scholarly journals Between Yerushalayim DeLita and Jerusalem—The Memorial Inscription from the Bimah of the Great Synagogue of Vilna

Arts ◽  
2020 ◽  
Vol 9 (2) ◽  
pp. 46
Author(s):  
Jon Seligman

During excavations of the bimah (the platform for reading the Torah) of the 17th-century Great Synagogue of Vilna (Vilnius, Lithuania), an important memorial inscription was exposed. This paper describes the new finds associated with the baroque-rococo architecture of the bimah and focuses on the inscription and its meaning. The Hebrew inscription, engraved on a large stone slab, is a complex rabbinic text filled with biblical allusions, symbolism, gematria, and abbreviations. The text describes the donation of a Torah reading table in 1796 in honour of R. Ḥayim ben Ḥayim and of Sarah by their sons, R. Eliezer and Shmuel. The inscription notes the aliyah (emigration) of Ḥayim and Sarah to Eretz Israel, the Land of Israel. The interpretation of the inscription shows the use of multiple messianic motifs. Historical analysis identifies the involvement of the Vilna community with the support of the Yishuv (the Jewish community in Ottoman Palestine) and the aliyah of senior scholars and community leaders at the end of the 18th and early 19th centuries. Amongst these figures were Ḥayim ben Ḥayim and Sarah, with Ḥayim ben Ḥayim going on to represent the Vilna community in the Land of Israel as its emissary, distributing charitable donations to the scholarly Ashkenazi community resident in Tiberias, Safed, and later Jerusalem.

2020 ◽  
Vol 20 ◽  
pp. 197-211
Author(s):  
Hilkka Hiiop ◽  
Andres Uueni ◽  
Anneli Randla ◽  
Alar Läänelaid

A complex conservation process revealed the layer of the painting inits original subtlety and delicate retouchings recreated the integralsurface of the painting. As a result, we can confirm that it is a paintingof high artistic quality dating most probably from the middle ofthe 17th century, painted on an oak panel of German origin. Weremain doubtful about the Internet auction suggested authorship,as the painting does not reach the artistic quality of Jan DavidszDé Heem, a top rank artist from the Netherlands. It is possible tocontinue with the art-historical analysis (and other investigations)of the painting, to find further proof for the hypothetical dating andmaybe even reach an attribution but we must not forget to ask thequestions whether and to whom it would be necessary. What matters for the owner of the painting is the fact that an artwork which decorates the wall of his home has both aesthetic and historical value – even without knowing its exact date or the painter.


2020 ◽  
pp. 137-152
Author(s):  
Ido Ramati

In The Land of Promise, a Zionist propaganda film directed by Yehuda Leman and produced in 1935, there is a sequence depicting a prominent cultural phenomenon in the life of the Yishuv (the Jewish community in Palestine) in the early 20th century—the community sing-along....


Author(s):  
Maristella Botticini ◽  
Zvi Eckstein

This chapter describes how many Jews there were, where they lived, and how they earned their living from the time of the destruction of the Second Temple to the mass expulsion of the Jews from the Iberian Peninsula. During the six centuries between the time of Jesus and the time of Muhammad, the number of Jews declined precipitously. Throughout these six centuries, most Jews earned their living from agriculture, as farmers, sharecroppers, fixed-rent tenants, or wage laborers. During the first century, the largest Jewish community dwelled in the Land of Israel. By the mid-twelfth century, Jews could be found in almost all locations from Tudela in Spain to Mangalore in India. By then, their transition into urban skilled occupations was complete. Their specialization into these occupations remains their distinctive feature until today.


2018 ◽  
Vol 50 (4) ◽  
pp. 223-231
Author(s):  
Henryk Rutkowski

Abstract The author begins with presentation of a programme of creating the detailed cartographic picture of the Polish-Lithuanian Commonwealth in the 16th century, proposed by Stanisław Smolka from the Jagiellonian University at the first congress of Polish historians in Cracow in 1880. This initiative was partially realised in the atlas of Ruthenian lands of the Polish-Lithuanian Commonwealth in the turn of the 16th and 17th century created by Aleksander Jabłonowski and printed in 1904 in Vienna. When Poland regained its independence, it became possible to organize further works. As their results two maps were designed, prepared and issued in the interwar period: the general map of the sixteenth-century Grand Duchy of Lithuania created by Jan Jakubowski, published in 1927 and 1928, and the map of Cracow Voivodship of the Four-Year Sejm period (1788–1792) elaborated by Karol Buczek with cooperation of several other persons and published in 1930 in Cracow. The main topic of this article is a series of maps with commentaries prepared collectively in the Institute of History of Polish Academy of Sciences, entitled Atlas historyczny Polski. Mapy szczegółowe szesnastego wieku (Historical Atlas of Poland. Detailed maps of the 16th century) which includes Polish lands of the Crown. From the planned eight volumes with maps of individual voivodships or their groups, six were published successively in the years 1966–2018 and the last two are prepared for publishing in 2020. The author presents subject of the series and particularly contents of the main maps at the scale of 1:250,000. This most detailed geographical and historical analysis of a large part of old Poland depicts the area in the 16th century, but it can also facilitate the process of gaining deeper knowledge about the history of these lands in the earlier and later centuries.


Rashi ◽  
2012 ◽  
pp. 252-286
Author(s):  
Avraham Grossman

This chapter discusses Rashi's views on the Jewish community. Rashi greatly honoured scholars, considering them to be the most exalted of men. They ensure the continued existence of the world, which is based on the study of Torah and observance of its commandments. Rashi recognized that the scholars bore much of the brunt of leadership in the Jewish communities of the time, and he believed it was their strength and steadfastness that ensured the continuation of Jewish life in the diaspora. In his commentary on the Torah, Rashi cited rabbinic midrashim that emphasize the duties of community leaders and the ingratitude they are shown. The chapter then looks at Rashi's position on the important issue of forced and voluntary converts from Judaism, as well as his position on the status of women and their place in society and family.


2013 ◽  
Vol 33 (49) ◽  
pp. 171
Author(s):  
Patrícia Vieira

<p>Os escritos proféticos do Padre António Vieira (1608-1697) foram marcados pelas suas constantes deslocações, que lhe permitiram contactar com realidades muito distintas. Por um lado, o seu trabalho como missionário no Brasil levou-o aos confins da selva Amazónica e fê-lo aprender algumas das línguas nativas brasileiras de forma a poder comunicar com a população indígena dessas regiões. Por outro lado, o seu conhecido talento como pregador conduziu-o à corte portuguesa da Restauração, a Amsterdão, onde discutiu teologia com a membros da comunidade judaica, e aos círculos intelectuais de Roma do século dezassete. Os escritos proféticos de Vieira, onde postula o advento iminente do império de Cristo na terra – o Quinto Império – baseado na igualdade, na justiça e na paz perpetua, são inspirados nestas experiências bastante díspares. No seu império utópico, a distância entre a população nativa do Brasil que tinha encontrado na América, os Judeus, e os Cristãos da Europa diminuiria progressivamente, na medida em que todos se uniriam no Reino de Cristo por ele profetizado.</p><p>The prophetic writings of Jesuit Priest António Vieira (1608-1697) were determined by his constant displacements between very different realities. On the one hand, his work as a missionary in Brazil led him to the confines of the Amazon jungle and prompted him to learn native Brazilian languages in order to better communicate with the indigenous population of those regions. On the other hand, his renowned skill as a preacher took him to the Portuguese court of the Restauration period, to Amsterdam, where he discussed theology with members of the Jewish community, and to the intellectual circles of 17th-century Rome. In his prophetic writings, where he postulates the coming of an earthly empire of Christ — the Fifth Empire— predicated on equality, justice and perpetual peace, Vieira draws on these very disparate experiences. In this utopian empire, the distance between the native Brazilian population he had encountered in America, the Jews and the Christians of Europe would progressively fade, as all would come together in the kingdom of Christ he envisioned.</p>


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