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A People between Languages

Toward a Jewish History of Concepts

Guy Miron

The field of modern European Jewish history, as I hope to show, can be of great interest to those who deal with conceptual history in other contexts, just as much as the conceptual historical project may enrich the study of Jewish history. This article illuminates the transformation of the Jewish languages in Eastern Europe-Hebrew and Yiddish-from their complex place in traditional Jewish society to the modern and secular Jewish experience. It presents a few concrete examples for this process during the nineteenth and early twentieth centuries. The article then deals with the adaptation of Central and Western European languages within the internal Jewish discourse in these parts of Europe and presents examples from Germany, France, and Hungary.

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The Conceptual and Anthropological History of Bat Mitzvah

Two Lexical Paths and Two Jewish Identities

Hizky Shoham

Jews referred to coming-of-age ceremonies for girls in different places and historical contexts, is the history of the term bat mitzvah in Hebrew and English, the two main languages spoken by Jews in the two contemporary Jewish population centers that

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Klaus Oschema, Mette Thunø, Evan Kuehn, and Blake Ewing

Greek translation of a Hebraic religious text making up the Hebrew Bible, and its journey in diverse texts over geographical, political, and social distances into the twentieth century, losing its religious connotations and being applied in the

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Zuzanna Kołodziejska-Smagała

Salomea Perl. Rachela, the heroine of Perl's text, comes from a religious family, but when she is ten, her parents hire a private tutor who teaches her Hebrew, Polish, math, and some aspects of Jewish history. Gradually the girl drifts apart from her

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Heidi Hakkarainen

classical philology—that is, the study of Latin, Greek, and Hebrew—its meaning and usefulness for contemporary society were both questioned and defended in writings on education. 29 Press coverage included writings for and against humanist education, while

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Annabel Brett, Fabian Steininger, Tobias Adler-Bartels, Juan Pablo Scarfi, and Jan Surman

–157), or Maschal (from Hebrew; comparison or parable, but also proverb) (לשמ; Daniel Weidner, 148–151) are good examples of trajectories of concepts that travel back and forth between German and Yiddish and meanings they have in these neighboring

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Benoît Godin

here. In 382 CE, Pope Damasus I commissioned Saint Jerome to produce a “standard” version of the Vetus Latina , which he did using original Greek and Hebrew texts. Four books in the Vulgate make use of innovo in a spiritual context (Job, Lamentations

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Appropriations and Contestations of the Islamic Nomenclature in Muslim North India

Elitism, Lexicography, and the Meaning of The Political

Jan-Peter Hartung

Hebrew sûs (horse) 24 and the early Arabic active participle sā’is (animal trainer or manager). 25 At some time during the formative period of Islam, the term was applied to human beings, as indicated in a commonly accepted authoritative saying of

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Birgitta Bader-Zaar, Evguenia Davidova, Minja Bujaković, Milena Kirova, Malgorzata Fidelis, Stefano Petrungaro, Alexandra Talavar, Daniela Koleva, Rochelle Ruthchild, Vania Ivanova, Valentina Mitkova, Roxana L. Cazan, Sylwia Kuźma-Markowska, and Nadia Danova

clandestine lessons in Hebrew, reconnecting them with their spiritual heritage). Another optimistic vein refers to the indestructible bond between mothers and daughters, and the spiritual resilience transmitted from generation to generation of women

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A Political Theology of the Empty Tomb

Christianity and the Return of the Sacred

Roberto Farneti

This article argues a case against the theory of the sacred put forward by the French anthropologist René Girard. In particular, Girard seems to have obliterated one of the tenets of Christian theology, namely, the doctrine of Christ's ascension, in accord with his critical reading of Paul's letter to the Hebrews, which contains a rare emphasis on Christ's departure from the world. This article adopts a 'neo-Hobbesian' perspective in understanding the return of the sacred and fosters a 'political theology of the empty tomb', where the doctrine of Christ's ascension is called upon to again play a major theological role as a workable antidote to the contemporary resurgence of the sacred.