History of Orthodoxy

Researchers have long questioned how debunked myths such as the blood libel – the notion that Jews used Christian blood in their ceremonies – were able to persist for so long. This essay explains the social function of such myths in one context by presenting a public debate on Judaism carried out in the pages of the two leading Christian periodicals of the early eighteenth century in Germany. One journal put forth the orthodox Lutheran viewpoint, the other that of “Pietist” reformers. Through these journals, a battle took place for control of the Lutheran church, and thus for much of public life in Protestant Germany. Because Pietists believed Jews to hold a special place in God’s plan, they sought to rehabilitate Jews to their Christian readers and to argue for better conditions for Jewish communities. Orthodox Lutheran leaders quickly identified Pietists’ “Jew-friendly” policies as an Achilles’ heel. To attack Pietists, the orthodoxy dredged up and re-publicized centuries-old anti-Judaic propaganda, negative images that the orthodoxy linked to Pietists. Representatives of the Lutheran orthodoxy thus deployed anti-Judaic stereotypes in order to shore up their own church-political hegemony. Through this media manipulation, the Lutheran state church was able to seed fear among Christian readers and to argue that Pietist reformers and Jews were pollutants that needed to be cleansed from church and society.

Tato ptrezentace ukazuje hlavní školy a postavy jak západní tak východní křesťanské teologie v historickém přehledu. Jejím cílem je pomoci studentům sledovat základní výzvy a diskuse v různých tradicích ve stejnou dobu.

This presentation follows the main schools and figures in both Western and Eastern Christian Theology over the centuries. Its aim is to enable students to follow the main challenges and discussions which were going on in various traditions at the same time.

Classical studies of the Russian Empire's engagement with the Baltic region have focused primarily on the conflicts between the Russian central state policy and local particularism. In a volume written when the Baltic region was still part of the Soviet Union, Thaden and his co-authors analyzed the impact of Orthodoxy on " administrative " and " cultural " Russi-fication from the 1860s to 1914, arriving at the unsubstantiated conclusion that " Orthodox proselytizing and Russified schools had very little impact on Estonians and Latvians ". 2 In recent years, the discussion of the Russian central state versus local particularism has been framed in the context of Empire, focusing on the ways in which nationalizing societies were caught between the central policies of Russification and processes of modernization. 3 Scholars have brought various cultural forms of power to light, including imperial imagination and mental maps. 4 Inevitably, despite the shift towards cultural history and new imperial history, historians continue to focus on the workings of power and responses to it by the national intelligentsia and the emerging civil society. While the new theoretical and methodological approaches have been very useful in invigorating the studies of the Baltic region, there is still a shortage of studies that focus on popular everyday practices in the context of colonial or imperial authority, and a lack of knowledge of the responses of ordinary people, including the rural and lower-class urban population to the imperial policies of 'Russification'. Religion provides an important insight into the lives of ordinary people and their responses to the various identity projects imposed on them either by the colonizers or by their own national intelligentsia. It has become traditional to identify the interests of the " people " with those of the national activists who spoke on their behalf. In reality, this has not always been the case. The recent literature on " national indifference " in various borderland regions in Central Europe, including Silesia and Bohemia, takes issue with the dominant theories of nationalism and emphasises the problematic identification of a specific nation with a linguistic group.

How did the Hatam-Sofer Wish to Trump Spinoza?

This paper presents a particular interpretation of Rabbi Moshe Soferʼs conceptual understanding of Torah. The Hatam Sofer (Frankfurt a.M. 1762 – Pressburg 1839), one of the most important conservative Jewish leaders in the modern era, left behind a massive body of work. From this wide-ranging corpus I will present his unique response toward challenging the text critics, including Spinoza, who sought to establish the ʽplainʼ meaning of the text (Peshat) in biblical exegesis, as it developed in the major trends of European thought in the early modern era. This paper claims that at the core of the Hatam Sofer’s response stand the theme of the ʽunknownʼ and that of the enduring renewal of Torah insights (ʽhidushʼ). The interrelations between These two poles inform issues of primary importance in the Hatam Sofer’s thought and activities, such as the concept of the holy text, the role of exegesis, the procedure of daily Torah study and teaching, and the nature of the anticipation of redemption. In order to clarify the Hatam Sofer’s concepts, I compare them briefly with the attitudes of the GRA (Rabbi Elijah of Vilna, 1720-1797) and Rabbi Nachman of Bratzlav (1772-1810). I also analyze them in relation to certain strains in the contemporary European Romantic movement.

"Megaleh Temirin (Revealer of Secrets), ed. Jonatan Meir, Three volumes, Mosad Bialik, Jerusalem

Megaleh Temirin (Revealer of Secrets), first published in Vienna in 1819, is one of the sharpest and wittiest pieces of Jewish literature written in the first half of the nineteenth century, and is perhaps the most important piece of Hebrew prose composed before the stories of Mendele Mocher Seforim. A sly and complex story deriding Hasidism and Hasidim, it is told through the correspondence between the beadles of Hasidic courts and contemporary rabbis, and it presents a dark picture of  avaricious frauds and swindlers whose main concern was control over territory and the souls of believers, a goal achieved by beguiling the authorities and attacking all opponents. Perl lends his book a ‘Hasidic’ feel both in its physical design and in its language, presenting a Maskilic version of In Praise of the Ba’al Shem Tov that lays Hasidism bare so that no reader will ever be able to look at that, or any other Hasidic book, in the same way again. In addition to the book’s satiric sting, which would have been enough to bring its readers a dual pleasure, Perl’s hints at contemporary people and places, hidden within anagrams and numerological tricks. With the unraveling of these clues, which also include the use of actual Hasidic sources, the book is a valuable, contemporary view of historical reality. A meticulous reading of the book may therefore open a window on the hidden worlds of Hasidism and the Haskalah at the start of the nineteenth century.


The first volume (Imagined Hasidism) serves as an introduction to the complex satirical writings of Josef Perl of Tarnopol (1773-1839). At the center of the book stands an analysis of the satires, Megaleh Temirin (1819) and Bochen Tzadik (1838), including a systematic treatment of the ‘characters’ in the central works and a discussion of the dozens of manuscripts to be found in the Perl Archive in Jerusalem. Perl’s writings are analyzed here in the fuller context of Hebrew and Yiddish literature in general and Maskilic and Hasidic literature in particular, as well as other polemical writings and governmental records critical of Hasidism. The study thus presents a complex and nuanced picture of the relationship between literature and history, between the anti-Hasidic reports and the more complicated historical reality, and lays the groundwork for further research into the genre of nineteenth-century Maskilic satire.

The second and third volumes (Megaleh Temirin) present for the first time an annotated edition of Megaleh Temirin. It is based on the first edition and the scattered manuscripts and it includes a comparison to its Yiddish translation. The book is accompanied by appendices on its origins and contents, including fundamental treatments of several passages: an explication of the encoded names, the Hasidic sources used by the author, and the variants found in the manuscripts and in the only edition of the book in Yiddish.

The editor of the book, Professor Jonatan Meir, teaches in the Goldstein-Goren Department of Jewish Thought at Ben-Gurion University. He has published several articles on the Haskalah of Eastern Europe, Hasidism, and a number of varied topics in twentieth-century Kabbalah.


Contents

Volume 1  - Critical Edition

Concerning this edition
Key personalities
Sefer Megale Temirin – Critical Edition


Volume 2 - Appendixes:
1. Glossary, Abbreviations, Acronyms
2. Explanation of the Speaking Names
3. Perl’s Hasidic Sources
4. Manuscripts of Sefer Megale Temirin
5. Yiddish Introduction to Sefer Megale Temirin
Bibliographic Abbreviations

-------------------------------
Reviews:
(1) Dan Meron, 2013, ‘Megaleh Temirin’, Kivunim Hadashim 29, 55 pages (Hebrew)
(2) David Assaf, 2014, ‘Hasidim will not Read it but Tear it’, Haaretz, Tarbut ve-Sifrut, p .6 (Hebrew) http://onegshabbat.blogspot.co.il/2014/04/blog-post_18.html
(3) Eliezer Brodt, 2014, 'New book Announcement- Megale Temirin', The Seforim Blog http://seforim.blogspot.co.il/2014/01/new-book-announcement-megale-temirin.html
(4) Matan Hermoni, 2014,  הסבתא המופקרת של הספרות העבריתHaaretz, Sfarim (Hebrew) http://www.haaretz.co.il/.premium-1.2382365
(5) Shinichi Yamamoto, 2015, 山本　伸一, "ヨナタン・メイール編著『想像のハシディズム』", ユダヤ・イスラエル研究　第28号  http://www.waseda.jp/assoc-jsjs/jistudies.html
(6) David Biale and David Assaf,, 2015, 'Revealer Revealed', Jewish Review of Books, pp. 17-21  http://jewishreviewofbooks.com/articles/1454/revealer-revealed/
(7) Hillel Halkin, 2015, "Sex, Magic, Bigotry, Corruption- and the First Hebrew Novel', Mosaic Magazine,  http://mosaicmagazine.com/observation/2015/05/sex-magic-bigotry-corruption-and-the-first-hebrew-novel/
(8) Tomer Persico, 2015, "Interview", Lula'at haEl Blog, http://tomerpersico.com/2015/08/10/meir_perl/

George the Hagiorite (+1065) had a huge influence on the Orthodox Church of Georgia. He contributed enormously to the enrichment of the Georgian Church and its spiritual writings. The New Testament as translated by St George remains the standard in church services to the present day. This outstanding monk was also a great reformer of the Orthodox Church of Georgia. The present article deals with the attitude of the Saint towards the Roman Catholic Church and its doctrine and religious practice. Though there is not much information on the question, ​what we have based on it, we can conclude from his Life that this Eastern Saint had a quite loyal attitude to the Latin Church.

Throughout the nineteenth century, Maskilic journals increased their publication of anti-Hasidic satires. From the eighteen-sixties onward, this literature came primarily as a response to the revival in the publishing of Hasidic hagiography and to the spread of Hasidism into new territory. To this point, no complete review or even general survey has been performed on this extensive polemical literature, despite the fact that it has much to teach us about Hasidism and the Haskalah in those years. We are not speaking of an insignificant bibliographical lacuna, but of a disregard for an entire field of research which would shed light not only on a forgotten chapter of modern Hebrew and Yiddish literature but also on an important chapter in the relationships between Maskilim and Hasidim in that period and the genesis and development of the different streams of Hasidism. This Maskilic literature intended to do more than eradicate Hasidism; it aimed to strengthen the self-consciousness of the individual Maskilim who found themselves alone in Hasidic territory. Paradoxically, the literature documented the very movement it intended to eradicate from the world. The distorted reflection displayed in the anti-Hasidic literature does more than present a caricature of its subject -- it conceals hitherto unknown elements about the nature and development of the Hasidic movement. The present article deals with one such case, a satire on Bratslav Hasidism from 1863, which has at its core a Maskilic satirical text written by Yehiel Meller on pilgrimage to the grave of R. Nahman of Bratslav in Uman.





כתבי עת של משכילים לאורך המאה התשע עשרה הרבו לפרסם סאטירות בגנותה של החסידות. משנות הששים ואילך באה ספרות זו בעיקר כתגובה להתעוררות הדפסת ספרות השבחים החסידית ולהתפשטות החסידות במרחבים חדשים. לא קיימת עד עתה סקירה שלימה, ואף לא מיפוי כללי, של אותה ספרות פולמוסית ענפה, על אף שיש בה ללמד הרבה על דרכי החסידות וההשכלה באותן שנים.  לא מדובר רק בחסרון ביבליוגרפי שאין לו משמעות, אלא בהתעלמות משדה מחקר רב עניין שעשוי להאיר לא רק על פרק נשכח בספרות עברית ויידיש החדשה אלא גם על פרק חשוב ביחסים בין משכילים לחסידים באותה תקופה, ועל דרכי צמיחתם, פיצולם והתפתחותם של זרמים שונים בחסידות. הייתה זו ספרות שיותר מאשר נועדה לבער את החסידות נועדה לחזק את תודעתם העצמית של המשכילים הבודדים במרחבים החסידיים; ספרות שבאופן פרדוקסלי תיעדה תנועה אותה חפצו לבער מן העולם. הבבואה המעוותת בה התהדרה הסאטירה האנטי חסידית לא רק הציגה דימוי – אלא טומנת בחובה הצבעה על אלמנטים חדשים ועל התפתחויות בחסידות. במקרה אחד ממין זה הנוגע לחסידות ברסלב בשנות השישים של המאה התשע עשרה עוסק המאמר. שלפנינו - שעיקרו מהדורה של טקסט משכילי שכתב יחיאל מלר - בשנת 1863 - על העלייה לקבר ר' נחמן מברסלב באומן
"""

In order to understand the introduction of Thomism into Byzantium, one should start with the Dominican professor who introduced Demetrius Cydones to Thomism. This article fills the void  by connecting East and West prior to Plested´s discussion of the reception of St. Thomas in Byzantium in his recently published "Orthodox Reading of Aquinas."
The present article serves to connect Demetrius Cydones to the Dominicans he knew and admired, as well as their educational system in Pera. This project was started in 2009 per the invitation of Walter Senner, OP, to whom I'm eternally grateful for his encouragement and request for the following study.

Центр Восточнославянских исследований Варминско-Мазурского университета в Ольштыне и Центр по изучению церковнославянского языка Института русского языка имени В. В. Виноградова Российской академии наук предлагают вниманию читателей второй том из новой серии монографий «Fontes Slavia Orthodoxa». В этой серии мы планируем  публиковать оригинальные научные труды, проблематика которых касается истории и культуры православия в славянских странах, контактов православия с другими христианскими конфессиями и другими религиями, а также истории и современного состояния церковнославянского языка, поэтики и стилистики религиозных текстов. Небезынтересна для наших читателей также будет та область междисциплинарных исследований, объектом которой является изучение религиозного дискурса, а именно: исследование функционирования религиозного языка в коммуникационной прак-тике религиозных общин, сущность внутриконфессиональной и межконфессиональной полемики, а также условия и результаты мис-сионерской деятельности в иноверческой и атеистической среде.
Второй том серии представляет собой сборник статей, объеди-ненных идеей исторической ретроспективы, что следует из заглавия монографии: «Православная культура вчера и сегодня».
Монография состоит из шести разделов.
Первый раздел монографии открывается обзорной программ-ной статьей А. Мироновича, посвященной роли православной куль-туры в Великом княжестве Литовском и в Речи Посполитой. Мате-риал статьи охватывает исторические рамки от середины XIII до конца XVIII вв. Известный польский историк Православной Церкви отмечает, что православие на литовских и польских землях было не только постоянным элементом религиозной структуры государства, но — в некоторых его регионах —  и доминирующим вероисповеданием. Представленный в статье образ истории культуры православия в былой Речи Посполитой имеет существенное значение в понимании ее специфичности в вероисповедальной структуре современной Европы. В этом же разделе мы поместили две статьи, связанные тематически с культурой Великого Новгорода. Г. С. Баранкова представляет запреты и предписания, содержащиеся в Новгородских Кормчих и связанные с древними крещенскими обрядами. Многократный участник новгородских археологических экспедиций историк древнерусской архитектуры Д. А. Петров в своей статье коммен-тирует упоминания о рыбе и рыбных продуктах в Новгородских берестяных грамотах и их переводы в работах российских ученых.
Во втором разделе публикуются две работы, посвященные проблемам становления орфографических норм церковнославянско-го (С. М. Кусмауль) и русского языка (М. Э. Давыденкова).
Очередной раздел посвящен поэтике и стилистике православ-ной литургии. Во втором томе мы уделяем внимание проблемам изучения традиций и новаторства в наиболее популярных гимногра-фических текстах, в текстах акафистов. Статья Ф. Б. Людоговского посвящена традициям Великого акафиста Богородице и открывает серию публикаций, посвященных хайретизмам в церковнославян-ских акафистах, тогда как М. Е. Плякин замечает в новонаписанных акафистах черты новой литургической нормы, обусловленные влия-нием современного русского языка.
Четвертый раздел включает работы, посвященные истории и книжной культуре древлеправославия. Статьи ольштынских, екате-ринбургских и томских исследователей затрагивают методологиче-ские проблемы описания изменений в социальной структуре старо-обрядческих общин (С. А. Белобородов, Е. Е. Дутчак с соавторами), вопросы описания и публикации книжных коллекций (Н. В. Аноф-риева, А. Вонсевска) и интерпретации содержания паралитургиче-ских текстов (И. Ожеховска, Е. Потехина). М.-Л. Паавер и Г. Пота-шенко в своей статье продолжают исследовать историю иконопис-ных традиций старообрядцев Прибалтики.
В разделе «Личности» мы публикуем воспоминания профессо-ра Университета в Дебрецене, слависта Шандора Фелдвари о все-мирно известной исследовательнице старопечатных книг Эстер Ой-този, скончавшейся десять лет назад. Несколько в ином ракурсе представлена личность священника И. С. Белюстина (1819-1890), известного русского публициста, священника.  Обе публикации свя-зывает активная общественная позиция и трудная судьба их героев.
Начиная со второго тома мы будем публиковать рецензии на интересующие нас издания. В данном томе публикуется рецензия Ю. А. Бирюковой на книгу А. А. Кострюкова «Русская Зарубежная Церковь в 1939-1964 гг. Административное устройство и отношения с Церковью в Отечестве», изданную  Православным Свято-Тихоновским гуманитарным университетом (Москва, 2015).

In the following article we will examine at length some of the dynamics by which R. Yosef Hayyim of Baghdad—the renowned Ben Ish Hai (1834–1909) - integrated Kabbalah into daily life, and the complex way that he combined the teachings of the Rashash with simplified, esoteric practices meant for the general public. Needless to say, the relationship between the Kabbalists of Jerusalem and R. Yosef Hayyim illuminates a fascinating chapter in the history of Kabbalah in the late nineteenth and first half of the twentieth century.

http://mj.oxfordjournals.org/content/33/2/148.short?rss=1

L’article a pour sujet la personnalité extraordinaire du kabbaliste le Rabbin Levi Isaac Krakovsky (1891–1966), un des étudiants oubliés du Rabbin Yehuda Leib Ashlag (1885–1955). Krakovsky diffusait l’enseignement de son maître en Amérique en anglais, écrivait des douzaines de livres et essayait d’établir des yeshivot de Kabbalistes. Contrairement à son maître, il présentait un enseignement exotérique et une vision de diffusion de la Kabbale dans le monde entier. Son influence était minime, mais un de ses élèves était Shraga Philip Berg qui continuait son chemin et le complétait de plusieurs points de vue. L’article se base sur de riches matières archivales, parmi lesquelles de longues essays de l’auteur en manuscrit qui sont décrits ici pour la premiere fois. D’une telle façon, nous décrivons le dévelopment de la Kabbale en Amérique du début du vingtième siècle jusqu’ aujourd’hui.

This study critiques J. Gill's Council of Florence. It encompasses Mark's opera omnia (hapanta), along with Syropoulos, the various Acta Graeca, Latina, Slavicaque (i.e. praktika) of the Council (with extensive English translations of primary texts) and most of the available secondary literature. It also integrates humanist and Franciscan theology into the conciliar history. Mark of Ephesus emerges as the most balanced theologian of the Council.

Salient points of this study have found:

1.) 4 Thomistic/Dominican theologians, their sources, and their call for Pope Eugene IV to dogmatically condemn Palamism before and during the Council. Latin-English translations are provided.
2.) The reasonable cause for Mark's "scandalous" silence during the Council (from his own works). Mark forewarned emperor and periti about this potential happening at the inception of the Council.
3.) Doctrinal disagreements among Conciliarists, Dominicans and Franciscans (e.g. Immaculate Conception) vexed Pope Eugene. Still, he bowed to Franciscan (i.e. Scotist) exoneration of Palamism's metaphysics at Florence contra Thomism, thus giving a "nihil obstat" to Palamite metaphysics (ad intra).

The outline of the work is as follows:

Pt. 1: Anthology of scholarly critiques and devaluation of Mark's thought (e.g. L. Petit, V. Grumel, M. Jugie, etc.)
Pt. 2: Mark's entirely irenic life and literary production until  c. 1436-1437
Pt. 3: Mark's unionism and ecumenical thought vs. anti-Palamite Dominican provocations (Kalekas-Chrysoberges)
Pt. 4: Mark's politesse, virtues, and exemplary conciliar conduct vs. Dominicans, according to the sources
Pt. 5: Mark's discovery of Latin interpolations and pseudepigraphous texts, along with Gill's minimalization of a textual scandal involving Andrew Chrysoberges.
Pt. 6: Mark's metaphysics, the sources for his Trinitarian theology, and the scandal of Dominican subordinationsim during Trinitarian debates.
Pt. 7: The Mystery of Mark's silence at Ferrara-Florence definitively resolved
Pt. 8: Mark's papalism and correct understanding of the Photian synod (880) contra Kalekas, Conciliarists, and Florentine Papalists

Should the thesis prove successful, it will serve to call into question the bulk of secondary literature on the nature and history of the Council of Ferrara-Florence.

In my research I examined Orthodox Jewish community values and the responses given to modernity in the Hungarian-language Budapest Orthodox weekly papers between 1891 and 1944. These are the responses of a journalism elite of an urbanising religious community to the trends towards individualisation as well as to changing attitudes towards the past and community traditions.
(...)
The press strove to support the processes outlined above, providing a forum for the discussion of important community issues, the dissemination of appeals and the acknowledgement of donations. At the same time it also set the goal of addressing the modernising strata who could still be won for Orthodoxy. Some of the respected Orthodox rabbis and the self-organizing Orthodox citizens grouped around the Office regarded the press as the new instrument called for by the challenges of the new times.

Αντικείμενο του βιβλίου είναι το ζήτημα των μεταρρυθμίσεων στο χώρο του Οικουμενικού Πατριαρχείου και πιο συγκεκριμένα το πρόβλημα της ερμηνείας των Γενικών Κανονισμών , οι οποίοι επηρέασαν τη διαδικασία ανασυγκρότησης του ορθόδοξου μιλλέτ . Η μελέτη δεν περιορίζεται στην ανάλυση του κειμένου των Κανονισμών, αλλά διερευνά το πολιτικό πεδίο που συγκρότησε ο καταρτισμός τους. Οδηγεί έτσι, όχι μόνο σε πλούσιο πρωτογενές υλικό, αλλά και σε συμπεράσματα που φωτίζουν σημαντικές πλευρές της ζωής της ελληνορθόδοξης κοινότητας στην Κωνσταντινούπολη. Πιο συγκεκριμένα, οι στόχοι της εργασίας είναι:
- Να αναλύσει τι πολιτικές και κοινωνικές προϋποθέσεις της ανασυγκρότησης του ορθόδοξου μιλλέτ, ξεκινώντας από τα δίκτυα ισχύος και τις ομάδες συμφερόντων που συγκροτήθηκαν ήδη από τη δεκαετία του 1830.
- Να εξετάσει διεξοδικά το σχηματισμό των δύο πτερύγων , της κληρικαλικής και της μεταρρυθμιστικής και την αντιπαράθεσή τους κατά τις εργασίες του Εθνικού Προσωρινού Συμβουλίου.
- Να περιγράψει και να ερμηνεύσει το πεδίο πολιτικών ανταγωνισμών, όπως διαμορφώθηκε στο Πατριαρχείο, μετά τη ψήφιση των Γενικών Κανονισμών.
Σύμφωνα με την ερμηνεία που επιχειρείται εδώ, η ενδεχόμενη «λαϊκοποίηση» της Εκκλησίας δεν σημαίνει απαραίτητα και μια ώθηση στη διαδικασία εκκοσμίκευσης, δηλαδή, στη θεμελιακή διάκριση της θρησκευτικής από την πολιτική σφαίρα . Κι αυτό δεν οφείλεται τόσο στην αδυναμία του λαϊκού στοιχείου να επιβάλει την παρουσία του στον εκκλησιαστικό κόσμο, όσο στην ικανότητα του κλήρου να εγκολπώνεται τα «κοσμικά» ιδεολογικά σχήματα, συμμετέχοντας στη διαμόρφωση της δημόσιας σφαίρας που υπό κανονικές συνθήκες θα έπρεπε να τον περιθωριοποιήσει.

GEYİKLİ BABA’NIN İNEGÖL’E YERLEŞMESİ, ORHAN GÂZÎ ile İLİŞKİSİ ve HETERODOKSLUĞU YÖNÜNDEKİ İDDİALARIN KESİN DELİLLER IŞIĞINDA ÇÜRÜTÜLMESİ

(Settlement of Geyikli Baba in İnegöl, His Relationship with Orhan Ghazi and Refutation of the Arguments on His Being A Heterodox in the Light of Direct Evidences)

Hakan YILMAZ*


Özet:

Osmanlı Uç Sultanlığı’nın ilk ve en önemli yerleşim merkezlerinden biri olan İnegöl ucuna yerleşerek, Bursa muhâsarası sırasında dervişleriyle birlikte Kızılkilise (Kemaliye/Keles) taraflarını fetheden Geyikli Baba ile Orhan Gâzî arasında yaşanan ilginç bir vak‘a, XV. yüzyıl başlarında düzenlenmiş olan eski bir belgeye yansımıştır. Üç parça hâlinde günümüze intikâl eden bu belgenin yalnız ilk parçasında yer alan kayıtlara dayanılarak, XX. yüzyıl başlarında ilkin Geyikli Baba’nın rakı ve şarap içen heterodoks bir derviş olduğu iddiâsı ortaya atılmış; daha sonra ise farklı tarih araştırmacıları tarafından bu isâbetsiz yaklaşım, Baba’nın çağdaşı diğer Türkmen babalarının da karakteristik bir özelliği imiş noktasına taşınmıştır.

Bu bildiride, Geyikli Baba ve XIV. yüzyıl Türkmen babalarının heterodoks bir yaşam tarzını benimsedikleri iddiâsının temelini teşkil eden bu tartışmalı belgeden, bu belgede anlatılanları tekrâr eden anonim bir yazmadaki ortak bilgilerden ve dönemin diğer tarihî materyallerinden hareketle, İnegöl ucuna yerleşen Geyikli Baba’nın Bursa fethi sırasındaki ve sonrasındaki faaliyetleri, Orhan Gâzî ile yakın ilişkisi ve burada kendisine vakıflar tahsis edilmesi konuları mercek altına alınarak, Baba’nın heterodoksluğuna yönelik mesnedsiz iddiâlar kesin deliller ışığında çürütülmeye çalışılacaktır.

Anahtar kelimeler: İnegöl, Geyikli Baba, Orhan Gazi, Bursa’nın fethi, heterodoksi.


Abstract:

An interesting event experienced between Geyikli Baba who settled at the edge of Inegöl, one of the earliest and most significant residential areas in the Ottoman Sultanate in the Edges and conquered the area of Kızılkilise (Kemaliye/Keles) together with his dervishes during the siege of Bursa, and Orhan Gâzî, is found in an ancient document issued at the beginning of the XV century. Based on the records under the first of the three pieces of this document have lasted to today, firstly a claim that Geyikli Baba was a raki and wine drinker and a heterodox dervish was asserted; then this inappropriate approach was taken to such an interpretation by different history researchers that such was also the characteristic features of the coevals of Baba, namely the Turkmen babas.

This paper attempts to refute the baseless claims on heterodoxy of Baba in the light of the conclusive evidences by analyzing the issues with regards to the activities of Geyikli Baba who settled at the edge Inegöl during and after the conquest of Bursa, his close relationship with Orhan Gâzî and allocation of foundations to him, with references to this controversial document constituting the basis of the claim that Geyikli Baba and Turkmen babas in XIV century adopted an heterodox life style, the common information in an anonymous writing repeating those expressed in the aforementioned document and other historical materials from such period.

Key words: İnegöl, Geyikli Baba, Orhan Gazi, conquest of Bursa, heterodoxy.


* Sakarya Üniversitesi Sosyal Bilimler Enstitüsü Yeniçağ Tarihi bölümü. hakanyilmaz.makale-iletisim@hotmail.com

This paper assesses Theodore of Mopsuestia’s and Cyril of Alexandria’s appeal to the Creed of Nicaea in their creedal ‘commentaries’.  It is a case study of how theological interpretation of (normative) texts actually worked. More precisely, it investigates how one’s theological preunderstanding, formatted by Scripture, tradition, education, socio-religious contexts, and other such things, largely determines what a given text is taken to mean.

Megaleh Temirin (Revealer of Secrets), first published in Vienna in 1819, is one of the sharpest and wittiest pieces of Jewish literature written in the first half of the nineteenth century, and is perhaps the most important piece of Hebrew prose composed before the stories of Mendele Mocher Seforim. A sly and complex story deriding Hasidism and Hasidim, it is told through the correspondence between the beadles of Hasidic courts and contemporary rabbis, and it presents a dark picture of  avaricious frauds and swindlers whose main concern was control over territory and the souls of believers, a goal achieved by beguiling the authorities and attacking all opponents. Perl lends his book a ‘Hasidic’ feel both in its physical design and in its language, presenting a Maskilic version of In Praise of the Ba’al Shem Tov that lays Hasidism bare so that no reader will ever be able to look at that, or any other Hasidic book, in the same way again. In addition to the book’s satiric sting, which would have been enough to bring its readers a dual pleasure, Perl’s hints at contemporary people and places, hidden within anagrams and numerological tricks. With the unraveling of these clues, which also include the use of actual Hasidic sources, the book is a valuable, contemporary view of historical reality. A meticulous reading of the book may therefore open a window on the hidden worlds of Hasidism and the Haskalah at the start of the nineteenth century.

The first volume (Imagined Hasidism) serves as an introduction to the complex satirical writings of Josef Perl of Tarnopol (1773-1839). At the center of the book stands an analysis of the satires, Megaleh Temirin (1819) and Bochen Tzadik (1838), including a systematic treatment of the ‘characters’ in the central works and a discussion of the dozens of manuscripts to be found in the Perl Archive in Jerusalem. Perl’s writings are analyzed here in the fuller context of Hebrew and Yiddish literature in general and Maskilic and Hasidic literature in particular, as well as other polemical writings and governmental records critical of Hasidism. The study thus presents a complex and nuanced picture of the relationship between literature and history, between the anti-Hasidic reports and the more complicated historical reality, and lays the groundwork for further research into the genre of nineteenth-century Maskilic satire.

The second and third volumes (Megaleh Temirin) present for the first time an annotated edition of Megaleh Temirin. It is based on the first edition and the scattered manuscripts and it includes a comparison to its Yiddish translation. The book is accompanied by appendices on its origins and contents, including fundamental treatments of several passages: an explication of the encoded names, the Hasidic sources used by the author, and the variants found in the manuscripts and in the only edition of the book in Yiddish.

The editor of the book, Professor Jonatan Meir, teaches in the Goldstein-Goren Department of Jewish Thought at Ben-Gurion University. He has published several articles on the Haskalah of Eastern Europe, Hasidism, and a number of varied topics in twentieth-century Kabbalah.



~~~~~~~~~~~~~~~~~


Contents


Introduction                                                                                     
Scholarship on the anti-Hasidic writings of Josef Perl • Hasidic hagiography and the emergence of satire • Two-fold reading of Perl’s writings and the gematriyot • Satire, literature, and history • ‘Holy Books’ and subversive books

Chapter 1: Josef Perl, Rabbi Nathan of Nemirov, and the ‘Holy Books’
Prayer of the fall of Hasidism and the expungement of their books • Sefer Shivhe ha-Besht and the critique of hagiography • Sefer Sipurey Ma‘asiyot and the parodic response to it • Rabbi Nathan of Nemirov, ‘heretical books’ and the ‘Holy Books’ • In praise of the true Tsaddikim • ‘Laughter of the heretics’: testimonies about the polemics against Sefer Shivhe ha-Besht • ‘Holy Books’, ‘sacredness of hagiography’, and parodies of hagiography • Appendix: Parodic manuscript about an opponent of the ‘Holy Books’ who was reborn as a horse

Chapter 2: Speaking Names in Sefer Megale Temirin                             
Time of the composition of Megale Temirin, censorship, and a note on the Buch • Hasidic books and the emergence of parody • Structure of Sefer Megale Temirin • The Introduction to Sefer Megale Temirin • Main Hasidic courts • The court in Żołyń (Łożne) and the peregrinations of the Buch • The court of Dishpal (Międzyboż), moneyboxes of the Besht, the holy relics • The court in Aklo (Olika) and the ritualized reading of Sefer Shivhe ha-Besht • Function of the footnotes and the parodic hagiography • History of the rabbis – clandestine opponents of Hasidism • The Besht in Tarnopol • Rabbi Meir Jacob of Zasław and the letters from Galicja  • Zaddikim in Galicja • Ciphered stories • ‘Holy Places’: reincarnations of a praise from Sefer Shivhe ha-Besht • The revelation of the Buch and the death of the secretary • ‘Gang of criminals’: another death and an escape to the Land of Israel • The End: Ovadia Ben Petahia and the rabbi of Opatów

Chapter 3: Joseph Perl, Hirsh of Zydaczów, and the Polemics of Gematriyot
Reb Zevi Hirsh of Zydaczów and Hasidism in Galicja • Maskilic opposition to the Zydaczówer • Letters concealed in Sefer Megale Temirin • A manuscript about the misdeeds of the Hasidim • Books, education, and a note on Reb Nathan of Nemirov • Zydaczówer’s ban on the Maskilim and the first Gematria • Parodic letter of Perl and the second Gematria • About the parodic letter and the jumble of gematriyot • Denunciation and expulsions of R Zevi Hirsh • ‘Father of impurity’: Joseph Perl and the writings of the rabbi of Komarno • Final note • Appendix: Parodic letter against the Zydaczówer

Chapter 4: Speaking Names in the Book of Sefer Bohen Zaddik               
The manuscript of Sefer Bohen Zaddik and the difficulties with its publication • Structure of the book • In search for the true Zaddik and the rabbi of Opatów • Travels of Ovadia Ben Petahia between the towns of Galicja • Kromcza Ruska (Zaleszczyki) or the entrance to Galicja • ‘Briks’ (Tarnopol): Rabbi Jehoshua Heschel Babad and the school • ‘Bicik’ (Lemberg) Rabbi Jacob Orenstein and a ban on the Maskilim • ‘Abdera’ (Brody) Rabbi Ephraim Zalman Margaliot and Sefer ha-Zoref • The explanation of the names of the rabbis • Utopia and dystopia • The hidden butcher and his kabbalistic writings • The discovery of the colonies • The image of the disciples of the Gaon and the ‘true Hasid’ • ‘The solution for the East’ or heterotopia •  The will to flee and the emissary

Chapter 5: The Imaginary Influence of Sefer Megale Temirin                     
The myth about the success of the book • Pamphlet Megale Sod • The manuscript about the misdeeds of the Hasidim • Dialogues about Sefer Megale Temirin • For whom Sefer Megale Temirin was intended and who read it • Note concerning Sefer Megale Temirin in Yiddish • Influence real and imagined • Was Sefer Shivhe ha-Besht written by a parodist? • Temerl Bergson and Sefer Megale Temirin • Writ of defense of Hasidism • Sefer Megale Temirin and the Hebrew literature • Appendix: writ of defense of Joseph Judah Lob Sossnitz

Afterword: Note on the Anti-Hasidic Outlook                                       

Bibliographic Abbreviations   

Reviews:
(1) Dan Meron, 2013, ‘Megaleh Temirin’, Kivunim Hadashim 29, 55 pages (Hebrew)
(2) David Assaf, 2014, ‘Hasidim will not Read it but Tear it’, Haaretz, Tarbut ve-Sifrut, p .6 (Hebrew) http://onegshabbat.blogspot.co.il/2014/04/blog-post_18.html
(3) Eliezer Brodt, 2014, 'New book Announcement- Megale Temirin', The Seforim Blog http://seforim.blogspot.co.il/2014/01/new-book-announcement-megale-temirin.html
(4) Matan Hermoni, 2014,  הסבתא המופקרת של הספרות העבריתHaaretz, Sfarim (Hebrew) http://www.haaretz.co.il/.premium-1.2382365
(5) Shinichi Yamamoto, 2015, 山本　伸一, "ヨナタン・メイール編著『想像のハシディズム』", ユダヤ・イスラエル研究　第28号  http://www.waseda.jp/assoc-jsjs/jistudies.html
(6) David Biale and David Assaf,, 2015, 'Revealer Revealed', Jewish Review of Books, pp. 17-21  http://jewishreviewofbooks.com/articles/1454/revealer-revealed/
(7) Hillel Halkin, 2015, "Sex, Magic, Bigotry, Corruption- and the First Hebrew Novel', Mosaic Magazine,  http://mosaicmagazine.com/observation/2015/05/sex-magic-bigotry-corruption-and-the-first-hebrew-novel/
(8) Tomer Persico, 2015, "Interview", Lula'at haEl http://tomerpersico.com/2015/08/10/meir_perl/
(9) Ariel Evan Mayse, 'Review', Jewish History (2015)ת  http://link.springer.com/article/10.1007/s10835-015-9245-2
(10) Review - Gal-Ed

The establishment of the Technikum - now the Technion - at the beginning of the 20th century is considered to be one of the most important events in the history of Haifa. This institute of science and technology was the first of its kind not only in Haifa, or in Eretz Israel. In fact, there was no technical university worthy of that title in the entire Ottoman Empire. The decision of the German Ezra (“Aid”) Society to focus their efforts on Haifa had long-term effects on the development of Jewish settlement in the city. The process of creating the Technion in Haifa continued for more than 15 years (1908-1924), during which time – in 1913-1914 – the controversy about the language of instruction raged: German or Hebrew? The "War of the Languages", ending in victory for Hebrew, was a national contest that formulated the emerging national identity of the Jewish settlement (Yishuv).

JEWISH PILGRIMAGES TODAY
RESTRUCTURING OF PILGRIMAGES TO MIRACLE-WORKING RABBIS
AT THE TURN OF THE CENTURY
During the 19th-20th centuries several significant pilgrimage sites related to Jewish folk piety developed
in the territory of historical Hungary. Mainly the pilgrimage traditions of Jewish communities living in the
countryside were active and diversified. In 1944 the Holocaust put an end to this intensive practice of pilgrimage.
After World War II pilgrimage traditions were revived. However, by the middle of the 1950s the pilgrimage
practice came to a complete end, due to the new social structure, as well as to the emigration of traditional
Jewish communities surviving the Holocaust.
Then in the 1990s, due to the religious revival characteristic of the age, Jewish pilgrimage practice of the
kind also came to life again, nonetheless, by this time participating communities had changed, as well as parallel
practices and new interpretations had appeared within the tradition. Traditions related to miracle-
working rabbis are just about to change in Jewish communities in Hungary, since the social structure of
Jewish communities has also altered.
Present paper discusses this presently changing tradition.

Contents

Preface pp. ix-xii

Introduction: The Imagined Decline of Kabbalah pp. 1-17

Chapter One: The Kabbalistic Yeshivot of Jerusalem  pp. 19-73

Chapter Two: Searching for the Lost Tribes  pp. 74-108

Chapter Three: The Renaissance of Print  pp. 109-140

Chapter Four: Prayers and Ritual Literature pp. 141-166

Chapter Five: Critique, Parody and Controversy pp. 167-175

Concluding Remarks p. 176

Appendix: List of Proclamations pp. 177-184

Bibliography pp. 185-230

Index pp. 231-243


"Reviews:
(1) Tomer Persiko, 2012, הרחובות ממריאים ‘The streets of Kabbalah’, Beit Avichai Journal, (Hebrew)
(2) Tomer Persiko, 2012, הרחובות ממריאים ‘The streets of Kabbalah’, Lula’at ha-El: The Varieties of Religious Experience, Blog (Hebrew)
(3) Avishai Elboim, 2011, חיפוש עשרת השבטים ‘Searching for the lost Tribes’, Shabat be-Shabato, no. 1405, p. 6 (Hebrew)
(4) Yaniv Mezuman, 2012, רחובות הנהר ‘Rehovot ha-Nahar’, Makor Rishon, Shabat, pp. 12-13 (Hebrew)
(5) Yehudah Mirsky, 2012, ‘Gershom Scholem, 30 Years On’, Jewish Ideas Daily.
(6) Eliezer Baumgarten, 2013,נהר שלום  ‘Nahar Shalom’, Pa'amim 133-134, 7 pages (Hebrew) http://www.ybz.org.il/_Uploads/dbsAttachedFiles/Pea133_134eyunim.pdf


1) Evening book at the Ben Tsvi Jerusalem, with the guests: Moshe Idel, Ronit Maroz, Yoram Bilu Hanan Gafni, Zeev Griss, 10 March 2012
http://www.ybz.org.il/?CategoryID=141&ArticleID=849

2) Evening book at the Ben Gurion University of the Negev, with the guests: Haim Beer, Elhanan Reiner, Zeev Griss, Boaz Huss 12 June 2012
http://in.bgu.ac.il/Pages/events/Streets-of-the-river.aspx





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The call “Who is for the LORD? Come unto me” of Matityahu the Hasmonean is a legend – one of the legends that the religious Zionism granted to the consciousness of the people of Israel. This legend links the Chanukah holiday, not mentioned in the Bible, to this holy book. It anchors the new Zionist holiday in the bright period of “the people of Israel in its land”. It creates an image of Matityahu the Hasmonean as a follower of Moses, the nation’s leader. And, finally, it provides religious Zionists with a new slogan in their struggle, both national and religious slogan, the slogan of the Macabean warriors and zealots of the Golden Calf generation – “Who is for the LORD? Come unto me!”

The contemporary history of Australia and New Zealand, as nations, is a relatively new history, beginning in the late 18th century. Immigrants founded these fledgling nations in the most remote lands of the earth, ones that uniquely embrace both the beginning and the end of the earth. Australia is an ancient, worn landscape; while New Zealand, also ancient, retains its purity and pristine nature; both offering sharp contrasts to the vitality and youthful energy of these new nations. The history and outreach of the various jurisdictions of the Orthodox Church in Oceania is one, which is intrinsically woven, equally, into the very fabric of these vibrant new nations and the comfortable, historic fabric of traditional Orthodox nations and the Orthodox Church from which they herald.

The classical sociological literature on Amhara hierarchy describes a society based on open relations of domination and an obsession with top-down power. This article asks how these accounts can be reconciled with the strong ethics of love and care that ground daily life in Amhara. We argue that love and care, like power, are understood in broadly asymmetrical terms rather than as egalitarian forms of relationship. As such, they play into wider discourses of hierarchy , but also serve to blur the distinction between legitimate authority and illegitimate power.