Tato diplomová práce se zabývá postavou Golema v dílech německých a českých autorů. V první kapitole se zaměřuji na Prahu na přelomu 19. a 20. století, kde se tomuto tématu věnovali hlavně němečtí, převážně židovští autoři. Jejich tvorba je označována pojmem "pražská německá literatura". Vedle nich o Golemovi píší i čeští spisovatelé. V druhé kapitole přibližuji dobu za vlády Rudolfa II., kdy žil rabi Löw, který podle pověsti Golema stvořil a oživil šémem. Poslední kapitola je věnována obecným informacím o oživlé hliněné postavě. Následně zde analyzuji jednotlivá díla předem vybraných autorů. Po zhodnocení sedmi bodů, na které jsem se ve své práci zaměřila, uvádím výsledky této analýzy. V některých případech uchopili autoři jednotlivé situace velice podobně, v některých se značně odlišovali. Právě odlišnost přístupu a pestré variace zpracování dotváří Golemův mysteriozní obraz.

This Master thesis is a historical case study of the rehabilitation process of Jewish children who came to Sweden at the end of the Second World War and shortly afterwards. Using a contextual approach, this thesis addresses a lacuna in Holocaust research about rehabilitation of child survivors in the context of refugee aid provided by Sweden after the Second World War. The work analyses different types of primary sources, taken from different archives. The group to be studied includes children aged 0-16 years. The focus of the analysis is on the motives and goals of organisations concerning the education and rehabilitation of child survivors. This is done by applying organisational theory. The main actors considered at the national level are the Swedish authority, the Statens Utlänningskommission (State Commission for Foreigners, SUK), and the local Jewish communities, in particular the Jewish Community of Stockholm (MFST). The paper fills an empirical gap in providing a statistic of all surviving children registered with the SUK, which was previously not available. An assessment of the rehabilitation efforts on the surviving children is analysed on an individual level. The thesis concludes that the children to different degrees, varying on the form of accommodation and education were placed in different institutions based on age and, at the beginning, nationality and that the focus was on strengthening of Jewish identity, preparation for emigration, and integration into society. This was approved by the SUK and directed and supervised by the established Rabbi Council.

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One of the most innovative and original Hasidic leaders and thinkers, Rabbi Nachman of Braslav (1772 – 1810), related thirteen long, complex fables during the final four years of his life. This doctoral thesis presents an analysis of the quest for the Lost Princess in Rabbi Nachman of Braslav's "Book of Stories in Ancient Times." The image of the Lost Princess and the quest to find and rescue her, which appear in four of these stories (including the first and the last ones), are central symbols in Rabbi Nachman's thought. The most important key to an analysis of this image and theme lies in understanding the symbols and concepts of the Jewish mystical tradition (the Kabbalah), as Rabbi Nachman himself suggested. / Classsics, Near & Far East & Religious Studies / D. Litt. et Phil. (Judaica)

One of the most innovative and original Hasidic leaders and thinkers, Rabbi Nachman of Braslav (1772 – 1810), related thirteen long, complex fables during the final four years of his life. This doctoral thesis presents an analysis of the quest for the Lost Princess in Rabbi Nachman of Braslav's "Book of Stories in Ancient Times." The image of the Lost Princess and the quest to find and rescue her, which appear in four of these stories (including the first and the last ones), are central symbols in Rabbi Nachman's thought. The most important key to an analysis of this image and theme lies in understanding the symbols and concepts of the Jewish mystical tradition (the Kabbalah), as Rabbi Nachman himself suggested. / Classsics, Near and Far East and Religious Studies / D. Litt. et Phil. (Judaica)

The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages. They result in a narrowing of the scope of the SAGES’ opinion and a broadening of the scope of an individual sage’s opinion. By applying rational criteria, these reviews have the effect of undermining the SAGES authority. However, the full body of twenty-one Toseftan reviews is apparently motivated by an increased emphasis on rational analysis rather than an agenda to undermine that authority. This approach prefigures the later, more comprehensive use of rational analysis to evaluate the whole of tradition that is found in the Babylonian Talmud. / Old Testament & Ancient Near Eastern Studies / D. Litt. et Phil. (Judaica)

The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages. They result in a narrowing of the scope of the SAGES’ opinion and a broadening of the scope of an individual sage’s opinion. By applying rational criteria, these reviews have the effect of undermining the SAGES authority. However, the full body of twenty-one Toseftan reviews is apparently motivated by an increased emphasis on rational analysis rather than an agenda to undermine that authority. This approach prefigures the later, more comprehensive use of rational analysis to evaluate the whole of tradition that is found in the Babylonian Talmud. / Biblical and Ancient Studies / D. Litt. et Phil. (Judaica)

Netiv haprišut. Sexualita a askeze v judaismu Kamila Špinarová Abstract Diploma thesis "Netiv haprishut. Sexuality and Asceticism in Judaism" deals with the "Path of Restraint" written by rabbi Judah Loew ben Bezalel, the MaHaRaL of Prague. The Path of Restraint is sixteenth chapter of Maharal's philosophical and ethical tractate "Netivot olam". The treatise brings in Maharal's recommendations regarding human acts in intimate sphere of life. The submitted work deals with selected texts from the Path of Restraint, especially with the prohibition of men's autoeroticism. The thesis provides coherent view on Maharal's writings and on the meaning of the term "prishut" within the framework of Maharal's writings. The author of this thesis believes, that the term "prishut" has an essential meaning for Maharal's universe. The true "restraint" has the power to emancipate the man from the destructive influence of the matter and to unify the sphere of the matter with the sphere of divinity. The author then focuses on the passage from the Sefer Zohar (1:18a). Maharal cites the passage three times in his entire work - in the Path of Restraint, in Hiddushei Aggadot and in Be'er ha-Golah. The aforementioned text of the Zohar describes the emanation of the divine creative potency through sefiroth. Latter on Maharal...

The aim of this research is to analyze the impact of gender on the work of Latin American rabinas within Conservative congregations in Latin America. The fact that women’s roles in Latin America and in Judaism have been traditionally linked to nurturing and caring serves as the point of departure for my hypothesis, which is that the role rabinas play within their congregations is also linked to those traits. In this research I utilize a social scientific approach and qualitative methodology, conducting personal interviews with the rabinas. While this work proves that Conservative congregations in Latin America are gendered, my research demonstrates that this gendered division of labor does not have a negative impact on the work of rabinas. On the contrary, by embracing attributes of womanhood and motherhood rabinas become imah (mother) on the bimah (pulpit), educating, caring, and nurturing their congregations in a special and unique way.

The assignment of the diploma thesis was the elaboration of an architectural study of a new synagogue in the town of Trutnov, on the site of the original Jewish synagogue, which was burned down during the November pogrom, the so-called Crystal Night in 1938. Nowadays, the synagogue area is modified and serves as a place of reverence to honour the memory of the victims and to commemorate these historical events. The result of the design is a new community centre. Its goal is to restore the existence and support the development of the Jewish community, which disappeared in Trutnov after the Second World War. In the area there is the seat of the Jewish community, a ritual cleansing bath Mikveh, Kosher restaurant and a new synagogue, which respects the location of the former synagogue on the site of the original foundations. The new Jewish community centre ensures the operation of the entire Jewish community in Trutnov. Part of the Jewish community centre is a large courtyard, which is used to celebrate Jewish holidays and also as a summer terrace for Kosher restaurant, which will be used by the Jewish community, but also by the inhabitants of Trutnov. This creates an attractive place to spend free time with a view of the nearby Giant Mountains and the historic centre of Trutnov, but at the same time it is protected from the bustle of the adjacent main street.