La chute du Mur de Berlin en 1989, suivie de la dissolution de l’Union soviétique, bouleversent totalement la petite communauté juive qui s’était lentement reconstruite sur les ruines du IIIe Reich et dans une Allemagne divisée. L’émigration massive juive d’ex-Union soviétique dans l’ancien « pays des bourreaux » a donné naissance à un discours sur le « retour » des Juifs en Allemagne et en particulier sur une renaissance de la vie juive à Berlin. Cette vague d’émigration a certes transformé la démographie de la communauté, mais d’autres facteurs caractérisent le renouveau juif à Berlin : le rôle clé de la deuxième génération juive allemande, mais aussi d’importantes organisations juives américaines ainsi qu’une vive présence israélienne complètent le tableau très diversifié de la « nouvelle » communauté juive. Les nombreuses créations culturelles, productions littéraires et initiatives religieuses qui se développent dans les années 1990 jusqu’aujourd’hui sont le support des multiples facettes de cette communauté en effervescence. / The fall of the Berlin wall in 1989, followed by the dissolution of the Soviet Union, totally transformed the small Jewish community that had slowly been constructed anew on the ruins of the Third Reich and in divided Germany. The massive emigration wave of Jews from the Former Soviet Union to the “land of the perpetrators” carried in its wake a discourse about the “return” of the Jews in Germany and especially about the reemergence of Jewish life in Berlin. This emigration wave indeed transformed the demography of the community, but other factors are crucial to the Jewish revival in Berlin: the key role of the second generation of German Jews, but also important Jewish American organizations and a vital Israeli presence complete the highly diversified picture of the “new” Jewish community. The many cultural creations, literary productions and religious initiatives that begin to emerge in the 1990s and continue today reflect the multiple facets of this dynamic community.

1 Von Nächstenliebe zu Menschenliebe Zusammenfassung Die vorliegende Diplom-Arbeit ist dem Hauptthema der jüdisch-christlichen Ethik gewidmet, und zwar dem Thema der Nächstenliebe, ihrer Reichweite und Bedeutung. Der Ausgangspunkt der ganzen Arbeit ist der Auftrag "die Nächsten zu lieben" (Lv 19,18), der im Rahmen einer isolierten Moral der sakralen Gemeinschaft gleichgerade mit ihrer Rückseite (mit den Aufträgen im Dt 13 einen Götzendienst oder einen Fluch dem Gott mit Tod zu strafen) angesehen wird. Die supranatural gegründete Nächstenliebe, die von der Gottesliebe zu Menschen und von der Menschenliebe zum Gott abgeleitet ist, bezieht sich verständlich nur auf die Gottesfürchtige, die Gott und sein Gesetz aus ganzem Herz miteinander lieben. Nur diese bilden den Kreis von "Nächsten", wobei alle gottlose zu "Feinden" (einschliesslich der Blutsverwandten) gerechnet werden. Die Entstehung solcher Moral versteht man unter der Bedingungen ehemaligen Religiös- Territorialkonflikten. Im Weiteren beobachtet Autor anhand der religiösen Schriften einen Übergang zur allgemeinen Menschenliebe. Dabei wird reflektiert, dass Auftauchen von der Gedanke der universal begriffenen Menschenliebe mit der katastrophalen geschichtlichen Ereignissen Israels korreliert. Diese Ereignisse (vorallem die Eroberungen von Jerusalem, der...

O objetivo deste trabalho é discutir a compreensão de Judaísmo que o historiador Flávio Josefo desenvolveu em seus livros Bellum Judaicum, Antiquitates Judaicae, Vita e Contra Apionem. Através de algumas ponderações sobre a sociedade judaico-palestina do século I d.C. e das relações complexas entre História e Memória, pretende-se analisar Josefo e sua obra dentro de quadros que ressaltem os complexos e dinâmicos intentos literários de reconstrução e consolação experimentados por reflexões judaicas após a destruição de Jerusalém em 70 d.C. / The aim of this research is to discuss the comprehension of Judaism that the historian Flavius Josephus developed in his books Bellum Judaicum, Antiquitates Judaicae, Vita e Contra Apionem. By means of a few evaluations about the Jewish- Palestinian society of the 1st century AD and through the complex relations between History and Memory, the intention is to analyze Josephus and his work within the scenes that accentuate the complex and dynamic literary attempts of reconstruction and consolation experienced by Jewish reflections after the destruction of the temple of Jerusalem in 70 AD.

Submitted by Geyciane Santos (geyciane_thamires@hotmail.com) on 2015-06-03T13:38:54Z No. of bitstreams: 1 Dissertação - Dina Paula Santos Nogueira.pdf: 1219202 bytes, checksum: 4429d8e6ac0791e98276c238527c03ee (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-06-03T17:44:16Z (GMT) No. of bitstreams: 1 Dissertação - Dina Paula Santos Nogueira.pdf: 1219202 bytes, checksum: 4429d8e6ac0791e98276c238527c03ee (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-06-03T17:45:33Z (GMT) No. of bitstreams: 1 Dissertação - Dina Paula Santos Nogueira.pdf: 1219202 bytes, checksum: 4429d8e6ac0791e98276c238527c03ee (MD5) / Made available in DSpace on 2015-06-03T17:45:33Z (GMT). No. of bitstreams: 1 Dissertação - Dina Paula Santos Nogueira.pdf: 1219202 bytes, checksum: 4429d8e6ac0791e98276c238527c03ee (MD5) Previous issue date: 2015-04-08 / Outras / This work aimed to identify as Jewish women perceive and experience the Jewish tradition and to what extent the elements linked to this tradition are important to the construction of the identity of these women. On the assumption that in the Jewish traditional woman focuses on the role of maintaining the tradition, were conducted interviews whose questions intended to unveil aspects related to experiences and practices concerning the observance of traditional religious patterns (Jewishness conferred by birth, Jewish life cycles, observance of Shabbat and other celebrations, the rules of kashrut and family purity laws) because these standards are considered as a decisive factor for Jewish survival to the extent that connect the current and future generations to generations past strengthening identity links. / Este trabalho objetivou identificar como as mulheres judias percebem e vivenciam a tradição judaica e em que medida os elementos ligados a essa tradição são importantes para a construção da identidade dessas mulheres. Partindo do pressuposto tradicional judaico de que na mulher concentra-se o papel de manutenção da tradição, foram realizadas entrevistas cujas questões pretendiam desvelar aspectos relacionados às vivências e práticas referentes à observância de padrões religiosos tradicionais (judaicidade conferida pelo nascimento, ciclos da vida judaica, observância do shabat e de outras celebrações, das regras da kashrut e das leis da pureza familiar), pois esses padrões são considerados fator decisivo para a sobrevivência judaica na medida em que conectam as gerações atuais e futuras às gerações passadas, fortalecendo os vínculos identitários.

Made available in DSpace on 2016-03-15T19:48:39Z (GMT). No. of bitstreams: 1 Mara Liz Hernandes Ferrentini.pdf: 664624 bytes, checksum: a4cf06ee037967ce479f845e0dfb6028 (MD5) Previous issue date: 2007-09-11 / First of all, this research is focused on an approximate and panoramic way of religious symbols of the ancient religions, providing explanation to understanding these religions at the first periods of humanity. Following, this research focused on the symbolical universe of Jewish and Christian systems. This search is talking about basic symbolism on both Judaism and Christians traditions, as well as investigating their symbolical evolution by anthropological and philosophical references. At last, this research showed the presence of Judaism in Christian culture, giving it its notorious autonomy, but with clearly Jewish foundations. / Primeiramente a pesquisa se concentrou de maneira aproximativa e panorâmica nos símbolos religiosos das religiões primitivas, dando uma explanação para compreensão religiosa nos primeiros estágios da humanidade. Em seguida a pesquisa concentrou-se no universo simbológico dos sistemas judaico e cristão. Dissertando sobre a simbologia básica nas duas tradições religiosas, bem como esquadrinhou sua evolução simbológica, por meio de referencias antropológicas e filosóficas. Por fim a pesquisa demonstrou claramente a presença do judaísmo em solo cristão. Conferindo ao cristianismo sua notória autonomia, porém com bases evidentemente judaicas.

Nos estudos sobre as cidades islâmicas, poucos são os que tratam dos edifícios que pertencem a outros grupos confessionais que não o dos muçulmanos, no sentido de analisá-los como agentes na evolução da configuração urbana das cidades que estiveram sob governo islâmico. Os estudos existentes sobre esses edifícios seguem sempre uma orientação em analisá-los dentro de seus próprios elementos, ou seja, um edifício cristão ou judaico dentro do seu próprio contexto que é o de servir a sua própria comunidade confessional. A tese mostra que a sinagoga é um elemento que também constrói e participa da dinâmica da cidade, e seu estudo auxilia tanto na compreensão da urbe árabe-islâmica, como também no entendimento da dinâmica da sociedade entre os séculos X-XIII. Ao analisar a Sinagoga de Ben Ezrá localizada no Cairo portanto no contexto da cidade islâmica e não apenas sob seus aspectos estéticos ou estilísticos, busca entender como o edifício dialoga com a cidade no sentido da construção de suas territorialidades. E também, no sentido inverso: como a cidade e um tipo de linguagem islâmica dialogam com o edifício judaico. A grande extensão geográfica conquistada pelo Islã produziu uma multiplicidade de formas e empréstimos e, ao mesmo tempo, devido à facilidade de ir e vir das pessoas e as novas conquistas, forjou-se uma certa unificação na linguagem. As trocas e as assimilações não só foram e são inevitáveis, como fazem parte das relações e convívio entre os grupos em qualquer momento. A Sinagoga de Ben Ezrá foi desde a sua fundação, um elemento organizador do espaço urbano ao seu redor, organizador da distribuição dos habitantes ligados à comunidade judaica, não apenas da comunidade rabínica da palestina mas das outras comunidades judaicas babilônica e caraíta, entre os séculos X ao XIII. E desempenhou um papel de articulador de multiterritorialidades. Esta análise vem ampliar o conhecimento acerca desse edifício, e principalmente, das relações entre as comunidades judaica, islâmica e cristã entre a conquista fatímida do Egito (969 E.C.) e o fim da dinastia aiúbida (1254 E.C.) / In studies of Islamic cities, there are few that deal with buildings that belong to other faith groups other than Muslims, in the sense of analyzing them as agents in the evolution of the urban configuration of the cities that were under Islamic government. The existing studies about these buildings always follows the line of analyzing them inside their own elements, in other words, a Christian or Jewish building within their own context, which is to serve its own confessional community. The thesis shows that the synagogue is an element that also builds and participates in the dynamics of the city, and its study helps both in the comprehension of the Arab-Islamic metropolis, but also in understanding the dynamics of society between the X-XIII centuries. By analyzing the Ben Ezra Synagogue in Cairo, located just in the context of the Islamic city, not only in its aesthetics or stylistic aspects, aims to understand how the building dialogues with the city in the sense of the construction of its territorialities. And also, in reverse: how the city and a kind of Islamic language dialogue with the Jewish building. The big geographic extension conquered by the Islam produced a multiplicity of forms and loans and, at the same time, due to the facility of coming and going of the people and the new conquests forged a certain unification in the language. The exchanges and the assimilations not only were and are inevitable, as they are part of the relations and living together among the groups at any time. The Ben Ezrá Synagogue was since its foundation, an organizing element of the urban space around, organizer of the distribution of the inhabitants linked to the jewish community not only the rabbinic of Palestine but for others jewish communities babylonic and Karaite, between the X-XIII centuries. And it played a role of articulator of multiterritorialities. This analysis comes to enlarge the knowledge about this building, and mainly, of the relations among the communities Judaic, Islamic and Christian - between the Fatimid conquest of the Egypt (969 e.C.) and the end of the Ayyubid dynasty (1254 E.C)

O objetivo principal desta dissertação é estudar a figura do Rabino Shimshon Raphael Hirsch (1808 1888), de Frankfurt, um grande mestre e líder de gerações para segmentos importantes do Judaísmo dentro do contexto histórico em que ele viveu, analisando seu impacto e legado para as futuras gerações, principalmente dentro da Ortodoxia Judaica. Esta era uma época em que a Haskalá provocava profundas mudanças na sociedade judaica, dando os primeiros passos para a criação do Movimento Reformista. Assim, entre outros objetivos deste estudo, tem destaque entender quais foram as inovações introduzidas pelo Rabino Hirsch dentro da Ortodoxia? Quais aspectos o diferenciam da Ortodoxia tradicional, transformando-o num dos principais protagonistas da Neo-Ortodoxia? Quais impactos e mudanças o novo modelo imprimiu ao sistema educacional judaico alemão e europeu? Quais as diferenças entre o modelo de Frankfurt e o modelo de Berlim, este último encabeçado pelo Rabino Azriel Hildesheimer? Outras questões analisadas dizem respeito ao modelo Torá Im Derech Eretz, que pretendia formar um sistema educacional, contemplando os estudos judaicos tradicionais e a formação secular, possibilitando aos seus seguidores uma integração plena na sociedade moderna, e se mantendo fiel às leis e normas religiosas tradicionais do Judaísmo. Quem são os herdeiros ideológicos deste movimento? Qual o legado histórico e relevância deste modelo para a sociedade judaica moderna? / This dissertation aims mainly at studying the persona Rabbi Samson Raphael Hirsch (1808-1888), of Frankfurt, a great scholar and leader for different strata of Jewish society, the historical context he lived in, and analyzing his impact and legacy for generations to come, particularly regarding Jewish Orthodoxy. This was a time when Haskalah promoted profound changes in Jewish society, taking the first steps for the creation of the Reform movement. Therefore, this study also aims at understanding what the innovations introduced by Rabbi Hirsch within Orthodoxy were. What aspects differentiated between him and traditional Orthodoxy, turning him into one of the protagonists in Neo-Orthodoxy? What were the impacts and changes that his model impressed onto the German Jewish educational system and in European Jewish community? What are the differences between the model of Frankfurt and the model of Berlin, the latter headed by Rabbi Azriel Hildesheimer? Other questions raised concern the Torah Im Derech Eretz model, that intended to form an educational system covering traditional Jewish studies and secular training, enabling its followers full integration in modern society, while remaining faithful to the laws and traditional religious norms of Judaism. And, who are the ideological heirs of this movement? What is the historical legacy and relevance of this model for the modern Jewish society?

Essa tese teve como objetivo estudar o judaísmo messiânico no Brasil, abordando seu histórico desde o seu surgimento na Inglaterra até a sua chegada ao Brasil em meados do século XX, além das suas estratégias de legitimação através de seus rituais e da sua interpretação da Bíblia Cristã, particularmente das Cartas de Paulo de Tarso. Foram pesquisadas as diversas sinagogas judaico-messiânicas brasileiras, assim como as suas associações representativas. O questionamento essencial desse trabalho é procurar compreender o lugar do judaísmo messiânico dentro do atual panorama religioso brasileiro / This study aims to investigate the Messianic Judaism in Brazil, covering its history from its emergence in England to its coming to Brazil in the mid-twentieth century, as well as its strategies of legitimacy through its rites and interpretation of the Christian Bible, particularly the letters of Paul of Tarsus. The investigation was conducted in various Brazilian Messianic Jewish Synagogues, including their representative associations. Its essential inquiry seeks to understand the role of Messianic Judaism within the current Brazilian religious scene

Abstract   Purpose: The study focuses on the number seven in Judaism, Christianity and Islam. The purpose of this essay was to find out where in the Holy Scriptures and traditions the number seven can be found and also to understand what purpose the number have in these religions.   Method: In order to answer the purpose of the work, various literature studies were used with previous research on the subject. The studies used gave a deeper understanding of the historical background of the number seven. In addition to literature studies, the religious scriptures, the Bible and the Qur'an were used.   Theory: The theory used in the work is intertextuality. Intertextuality is based on the fact that most texts are based on other texts. Given that the religious scriptures were studied in the paper, this theory was very helpful.   Result: The survey of the religious texts revealed that the number seven addresses the moderation of the creation myth which made the characters in the biblical story use the number seven as a symbol of moderation.   The analysis part led to the second result which is based on intertextuality. This theory tells us that religious scriptures are part of an intertextual chain, for example, the Quran incorporates certain elements from previous writings. The same applies to, for example, the Bible. The result of this is that the religious texts are based on each other which means that the number seven may have been mentioned in early texts as a sacred element and texts that came later on incorporated that theory.

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