Community In Jerusalem Research Articles

הפעילות הסוציאלית בקהילה היהודית בירושלים בתקופת המנדט

In this article, I analyze the factors that shaped social welfare activity in the Jewish community in Jerusalem during the British Mandate in Palestine. First, I review the attitude towards social welfare activity in the City Council—the body that preceded the Community Council—during the 1920s. Second, I examine the activities and efforts of the Social Welfare Bureau by way of the Community Council in the early 1930s. Third, I analyze on two levels the impact of political events in the Jewish Yishuv from the mid-1930s until late in the Mandate period on social welfare activities: on the municipal level, with emphasis on the impact of Jerusalem’s unique factors and characteristics, including the Sephardic Community Council’s political influence on community-social welfare activities; and at the national level of the Jewish Yishuv, which included the influence of the Fifth Aliyah and the Yishuv fundraising organizations on the activities of the Social Welfare Bureau in the 1940s. Based on the analysis of each of the aforementioned players, I propose that the nature and scope of social welfare activities in Jerusalem were the result of three combined influences: the Jewish Yishuv – initiatives originating from the National Institutions; the community influence – activities based on the Community Council’s status and a community-oriented outlook; and the local influence – norms and attitudes that were prevalent in Jerusalem before the British conquest. Therefore, I show in this article that the Jewish Yishuv framework is one of the components that shaped social welfare activity in Jerusalem.

Between History and Theology—Zerubbabel and Nehemiah as Governors of Judah from the Perspective of Literary History

Hag/Zech 1–8 and Ezr/Neh have in common that they are often rated as primary sources when it comes to the development of Second Temple Judaism(s). Consequently, it is mostly assumed that the Persian governors of Judah (like the Persian kings) significantly contributed to the (re-)formation of the Jewish community in Jerusalem after the exile: Zerubbabel built the temple, Nehemiah the wall of Jerusalem. As a rule of thumb, literary analysis within these books, if applied at all, is less critical than elsewhere in the Hebrew Bible. However, a literary critical approach gives rise to serious doubts about the historic reliability of these accounts. Based on a literary critical analysis of the relevant texts from Hag/Zech 1–8 and Neh, this article aims to show that it is only in the course of redaction history that the office of governor of Judah is ascribed to both individuals. Thus, the attribution of the office of governor to them reflects theological interests and concerns in the early Second Temple Period rather than the historical reality. As the texts not only attribute aspects of royal leadership to Zerubbabel and Nehemiah as governors of Judah, but also present the holders of a Persian office as custodians of Jewish interests (temple and Torah), it will be argued that the texts contribute to the political and religious reorganization of Judaism and, thus, to the formation of a collective Jewish identity.

“Early Christian Communism”: Russian Church Journalism in the Latter Half of XIX — Early XX Century About the Phenomenon of the Jerusalem Community

The article considers and analyzes the views of Russian church authors in the latter half of XIX – early XX century (orthodox clergy, scholars, teachers of theological schools) toward the phenomenon of the Jerusalem community and the attempts of supporters of socialist views to treat the patterns of life and thought of Jerusalem Christians as an “early Christian”, “apostolic” or “ancient Christian” communism. Through the example of the critical scrutiny by church authors of the book “The Acts of the Apostles”, the paper shows their interpretations of property relations established in the Jerusalem community, reasons of its unique character, exegesis of the fall of Ananias and Sapphire, as well as fundamental differences of life of first Christians from the communist ideal. It testifies that notwithstanding the insignificant disparity of valuations concerning the Jerusalem community, its experience, achievements and period of existence, church authors had an undivided opinion in terms of disagreement with the fallacy of division between property relations of the community with those proclaimed by ideologists of socialism and communism.

Rabbanite Views and Rabbinic Literature in Judeo-Persian Karaite Exegesis

This article discusses the outlook of Judeo-Persian Karaite authors on Rabbanite law and rabbinic literature based on an exegetical corpus written in Early Judeo-Persian from the eleventh century, which mostly remains in manuscript form. A close examination of this corpus demonstrates the authors’ complex attitude towards their contemporary Rabbanites and early Jewish literature. By relying on the teachings of the Karaite community of Jerusalem (the “Mourners of Zion”), the corpus’ authors criticize certain Rabbanite views and concepts, while still accepting other parts of the rabbinic tradition which did not challenge their ideology. In so doing, the authors establish themselves as part of the Karaite exegetical tradition, and, more broadly, of the Jewish intellectual world.

Cemeteries as representing national identity: trends in Jewish burial in Jerusalem during British rule (1917–1948)

ABSTRACT During the period of British rule in Jerusalem (1917–1948), the “Gemilut Hesed shel Emet” society—or Gahsha—a burial society was founded by Jerusalem's community council. From the perspective of national Zionist activity, Jerusalem’s burial society reflected attempts to firmly establish a general national awareness within the Jewish community. The idea of a cemetery for all Jews with no distinction made based on origin constituted a significant change for Jewish cemeteries in Jerusalem and in the entire land at the time. Establishing this type of cemetery conveyed an important Zionist principle: the national movement aspired to represent all Jews, in their lives and even in their deaths. Zionist activity in the field of burial and cemeteries was one driving force for creating a new sense of space in Jerusalem, the kind that hoped to connect local identity with Zionist identity and used the language of new Jewish nationalism in the land of Israel. The burial activity should be viewed within nation-building efforts and the Zionist movement's attempts to promote a central authority in the land, which ultimately led to the founding of a sovereign Jewish state in May 1948.

Eric C. Moore. Claiming Places: Reading Acts through the Lens of Ancient Colonization

In this revised dissertation completed at Emory University under the supervision of Carl R. Holladay, Eric Moore notes that numerous scholars label Acts a story of origins or foundations that emphasizes community replication but that very few seek to situate this aspect of the story within its ancient Mediterranean context. Thus, Moore argues, simply and convincingly, that Acts is illuminated when it is read “in light of a specific topos in Mediterranean antiquity: civic or community origins” (p. 2). Moore uses the term and concept “colonization” to refer to community replication and the variety of standard features found in these ancient stories.Moore argues that while “the subject matter of Acts is the foundation and replication of the Christian community” (p. 12), this insight is not one that can be used to determine the specific genre of Acts given that stories of colonization pervade a variety of different types of texts and nonliterary media. Moore unpacks his primary argument in four lengthy chapters (chs. 2–5). Moore first establishes a framework for understanding Acts and colonization through a detailed study of Greek and Roman stories of community/civic replication (ch. 2, “Colonization—An Analytic Framework”). The chapter is divided into two major sections: the first section examines three major colonization motifs. Most colonization stories, for example, emphasize the origins of the new community and often as a result of a crisis such as civic conflict, droughts, plagues, and threats from foreign countries. New communities are often replicated by means of divine sanction whether that be through oracles or the involvement of the gods. The stories also frequently refer to the founder of the new community as one who often has a divine calling to form and establish the colony’s identity. The second section of the chapter is a thorough examination of a variety of colonization stories from Greek, Hellenistic, and Roman sources and successfully shows how origins, divine sanction, and founders/leaders pervade the stories.In chs. 3–5, Moore tests his thesis with respect to Acts. Moore argues that the early chapters of Acts function “like a foundation account” (p. 88), which traces how the “mother community” of the Jerusalem church is replicated in other locations—especially Antioch (ch. 3, “The Origins of the Cult Community in Jerusalem [Acts 1–5]”). Acts 1–2 contains the colonization motifs of the founding figures (Jesus and the 12 apostles), origins (Jerusalem is specified as the site of divine activity), and divine sanction (the emphasis on the Holy Spirit). Intriguing here is the way in which the geographical list in Acts 2:9–11 previews the text’s emphasis on community replication.Chapter 4 (“Antioch of Syria—Colony and Mother Community”) examines how the Jerusalem church is replicated in Syrian Antioch due to the crisis of the persecution of the Jerusalem church. Luke shows that members of the Jerusalem community within Antioch results in Antioch maintaining its close ties with Jerusalem. Divine sanction for the new community is evident by means of the note that “the hand of the Lord was with them” (Acts 11:21) and “he [Barnabas] was full of the Holy Spirit” (11:24). The transfer of the worshiping community to Antioch leads to a mixed community of both Jews and Gentiles—mixed communities being another common motif among colonization stories. But Antioch of Syria is also a mother community as it sponsors colonizing missions, and these stories contain the same colonizing motifs (see Acts 13:1–4).The final chapter (ch. 5, “Pisidian Antioch and the Rhetoric of Second-Generation Colonization”) shows how Paul (and Barnabas) is depicted as replicating a Christian community in the Roman colony of Pisidian Antioch. The chapter offers an insightful analysis of Paul’s lengthy sermon (Acts 13:17–41) by showing how it resonates with familiar colonizing themes.Moore’s book is an excellent example of the profitability of reading Acts within a robust analysis of its broader ancient Mediterranean world. His third chapter on ancient colonizing motifs is a rich resource for others interested in cult transfer stories in antiquity. His argument that Acts is an example of ancient colonizing rhetoric enables him to give historical substance to the fairly obvious claim that Acts is a foundation document, which emphasizes community replication. Ancient colonization stories do not explain everything related to the origins of the church, of course (and Moore notes this), and so this study is one very useful supplement to our understanding of Acts 1–5 (and the emphasis on community replication).

John Chrysostom’s Commentary on the Collection for Jerusalem in Rom 15:25–32

John Chrysostom (349–407) provides the most comprehensive commentary on the Pauline epistles from the patristic era. During his priestly mission in Antioch (386–397) and his episcopate in Constantinople (398–403), he wrote over 200 homiletic commentaries on the entire Pauline episto­lary body of work. This research attempts to analyze how Chrysostom interprets Paul’s verses concern­ing the collection and uses them to organize and transform the ecclesial groups into communities of love, particularly paying attention to the poor. The study focuses on the works of John Chrysostom on Rom 15:25–29. Based on his interpretation, the status of debtors in the spiritual blessings is the main reason why the Romans had to be more earnest in almsgiving, imitating the Macedonians and the Achae­ans who had helped the community in Jerusalem. He also encourages them to reform their lives, cutting off the superfluities, luxurious lifestyles, and bad attitudes in squandering money on other selfish needs. At the same time, he stirrers them up to meet their needs moderately, which meant using only the goods that are truly necessary for a healthy and dignified life so that they would always have something to share with the poor.

Rediscovery of “Liodon” asiaticum Répelin, 1915, a Mosasaurini (Squamata, Mosasauridae, Mosasaurinae) from the Upper Cretaceous of the vicinity of Jerusalem – Biostratigraphical insights from microfossils

Briefly mentioned in 1915 by the palaeontologist Répelin, the mosasaurid Liodon asiaticum Répelin, 1915 was found by a missionary to Africa, Father Ruffier, in Late Cretaceous strata near Jerusalem (without further details on the exact provenance). This material was never described in detail, figured, or revised and was recently rediscovered in the collections of the Muséum d’histoire naturelle of Marseille (Provence, southern France). Here we describe and figure for the first time this material, which now includes more specimens than the original lot mentioned by Répelin, and we propose new systematic assignments for the identified specimens. First of all we demonstrate that the five original vertebrae briefly described by Répelin represent a composite assemblage and are not diagnostic at the specific level. Thus Liodon asiaticum should be considered a nomem dubium. The most complete and diagnostic specimen belongs to a Mosasaurini (Mosasaurinae) incertae sedis, close to Mosasaurus Conybeare, 1822 and Plotosaurus Camp, 1951, as shown by the unique configuration of its frontal-parietal-postorbitofrontal complex. The two other specimens are identified as indeterminate Mosasaurinae. The study of several groups of microfossils (calcareous nannofossils, planktonic foraminifera and palynomorphs) found in the white chalk preserved with most of the bones constrains the age of these mosasaurid remains to the lower part of the middle Campanian (C. plummerae (Gandolfi, 1955) / G. rosetta (Carsey, 1926) and CC18 / UC14-15a Zones). This corresponds to the local Mishash Formation that crops out extensively East of Jerusalem (Mount of Olives and surroundings). Father Ruffier probably collected these bones in one of the outcrops of this formation, possibly not very far from where he worked and lived (Saint-Anne Community in Jerusalem). These chalky levels, common in the Middle East, represent a shallow and rather open marine environment, possibly near-shore.

Between ethnonational and international curricula: competing identity discourses in the Armenian school in Jerusalem

The use of international curricula by minority diaspora communities poses a paradox for the construction of student identities that juxtaposes ethnonational and global discourses. Positioned in the throes of the Israeli–Palestinian conflict, the Armenian School in Jerusalem utilizes a global curriculum while also attempting to sustain collective Armenian identity among its students, who study four languages. This ethnographic case study of the Armenian School analyzes the impact of competing discourses on identity construction. Findings reveal a pervasive ethnonational discourse based upon key ethnosymbols which promotes a powerful sense of belonging to an imagined Armenian transnation. Simultaneously, the international curriculum champions English as a dominant language and prevents the anchoring of Armenian identity within local society. Global discourses associated with the international curriculum, coupled with a lack of attachment to a concrete homeland, tend to orient graduates away from the Jerusalem community and toward opportunities abroad.

Eschatology of the Judaistic Christianity from the early Jerusalem Community to the second century CE

Eschatology of the Judaistic Christianity from the early Jerusalem Community to the second century CE

Dynamics of Transcendence and Urbanism: The Latent Mechanisms of Everyday Religious Life and City Spaces

ABSTRACT This paper examines the negotiated everyday experiences of Jewish Litvish people in London and Jerusalem, exploring ideas of transcendence and immanence in these spaces. By uncovering the relations between religious identity and boundary-making in urban settings, the paper exposes the latent social, organizational, and spatial mechanisms that determine communal demarcation lines in the everyday life of city spaces. We argue that to examine such processes, one must refer to the social system that drives local processes and the values that communities draw their strength from. Empirically, we compare the mechanisms the Haredi (strictly orthodox Jews) -Litvish communities in Jerusalem and London use to delineate areas between immanence and transcendence in city life. The findings point to planners’ need to better understand how individuals cooperate and how community leaders are involved in developing urban structure.

Prve kršćanske zajednice / First Christian communities

Christianity, having developed in a Jewish setting, quickly separated from Judaism and opened itself to the aspirations of the Greco-Roman world. This paper will explore the first Christian communities in Jerusalem, Antioch and Rome, from whence Christianity spread to the ends of the Mediterranean basin, that is to say, through the Roman Empire. Each of the aforementioned communities, which were very well respected, will be discussed with regards to the date of their foundation, the source material concerning these communities, and their prominent characteristics. In other words, this paper will discuss the spread of Christianity, with reference to the question of the triumphant campaign of the young Church from Jerusalem to Rome. After the acceptance of pagans into their communities, Christianity as a new religion began to gain importance, and the number of adherents grew quickly. The Christian community was declared an opposition to imperial government, and was already heavily repressed by the mid-1 century. The communities that survived repression sought peace; that is, collaboration between the Roman state and the “early Church”, which was seen as a new institution. The cult opened itself more and more to the outside world and different cultures, which led to the mingling of Christians and pagans, leading to many theological disputes, especially concerning the “divinity” of Jesus Christ. Between the 1st and 2nd st century the beginnings of Christianity should be viewed as an organization in which commissions and administrations are present, as the number of believers grew and the need for better organization arose. The basis of the rapid expansion of Christianity in the old world should certainly be viewed in its universality. The author of this paper touches upon the question of the beginnings of Christianity in Dalmatia and Pannonia, side by side with Roman culture. Christianity was not very influential in the Roman province of Dalmatia until the mid-3 century, even though it is likely that there were smaller Christian groups here, as well as organized Christian communities.

A critical study of Acts 6:1–3 and its implications for political restructuring in Nigeria

The nascent church in Jerusalem represented in Acts 6 verses 1–3 was promptly challenged by the problem of inequity and lack of fair play among the various stakeholders and such disaffection reached a situation of murmur and open agitation. This challenge to the apostles was a threat to the consolidation of the already established Christian community in Jerusalem and its spread to the whole world. Something must be done to arrest the situation or the Church runs the risk of disintegration. Having some moral lessons drawn from the pericope at the back of the mind, one notices that recently there has been a clamour by the different geopolitical groups in Nigeria to restructure the Nigerian political system. The clamour is based on the failed position of post-war federalism to give all parts of Nigeria’s pluralistic society a fair and equal representation which hitherto was meant to stop Nigeria from another civil war or the cry for cessation by one region or another. The church, as an impartial umpire in the art of politics, should, in the midst of the turmoil, serve as the conscience of the masses, pressing hard to the actualisation of the demands of the masses. The study, through historical-critical method of biblical scholarship with Form criticism, analysed that situation of agitation to inequality and gross misrepresentation in the book of Acts 6:1–3, pressing to offer vital lessons to Nigeria in her quest for political restructuring. It concluded by finding out that Nigeria’s pluralistic nature, when restructured, should be a catalyst for global vision attainment and sustainable development.

In the Kuna and in the Synagogue: Punishments for Adultery and Homosexuality in the Nineteenth-Century Ashkenazi Community of Jerusalem

In the Kuna and in the Synagogue: Punishments for Adultery and Homosexuality in the Nineteenth-Century Ashkenazi Community of Jerusalem

عقدا زواج ولواحقهما في وثيقة غير منشورةمن وثائق الحرم القدسي الشريف

Documents from the Ḥaram Šarīf are considered to be among the most important historical sources from the Mamluk Jerusalem society because they provide much documentary evidence covering all aspects of life in this community during that era. Among the most important documents included in this collection; documents on the cases of marriage and divorce in the community of Jerusalem. The document being studied (No. 646) belongs to this group, and includes two marriage contracts and two divorce contracts for a former slave named Zumurrud, who lived in Jerusalem at the end of the 8th century of the Islamic calendar/14th century. Since the case of Zumurrud is one of the few cases of the lower classes that can trace a large part of its family history thanks to the existence of this document, which includes marriage and divorce contracts, in addition to another document registering a third marriage for her, this study attempts to discuss the case of Zumurrud through the publication and discussion of document 646, which appears to be rich in details revealing important aspects of the life of women in Jerusalem during the Mamluk era.

La identidad de los agitadores en la carta a los Gálatas

Galatian Christians abandon the Pauline message to accept “another” gospel proposed by agitators. The history of the research has proposed very different hypotheses for their identification, provenience, message and motivation. The article defends the classical theory, according to which Christians of Jewish origin have come to Galatia to preach the circumcisionand to impose the observance of Jewish calendar to try to escape from persecution. Claudius’ edict of the year 49 in Rome showed to the Jews that the Christian communities in the diaspora were a danger and they could not adopt disciplinary measures that disrupted public order. Since then, they report to the Roman authorities that Pauline communities don’t belong to this tolerated religion, because they are not circumcised, nor do they observe the Jewish cultic calendar. Faced with this situation, members of the Christian community of Jerusalem undertake an anti-Pauline mission to demand those Jewish prescriptions to continue under the umbrella of Judaism.

„Ten, kto patrzył na twarz arcykapłana, miał przeszyty umysł”. Żydzi wobec niebezpieczeństwa profanacji świątyni (2Mch 3,14-22)

The author shows how the Jewish community in Jerusalem is scrupulousabout their own religion and their allegiance to God and His Temple. On theother hand, 2 Macc reveals a Hellenistic orientation by viewing the Templeas that of the city, as is shown by the progression city-place-Temple (cf. 3:1-3)and by reference to the high priest of the city (cf. 3:9).Our section (3:14-22) focuses on the author’s intention to involve theauditorium in the action, as he highlights the tragic emotion experienced.The classification of roles in the description of the population of the cityis interesting. The priests in their formal attire form a distinct group withthe greatest attention (two verses) given to describing the grief of the highpriest. The males participate in the public supplication (3:18), while themarried women express their grief with bared breasts and sackcloth aroundtheir waists, symbolising their role as child-bearers.The unified narrative conforms to the general pattern of a deity’s defenceof his temple: attackers approach, the defenders ask the deity for help and thedeity responds. There are many examples of this type of narrative such asthe defence of Delphi by Apollo against marauding Persians in 480 B.C.E.,the story told by Herodotus (8:35-39).

Dwie monastyczne koncepcje – o tym co łączy a zarazem dzieli Jana Kasjana i św. Augustyna

Author of this paper juxtaposes several issues which are fundamental for mo­nastic concepts of St. Augustine and John Cassian, two figures that had the great­est impact on the development of the western pre-Benedictine monasticism. The difference in intellectual inspirations, personal monastic experiences, addressees of their monastic works and positions held by them in the institutional Church in­fluenced very deeply their teaching. Thus they interpret in a different manner an ac­count on the Jerusalem community (Acts 4:31-35) that – in their common opinion – began the history of monasticism. Cassian sees in it just the historical outset for this phenomenon while Augustine perceives it as a still valid model of behavior for his monks. They look differently at the relation of monastic communities towards the community of the Church but also at inner rules governing the life of monks in monasteries. Unlike Augustine, Cassian sees possibility of spiritual growth gained by monks through ascetical practices and decisions made on their free will. This anthropological optimism had played the key-role for the statement that Cassian made in the face of radical views of Augustine on the Grace and free will, formu­lated by him during the Pelagian controversy but also in other controversial issue, namely of possible legitimacy of lying under particular circumstances.

The Meaning of ἔχοντες χάριν πρός in Acts 2.47: Resolving Some Recent Confusion

This article addresses a debate over the proper interpretation of the phrase ἔχοντες χάριν πρὸς ὅλον τὸν λαόν in Acts 2.47. Several authors have been persuaded by T. David Andersen's argument that this expression means that the Jerusalem community was ‘showing favour towards all the people’ rather than ‘having favour with all the people’, as it has usually been translated. Andersen's evidence is much more ambiguous than he suggests, however, and I present three more precise parallels to the phrase in Acts 2.47 that strongly support the standard translation.

Stranger City

This essay traces the author’s family’s daily commute, from their East Jerusalem neighborhood to school and work in West Jerusalem. The path, charged with political and emotional weight, embodies the everyday challenges of the Palestinian community in Jerusalem. Each section of the commute involves a variety of barriers both physical and psychological. Ultimately, the family has come to feel like strangers in the very city they call home, or perhaps it is the city that has been transformed into a place they can no longer recognize.