scope, this project draws upon scholarship in gender, trauma, body, memory, and performance studies. An overview of cultural background of dybbuk possession (Chapter 1) is followed by an exploration of how the dybbuk possession trope is deployed metaphorically in Yiddish classics (Chapter 2), Holocaust narratives (Chapter 3), feminist fiction (Chapter 4), as well as in a selection of film and theater adaptations of S. An-sky's iconic drama, The Dybbuk, Or Between Two Worlds (1914) produced in Poland, Israel and the United States (Chapter 5). Finally, this dissertation features an unprecedented compilation of over seventy adaptations of An-sky's Dybbuk staged since the play's premiere in 1920 (Appendix).

The subject of this thesis is the short story "Карл-Янкель" ("Karl-Yankel") by Russian-Jewish writer Isaac Babel (1894‒1940), published in 1931. The story depicts a trial following the cir-cumcision of a boy against his parents’ will, and thus directly addresses issues of high relevance at the time, namely the transformations of religious life in the early years of the Soviet Union. Firstly, I have analyzed the references to Jewish culture that appear in the story. Further on, drawing on research by other scholars, I have examined the shift of the traditional Jew into a Soviet Jew—a highly secular subject deeply involved in the socialist society and far removed from the traditions of the Pale of Settlement. Lastly, I have studied the narrator’s perspective, which, being far from objective, plays a major role in portraying the trial and is of key im-portance for understanding the transformation of Jewish life that occurred in the Soviet Union in the 1930s. At the end of the story, the narrator deprives the reader of the verdict and gives in-stead his attention to the circumcised boy. I argue that he thus focused on the future rather than on the conflict between tradition and secularism.

The subject of this thesis is the short story "Карл-Янкель" ("Karl-Yankel") by Russian-Jewish writer Isaac Babel (1894‒1940), published in 1931. The story depicts a trial following the cir-cumcision of a boy against his parents’ will, and thus directly addresses issues of high relevance at the time, namely the transformations of religious life in the early years of the Soviet Union. Firstly, I have analyzed the references to Jewish culture that appear in the story. Further on, drawing on research by other scholars, I have examined the shift of the traditional Jew into a Soviet Jew—a highly secular subject deeply involved in the socialist society and far removed from the traditions of the Pale of Settlement. Lastly, I have studied the narrator’s perspective, which, being far from objective, plays a major role in portraying the trial and is of key im-portance for understanding the transformation of Jewish life that occurred in the Soviet Union in the 1930s. At the end of the story, the narrator deprives the reader of the verdict and gives in-stead his attention to the circumcised boy. I argue that he thus focused on the future rather than on the conflict between tradition and secularism. / <p>historia</p>

A partir dos contos da literatura ídiche clássica que foram traduzidos para o português, Sabá de Shólem Yákov Abramóvitsh, A leitora de Itzhok Leibusch Peretz e O relógio de Scholem Rabinovitch, este trabalho pretende investigar a representação do Shabat no contexto de uma literatura característica do alvorecer da modernidade judaica. O estudo individual de cada conto aprofundar-se-á na análise dos modos de representação de um evento religioso que cada conto apresenta. Para tanto, o conhecimento da biografia de seus autores foi de vital importância para o exame das obras, pois estes imprimiram em seus textos literários os ideais da Haskalá, por meio de seus narradores fidedignos, termo proposto por Wayne C. Booth, na obra A retórica da Ficção (1980), o qual revela a posição ideológica de seus autores implícitos nos contos. Esses autores implícitos uniram com maestria o dicotômico conceito tradição versus modernidade com o propósito de iluminar, a partir de dentro da comunidade do shtetl, o pensamento do judeu simples, visando transformá-lo em um homem moderno. Cientes de sua função social, Abramóvitsh, Peretz e Rabinovitch utilizaram a língua ídiche e a cultura do judeu do Leste europeu para instaurar um novo momento da literatura e cultura ídiche. / Departing from three Classical Yiddish short stories that have been translated to Portuguese - Mendele Moikher Seforim\'s Sabbath, Itzhok Leibusch Peretz\'s The Reader and Scholem Aleichem\'s The clock - this dissertation aims to investigate the impact of modernity on literary representations of the Sabbath. The analysis of these writings will be conducted by comparing them to each other, highlight the differences in modes of representation on a same religious event. The biographies of these authors were extremely relevant to understand their work, since they expressed the ideals of Haskalah in their literary texts, through their reliable narrators. These authors have masterfully included in their production the dichotomized concept of tradition versus modernity in their texts, in order to illuminate the life of the shtetl community from within, and to portray the ways of thought of the simple Jew, while aiming at turning him into a modern man. Aware of their social roles, Abramóvitsh, Rabinovitch and Peretz have used Yiddish language and the culture of the Eastern European Jewish to establish a new era for the Yiddish culture and literature.

A partir dos contos da literatura ídiche clássica que foram traduzidos para o português, Sabá de Shólem Yákov Abramóvitsh, A leitora de Itzhok Leibusch Peretz e O relógio de Scholem Rabinovitch, este trabalho pretende investigar a representação do Shabat no contexto de uma literatura característica do alvorecer da modernidade judaica. O estudo individual de cada conto aprofundar-se-á na análise dos modos de representação de um evento religioso que cada conto apresenta. Para tanto, o conhecimento da biografia de seus autores foi de vital importância para o exame das obras, pois estes imprimiram em seus textos literários os ideais da Haskalá, por meio de seus narradores fidedignos, termo proposto por Wayne C. Booth, na obra A retórica da Ficção (1980), o qual revela a posição ideológica de seus autores implícitos nos contos. Esses autores implícitos uniram com maestria o dicotômico conceito tradição versus modernidade com o propósito de iluminar, a partir de dentro da comunidade do shtetl, o pensamento do judeu simples, visando transformá-lo em um homem moderno. Cientes de sua função social, Abramóvitsh, Peretz e Rabinovitch utilizaram a língua ídiche e a cultura do judeu do Leste europeu para instaurar um novo momento da literatura e cultura ídiche. / Departing from three Classical Yiddish short stories that have been translated to Portuguese - Mendele Moikher Seforim\'s Sabbath, Itzhok Leibusch Peretz\'s The Reader and Scholem Aleichem\'s The clock - this dissertation aims to investigate the impact of modernity on literary representations of the Sabbath. The analysis of these writings will be conducted by comparing them to each other, highlight the differences in modes of representation on a same religious event. The biographies of these authors were extremely relevant to understand their work, since they expressed the ideals of Haskalah in their literary texts, through their reliable narrators. These authors have masterfully included in their production the dichotomized concept of tradition versus modernity in their texts, in order to illuminate the life of the shtetl community from within, and to portray the ways of thought of the simple Jew, while aiming at turning him into a modern man. Aware of their social roles, Abramóvitsh, Rabinovitch and Peretz have used Yiddish language and the culture of the Eastern European Jewish to establish a new era for the Yiddish culture and literature.