周燮藩、刘精忠著《犹太教概论》

<正>中国社会科学出版社2012年12月出版,515千字,495页,定价76元。在"引论"中介绍了什么是犹太教,共分十一章:"希伯来人与以色列宗教"、"《希伯来圣经》"、"拉比犹太教"、"《塔木德》与犹太教律法"、"基本信仰、生活及伦理"、"犹太教哲学"、"犹太教神秘主义"、"犹太教在中国"、"近现代犹太教思潮和运动"、"犹太教与现代民族国家"、"当代犹太教的教派发展","结语当代犹太教面临的挑战"。我国对犹太教本身的学术研究起步甚晚,实至20     

希伯来圣经上帝称谓的谱系学研究

在希伯来神经中,上帝有着雅威(YHWH)、埃尔(El)、埃洛希姆(Elohim)、埃洛阿赫(Eloah)、埃拉(Elah)、阿东乃(Adonai)等称谓和表述.本文基于希伯来圣经文本对上帝的称谓进行了神话谱系学的研究,间接地证实希伯来圣经的底本假说有一定的合理性.在此基础上,本文认为,“雅威”崇拜不单是希伯来人的信仰,它是古代迦南地区人们共同的宗教信仰;古代希伯来宗教曾经有着一段崇拜多神信仰的时期;在一神化的过程中,它排除了“雅威”的配偶亚舍拉等其它一些神灵.通过对希伯来圣经上帝称谓的谱系学研究,本文揭示了希伯来圣经与古代近东地区神话之间的复杂的神话谱系,这一神话谱系体现出希伯来圣经对古代迦南、古代近东文化的吸纳和包容.     

第三届希伯来圣经研讨会综述

正2017年6月2日至4日,由四川大学道教与宗教文化研究所、山东大学犹太教与跨宗教研究中心、山东大学饶宗颐宗教与中国文化研究所联合举办的第三届希伯来圣经研讨会于四川大学科华苑宾馆召开。研讨会得益于河南大学圣经文学研究所《圣经文学研究》编辑部的大力支持。来自中国社会科学院、山东大学、南京大学、中山大学、华东师大、河南大学、上海大学、深圳大学、汕头大学与四川大学等学术机构的30余     

试论海舍尔哲学视域中的犹太智慧

犹太教迄今保持着历久弥新的生命力,理解其被誉为犹太智慧的特质是现实中和哲学史上的一个重要问题。美国犹太哲学家亚伯拉罕·约书亚·海舍尔对希腊哲学和希伯来传统的不同思想进路及其关系的哲学阐释,在希伯来传统的思想起点、本真智慧和智慧的生存道路上,提供犹太智慧的深度哲学洞见,在哲学史尤其宗教哲学上具有重要价值。     

犹太教上帝名讳考

本文从犹太教研究为角度 ,对《希伯来圣经》和拉比文献中的上帝称谓作分类比较后 ,确认雅赫维为没有歧义的上帝之名 ,并就其历史渊源作了考证。本文认为 ,犹太教上帝之名的读音失传 ,是由于历史条件的逐渐恶化而造成的 ;其名讳有丰富的历史内涵和深邃的宗教意义 ,反映了犹太教独特的上帝观 ,如随意改换和误译必将产生歧义     

犹耶圣号命名的差异性及其原因探析

本文重点探讨犹耶在中国语境中圣号命名的差异性并分析成因。文章从比较的视角，通过文本分析的路径，分析犹太儒生与天主教传教士圣号汉译的异同，同时以《希伯来圣经》为对读文本，从犹太人对圣经传统承继的角度进行分析。中国古代犹太人的圣号汉译承继了《希伯来圣经》中数量多样、形式繁杂的特点，并以多种儒家概念对译圣号，而明末天主教传教士圣号命名时则受《希伯来圣经》传统影响较少，他们固定“天主”为主要译名。犹耶圣号命名不同来自犹耶的宗教差异：犹太教是兼容“一神信仰”,而天主教为排异的“一神主义”;犹太教不是外传宗教，天主教有外传使命；犹太儒生在华认同于儒家文化，天主教传教士没有这种认同。     

圣经的一点一画能改吗？

圣经分为旧约与新约两大部分。旧约39卷,希伯来正典24卷,旧约也就是犹太教的希伯来正典,两者内容完全相同,只是各卷分类不同而巳。比如基督教把十二小先知书分为十二卷,而犹太教则作为一卷书。初期教会一开始就承认希伯来正典,因为耶稣讲道常常引用旧约圣经,教会当然没有理由拒绝。旧约原文大多是希伯来文,     

现象学,抑或犹太哲学?——对莱维纳斯哲学犹太性的探讨

身为犹太人的莱维纳斯是当代著名的法国现象学家 ,在现象学发展史中占有重要一席。同时莱维纳斯又是著名的希伯来文化学者 ,他著作中有一半是关于希伯来文化和犹太经典塔木德 (Ｔａｌｍｕｄ)的解说。莱维纳斯本人一方面强调其哲学具有纯粹的哲学品格 ,防止犹太教与犹太思想资源的直接介入 ;另一方面并不讳言他的哲学思想与其“希伯来”著作中的思想有一致之处。那么希伯来因素究竟在莱维纳斯的哲学中占据着怎样一种地位 ,或者说希伯来文化作为另一种声音是如何融进以希腊传统为基础的西方哲学的 ?或更具体地说 ,莱维纳斯的哲学抑或是一种犹…     

《圣经》创世神话的文化折射

西方文明是在吸收希腊文明与希伯来文明基础上发展起来的.以"新约"为正典的基督教继承了犹太教的经典"希伯来圣经",并称之为"旧约".     

2015年首届希伯来圣经研讨会综述

<正>2015年11月14—15日,首届希伯来圣经研讨会在山东大学中心校区举行。来自北京大学、南京大学、华东师范大学、上海大学、西北师范大学、宁波大学、四川大学、山东大学、南开大学,以及马来西亚沙巴神学院、苏黎世大学等多个海内外高校的十几位学者和研究生聚集一堂,围绕"希伯来圣经研究"的主题进行了深入的交流和探讨。本次会议由山东大学李炽昌教授发起,山东大学犹太教与跨宗教研究中心承办。     

犹太律法发展历程初探

犹太律法的来源异常复杂,吸收融合了古代近东地区各民族的传统习俗和法律,以《托拉》为律法核心,加之历代犹太教学者不断地解释、扩展和补充,最终形成了以《塔纳赫》、《塔木德》等诸多宗教经典为载体的律法体系。古老的犹太律法的表述是简单而模糊的,随着社会和经济的发展,原有的律法已经不能适应新的社会情况。为了解决这一问题,犹太教学者采用了"实用性的阐释方法",在不违背律法字面意义的前提下,使背离律法的行为合法化,同时这种实用性阐释方法维护了犹太律法的神圣和权威。     

Reading between the Strata: Teaching Rabbinic Literature with Material Culture

This article argues that attention to material culture can enhance teaching classical rabbinic literature (Talmud, Midrash, and related Jewish texts from the first seven centuries C.E.) at universities. Following an examination of broader scholarship on teaching and learning on using visuals, this article explores four ways in which material culture can help instructors teach rabbinics to students without background in Jewish studies or the relevant languages (Hebrew, Aramaic). It builds upon teaching other areas of biblical and religious studies (Hebrew Bible, New Testament, and teaching rabbinics at liberal seminaries), research methods, and broader scholarship on using visuals and material culture for pedagogical purposes. Contributing to these fields, this article addresses a lacuna in research on teaching rabbinic literature at secular institutions of higher learning and models ways to bring material culture into religious studies classrooms.     

How Hebrew were the Hebrew Christians?

This article demonstrates how Hebrew Christians – or Jews who converted to Christianity but retained Jewish identity – resonated with the claims of the Zionist movement in its first decades, particularly with regard to its notion of Hebrew identity. In their espousal of Zionist ideals and their attempts to join Zionist efforts, Hebrew Christian notions of Hebrewness reflected the multivalence of Hebrew identity in the Zionist movement itself, and particularly the understanding of Hebrewness as racial, ethnic, and cultural. The influence of the Zionist movement upon Hebrew Christians was especially evident in Hebrew Christian attempts to form their own institutions. These organizations promoted Jewish national culture dissociated from Judaism, expressed assertive and even aggressive motivations (what I term “Muscle Hebrew Christianity”), and recognized the ineluctability of anti-Semitism regardless of Jewish religious beliefs. Examining the somewhat obscure movement of Hebrew Christianity can ultimately help us to better understand the ways Zionism was interpreted in its formative stages, especially in light of its own divisions and various emphases.     

“EYDELE,THE REBBE”

This article examines the categories of “secular” and “religious” and the way they are employed in Israeli literature by analyzing some of the recent debates about this issue. These debates attempted to respond to the new phenomenon of Shira emunit – “faith” or “religious” poetry – that has emerged in Israel in the last two decades. The debate, like some of the new developments it addressed, is indicative of a larger shift in Hebrew literature and Israeli culture. The secularity of Hebrew literature, a foundation of Israel’s dominant national‐secular high culture and virtually unquestioned for decades, is now being challenged. The article also traces the conflicting characteristics of Shira emunit by investigating the anthology Shira hadasha (1997) and Admiel Kosman’s poetry.     

Jewish Origins of Freud's Interpretations of Dreams

For many years, it was assumed that Sigmund Freud was never exposed to Jewish religious education and had no knowledge of the Hebrew language, the Bible or Jewish history. Freud himself considered this a neglected part of his education which he regretted. But the research of people such as Rainey reveals that Freud actually attended Jewish religious schools which offered intense religious education that included Hebrew language, the Bible and the Talmud, and Freud himself was an honor student in these subjects. The implications of this for our understanding of Freud's theory of dreams are explored.     

CONTEMPORARY EVOLUTIONARY THEORY AS A NEW HEURISTIC MODEL FOR THE SOCIOSCIENTIFIC METHOD IN BIBLICAL STUDIES

Abstract. Notions of uniform and gradual evolution have been replaced in some circles by biological and paleontological models that postulate that periods of rapid change punctuate long periods of evolutionary stasis. This new theory, called punctuated equilibria (or PE for short), may have implications for paradigms in scholarly disciplines other than the sciences. Whereas old evolutionary models exerted great influence upon historians, sociologists, anthropologists, and students of religion for more than a century, the new model may provide heuristic paradigms for research that correlate more adequately with the current observations of scholars. We therefore provide suggestions for deployment of this new scientific paradigm in history and anthropology. In particular, this model can explain the rise of the Israelite state and the religious ethos in the Hebrew Bible, two major concerns of today's socioscientific study of biblical materials. Thus the possibility of an overarching paradigm for the social sciences is entertained.     

Scholastic achievement and family marital structure: Bedouin-Arab adolescents from monogamous and polygamous families in Israel

In a sample of Bedouin-Arab adolescents from monogamous and polygamous families in the Negev region of Israel, the authors examined scholastic achievement levels in the subjects of Arabic, English, Hebrew, and mathematics. There were no significant differences in the scholastic achievement levels in those 4 disciplines between adolescents from monogamous families and those from polygamous families. There was, however, a significant interaction between gender and family marital structure for Hebrew scores: Polygamous family structures tended to engender higher Hebrew scores for the male participants, whereas monogamous family structures tended to engender higher Hebrew scores for the female participants. However, the major overall finding was that polygamous family marital structures did not affect deleteriously the scholastic achievement levels of the Bedouin-Arab participants.     

Scholastic Achievement and Family Marital Structure: Bedouin-Arab Adolescents From Monogamous and Polygamous Families in Israel

Abstract

In a sample of Bedouin-Arab adolescents from monogamous and polygamous families in the Negev region of Israel, the authors examined scholastic achievement levels in the subjects of Arabic, English, Hebrew, and mathematics. There were no significant differences in the scholastic achievement levels in those 4 disciplines between adolescents from monogamous families and those from polygamous families. There was, however, a significant interaction between gender and family marital structure for Hebrew scores: Polygamous family structures tended to engender higher Hebrew scores for the male participants, whereas monogamous family structures tended to engender higher Hebrew scores for the female participants. However, the major overall finding was that polygamous family marital structures did not affect deleteriously the scholastic achievement levels of the Bedouin-Arab participants.     

Stigma of mental illness,religious change,and explanatory models of mental illness among Jewish patients at a mental-health clinic in North Jerusalem

During 3 months in 2004, 38 recent referrals to a Community Mental Health Clinic in North Jerusalem, a substantially Ultra-Orthodox Jewish neighborhood, were evaluated by the Explanatory Model Interview Catalogue. This questionnaire, which includes a 13-item scale measuring stigma towards mental illness, was adapted and translated into Hebrew. Patients with a more religious upbringing expressed a greater sense of stigma towards mental illness; however, patients who now had a more religious affiliation did not. The 14 patients who had experienced a religious change toward a more religious affiliation reported a lower level of stigma than the 24 non-returnees. Even when controlling for religious upbringing, the partial correlation between stigma score and religious change was significant. Stigma was lower among younger but not older returnees. Findings from this study support the hypothesis that a stigma of mental illness may be a deterrent to the use of a public mental-health clinic for religious Jews in Israel. Ultra-Orthodox Jewish patients (especially non-Hasidic) used a nonreligious explanatory model (perception and understanding) of mental illness more often than a religious explanatory model. This last finding could reflect a shift in the Ultra-Orthodox Jewish communities from a religious to a more medical and psychological explanatory model.     

WRITING THE LAND: LANGUAGE AND TERRITORY IN MODERN HEBREW LITERATURE

This essay examines one of the greatest ambitions of the Hebrew cultural revival––the creation of a modern and distinct Hebrew national culture by rewinding history and reconnecting the indeterminate Jewish subject to a determinate Hebrew soil. The essay looks at three writers from three distinct periods in the last century, S. Yizhar, Amos Oz and Orly Castel-Bloom, whose works are deeply concerned with this connection between man and land, and who demonstrate that concern through a particular use of language. The essay shows how each of these writers uses the Hebrew language to comment on these relations in the last 50 or so years and tell us something about the state of Israeli Hebrew culture in the so-called post-national age. The article looks at Yizhar's careful creation of a language-land bond, at the way Amos Oz warns against the excesses of these bonds, and at Orly Castel-Bloom's critical attempt to undermine these bonds half a century after they have been created.