Regina is a one-act opera based on the true story of Regina Jonas, the first woman to be ordained as a rabbi in the Jewish faith, in 1935. Jonas struggled to gain this recognition and subsequently perished in the concentration camp at Auschwitz. It was only in 1991 that another woman uncovered the papers that proved Jonas' legacy. This opera follows Regina, waiting to be uncovered in the piles of paper records locked away in East Berlin, and through vignettes of her past. This is paralleled with the story of Anna, who is desperately fighting against her Nazi father's legacy. Anna believes that, if she can uncover stories like Regina's, she will free herself of her father's torment. Regina is similarly haunted by her mother's ghost, whose discouraging words have shaped Regina's lifelong self-doubt. Both Regina and Anna need to be set free. This opera uses leitmotifs to differentiate the two main characters, but these themes are also often used as signifiers of the common struggles that both characters embody and represent. As well, they employ rhythmic and melodic styles that pervade both the vocal and instrumental parts throughout the opera, thus unifying the characters' goals. Because of the fact that the opera takes place in multiple time periods (sometimes simultaneously) the various choices of instrumentation and harmonic material often reflect these temporal shifts (for example, the accordion is often associated with Regina's path to ordination, her relationship with her rabbi, and a time of joy and calm before the war.) In addition, melodic and rhythmic motifs are used to represent specific as well as general events, such as the three-note 'ordination' theme and the two-chord repeated motif in the piano. The overall extended tonal style contributes to a largely lyrical setting of Maya Rabinovitch's libretto.

Regina is a one-act opera based on the true story of Regina Jonas, the first woman to be ordained as a rabbi in the Jewish faith, in 1935. Jonas struggled to gain this recognition and subsequently perished in the concentration camp at Auschwitz. It was only in 1991 that another woman uncovered the papers that proved Jonas' legacy. This opera follows Regina, waiting to be uncovered in the piles of paper records locked away in East Berlin, and through vignettes of her past. This is paralleled with the story of Anna, who is desperately fighting against her Nazi father's legacy. Anna believes that, if she can uncover stories like Regina's, she will free herself of her father's torment. Regina is similarly haunted by her mother's ghost, whose discouraging words have shaped Regina's lifelong self-doubt. Both Regina and Anna need to be set free. This opera uses leitmotifs to differentiate the two main characters, but these themes are also often used as signifiers of the common struggles that both characters embody and represent. As well, they employ rhythmic and melodic styles that pervade both the vocal and instrumental parts throughout the opera, thus unifying the characters' goals. Because of the fact that the opera takes place in multiple time periods (sometimes simultaneously) the various choices of instrumentation and harmonic material often reflect these temporal shifts (for example, the accordion is often associated with Regina's path to ordination, her relationship with her rabbi, and a time of joy and calm before the war.) In addition, melodic and rhythmic motifs are used to represent specific as well as general events, such as the three-note 'ordination' theme and the two-chord repeated motif in the piano. The overall extended tonal style contributes to a largely lyrical setting of Maya Rabinovitch's libretto.

Les Pirqé de-Rabbi Eliézer (PRE) marquent un changement majeur dans l’histoire de la littérature rabbinique. Ce livre, datant du IXe siècle de notre ère, est principalement une « histoire biblique » depuis la création jusqu’au temps d’Esther. Il est le premier récit continu dans le corpus rabbinique. Il est aussi, selon toute probabilité, le premier ouvrage rabbinique qui dérive de la main d’un seul auteur. L’aspect le plus remarquable est l’introduction des légendes autour des personnages bibliques qui ne se trouvent nulle part dans la littérature rabbinique classique. La recherche contemporaine considère la matière non-rabbinique des PRE comme un exemple de la survivance de la littérature du Second Temple dans la tradition rabbinique. En revanche, la présente étude essaie d’expliquer la matière non-rabbinique des PRE comme le résultat de l’influence des cultures chrétienne et musulmane sur l’auteur, plutôt qu’une transmission interne de la littérature du Second Temple parmi les juifs. L’examen de cette hypothèse prendra la forme d’une étude de deux livres qui ressemblent aux PRE dans leur forme et leur contenu : le Livre des Jubilés, ouvrage hébraïque de l’époque du Second Temple, et la Caverne des trésors, un écrit chrétien syriaque du VIe siècle. Les trois constituent des exemples de « l’histoire sainte », c’est-à-dire l'histoire d’Israël ancien racontée indépendamment du texte biblique. Loin d’être un examen de l’histoire de l’exégèse, cette étude est une enquête sur la mythologie comparative, l’évolution des traditions, et la construction d’une identité à travers la transformation d’une histoire partagée, l’histoire des prophètes et des patriarches. / Pirqe de-Rabbi Eliezer (PRE) is a watershed in the history of rabbinic literature. This ninth-century work, an account of “biblical history” from creation until the time of Esther, is the first extended, continuous narrative of any sort in rabbinic literature. It is also, in all probability, the first major rabbinic work to derive from the hand of a single author. The most remarkable aspect of PRE, however, is its introduction into rabbinic tradition of several legends about biblical figures which are not found in the classical rabbinic corpus. Modern scholarship considers the non-rabbinic legends in PRE an example of the survival of Second Temple literature within Jewish tradition. The present study, however, will attempt to explain the non-rabbinic material found in PRE as the result of the author’s adoption (and adaptation) of elements from the surrounding Christian and Muslim culture rather than through the direct transmission of Second Temple works among Jews. This hypothesis will be tested through the examination of two works close to PRE in form and content, the Book of Jubilees (Hebrew, second century BCE) and the Cave of Treasures (Syriac, sixth century CE). All three are accounts of “Sacred History,” that is, the history of ancient Israel as recounted independently of the biblical text. It is not a study of biblical exegesis. Rather, it is an inquiry into comparative mythology, the evolution of tradition, and the construction of communal identities through the transformation of a shared history, the history of the ancient prophets and patriarchs.

Heinrich Heine (1797-1856) é costumeiramente lembrado como um escritor engajado. Ora lido como um defensor do povo judeu do qual descendia ora como um intelectual livre que buscou um olhar crítico sobre as religiões e sobre o mundo burguês em formação. Sua obra O Rabi de Bacherach (1840) literaliza a saga do povo judeu em face do cristianismo na Alemanha. Eis, portanto, um vasto leque de possibilidades para análise do engajamento político de Heine, que se mostra nessa obra não de modo panfletário, senão a partir de uma visão crítica da religião. Dentro desse viés, o presente trabalho propõe-se a fazer uma leitura do seu Rabi destacando os recursos estilísticos da ironia e da paródia, acionadas frequentemente por Heine para operar com forças políticas de sua época, o que marcou profundamente sua poética ao mesmo tempo jocosa e crítica. / Heinrich Heine (1797-1856) is usually remembered as a politically engaged writer. Sometimes he is thought of as a defender of the Jewish people from whom he descended sometimes like a free thinker, who had a critical point of view about religions and the emerging bourgeoisie world. His work The Rabbi of Bacherach (1840) describes the saga of the Jewish people in view of Christianity in Germany. Thus, there is a wide range of possibilities to analyze Heines political engagement, which appears in this work not like pamphlet literature, but from a critical point of view about religion. In this context, the present work intends to point out the stylistical mechanisms of irony and parody in his Rabbi, which were often used by Heine to work with political forces of his time. Consequently his poetry was marked both in a funny and in a critical way.

Heinrich Heine (1797-1856) é costumeiramente lembrado como um escritor engajado. Ora lido como um defensor do povo judeu do qual descendia ora como um intelectual livre que buscou um olhar crítico sobre as religiões e sobre o mundo burguês em formação. Sua obra O Rabi de Bacherach (1840) literaliza a saga do povo judeu em face do cristianismo na Alemanha. Eis, portanto, um vasto leque de possibilidades para análise do engajamento político de Heine, que se mostra nessa obra não de modo panfletário, senão a partir de uma visão crítica da religião. Dentro desse viés, o presente trabalho propõe-se a fazer uma leitura do seu Rabi destacando os recursos estilísticos da ironia e da paródia, acionadas frequentemente por Heine para operar com forças políticas de sua época, o que marcou profundamente sua poética ao mesmo tempo jocosa e crítica. / Heinrich Heine (1797-1856) is usually remembered as a politically engaged writer. Sometimes he is thought of as a defender of the Jewish people from whom he descended sometimes like a free thinker, who had a critical point of view about religions and the emerging bourgeoisie world. His work The Rabbi of Bacherach (1840) describes the saga of the Jewish people in view of Christianity in Germany. Thus, there is a wide range of possibilities to analyze Heines political engagement, which appears in this work not like pamphlet literature, but from a critical point of view about religion. In this context, the present work intends to point out the stylistical mechanisms of irony and parody in his Rabbi, which were often used by Heine to work with political forces of his time. Consequently his poetry was marked both in a funny and in a critical way.

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This thesis deals with the intellectual heritage of Rabbi Judah Loew ben Bezalel, the Maharal of Prague and with his affiliation to the Kabbalah. The Kabbalah sprang up amongst Jewish scholars of 12th century Spain and reached its apex in the composition of the Zohar. This study shows the ways the Maharal used the Zohar and to what end. First chapter deals with the life and writings of the Maharal. The second summarises previous attempts to describe the Maharal's affinity for Jewish mysticism. The third chapter describes how the Zohar was written. It includes a textological comparison, which aims to find which edition or group of manuscripts of the Zohar the Maharal used. It also makes note of the special form of zoharic Aramaic that is present in the Maharal's writings. The fourth chapter raises the question of halakhic authority of the Zohar in the 15th and 16th centuries. Three main chapters of this thesis provide analysis and commentary of chosen zoharic texts (Zohar III,152a, Zohar III,40a, Zohar I,18a a Zohar I,33b) quoted by the Maharal in his writings and with their theological reflection. Zohar III,152a speaks about different layers of meaning implied in the text of the Torah. This chapter deals with the basic development of Jewish hermeneutics and attempts to find Maharal's place in it....

Depuis leur expulsion de la Terre sainte après la destruction du Second Temple (70 C.E.), les Juifs ne cessèrent d'espérer y retourner. Au fil des siècles, se développèrent plusieurs mouvements d'immigration (l'ʼaliyāh) motivés souvent par des aspirations millénaires. Les plus marquants sont ceux de Tossaphistes de France et d'Angleterre durant le XIIIème siècle, et par la suite de Juifs d'Espagne qui immigrèrent en Terre sainte après l'expulsion de 1492. En 1700, Rabbi Juda ha-Ḥasid (1660-1700) organisa une ʼaliyāh collective en provenance d'Europe de l'Est, dirigée vers Jérusalem. Plus tard, à partir de 1760 se formèrent plusieurs mouvements d' ʼaliyāh tant de disciples de Rabbi Israel Baal Shem Tov (1690-1760) - les ḥasidim, que ceux de Rabbi Eliyahu- le Gaon de Vilna (1720-1797)- les pĕrūšīm. La première partie de cette étude analyse les motivations de ces mouvements, et met en lumière la doctrine rédemptrice du Gaon de Vilna à travers une recherche originale de sa biographie et de ses ouvrages novateurs. Dans sa deuxième partie, elle analyse comment les disciples du Gaon mirent en pratique en Terre sainte les enseignements de leur maître. Afin de saisir la portée de leurs actions, il est nécessaire de comprendre le contexte géopolitique de l'Empire ottoman et de la Palestine du début du XIXème siècle, ainsi que la particularité des Capitulations régissant le statut des étrangers. Cette étude montre comment les pĕrūšīm surent agir de façon efficace et très innovante face aux problèmes majeurs de l'implantation juive en Terre d’Israël, notamment en ce qui concerne les relations avec le pouvoir ottoman local et avec les représentants des Puissances et les consuls européens, le développement économique et la création d'un système scolaire nouveau. / Since their expulsion from the Holy Land after the destruction of the Second Temple (70 C.E.), the Jews did not cease to hope to return. Over the centuries, immigration movements (Aliyot) grew, often motivated by millennia aspirations. The most notable are those of the Tossafists of France and England during the 13th century, and later, the Jews of Spain who immigrated to the Holy Land after the expulsion of 1492. In 1700, Rabbi Judah ha-Hasid (1660-1700) organized a collective Aliyah from Eastern Europe to Jerusalem. Later, from 1760, several Aliyah movements emerged such as the immigration of the disciples of Rabbi Israel Baal Shem Tov (1690-1760), known as the Hasidim, and of the disciples of Rabbi Eliahu, the Vilna Gaon (1720-1797), known as the Perushim. The first part of this study analyzes the motivations of these movements, and highlights the redemptive doctrine of the Vilna Gaon through original research on his biography and his innovative works. In its second part, the study analyzes how the Gaon's disciples put the teachings of their master into practice in the Holy land. To grasp the significance of their actions, it is necessary to understand the geopolitical context of the Ottoman Empire and Palestine from the early 19th century, and the particularity of the "Capitulations" governing the status of foreigners. This study shows how the Perushim knew how to act effectively and very innovatively concerning the major challenges which the Yishuv, the Jewish settlement, faced. Among the areas of activity in which the disciples of the Gaon involved themselves were the relations with the ottoman local government and with representatives of the Powers, economic development and the creation of a unique educational system.

The main theme of our thesis was the Specificity of church representants´ treatment {--} church dignitaries. We set 3 targets: 1. to allocate the specificities when treating church dignitaries of various religious directions, 2. to describe daily schedule of various religious directions, 3. to find out, how much are the church representants of various religious directions satisfied with provided health care. We devided the thesis into two parts, theoretical and practical. In the theoretical part, nurses, but even general public, can get the basic information about five religions, whose representants we can meet in our hospitals: Roman catholic, protestant, orthodoxy, judaism, islam. Within our thesis we also deal with the treatment of nuns´ treatment. Chaptres are clearly ranged, in the inroduction we always mention short world history of the particular religion, then history in Bohemia, followed by brief history and important dogmas of the particular belief. At the end of each chapter we mention daily schedule of a church dignitary and specificity of his treatment. In the practical part, we discuss the results of our research. To obtain necessary information, we used two methods. By questionnaire method, we found out the nurses´ level of knowledge about mentioned religions and their opinion concerning the necessity of a specific attitude when treating church dignitaries. The level of their knowledge was satisfactory. Hypothesis, in which we supposed that the health personnel, taking care of church representants of various religious directions, do not make any difference between them and other patients, was not after statistic elaboration confirmed. To obtain information from church dignitaries we used a method of a standard interview. After evaluation of obtained information there were following hypothesis: church representants of various religious directions are satisfied with offered health care. Upon the results of this research we recommended to insert this theme, specificity of church representants´ treatment, to curriculum of health schools (for health assistants, nurses Bachelor and nurses Master). Then also impose this theme to programs of specific conferences, retraining courses or educational seminary, in order to inform even graduated nurses about this new disscused theme. It would be also convenient, if educational institutions used more often various offers from jewish or islamic fondations, which willingly offer conferences and closer approach to the particular religion. Nurses should be motivated to get new information about various religions in order to be generally more cultivated, which is indispensable for a nurse.

This thesis deals with the person of rabbi Avraham Abulafia with intention express his unique mystical system with respect to events of his life and his personal experiences which he had during his journeys. The first chapter follows the various mystical and philosophical systems and strives for introducing some major Jewish movements and personalities which may have been sources of Abulafia's conceptions and methods. Also it provides the information about the eschatological and millennial conceptions of that time, that may have been known to this scholar and affect him as well. The second chapter follows the life journey of Abulafia and tries to show the most important events of his life. It intends to provide the information about works which he had written as well as about his social contacts (his teachers and his pupils). The third chapter provides the information about his successors and tries to describe the various form of perception of his works, as well as it provides some interesting remarks about their censorship. There is also an intention to state the transformation of reception of his authority in last decades whether it is by contemporary kabbalists or artists. The last chapter is the apex of this work. It is focused on the description and interpretation of major conceptions of...