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Through conflicts of opinions inside the Bratislava Jewish religious community, the author monitors changed relations toward Judaism after the Holocaust.
The current form of the community was due to Regulation 231-1945 concerning “the arrangement of the conditions of the Jewish faith members in Slovakia”. This resulted in religious, economic, and organizational centralization.
After the 1968 occupation, those who stayed behind in Bratislava concluded that due to the emigration of the young and middle generations, the community lost its future and under the newly established conditions it was losing its past too. The Velvet revolution helped to overcome passivity existing until then. An informal gathering called Jewish forum helped to build and revive the Jewish identity. The status of the present-day Judaism can be illustrated by the fact that 36.6 percent of funerals in the course of 2001–2013 were done by cremation prohibited in Orthodox Judaism. It has been a manifestation of solidarity with the “burials” of those killed in concentration camps; but it is also a kind of revolt against God who did not prevent the Shoa.
Today both individuals and families create their own model based on the traditions that they choose for themselves. Practicing such customs does not follow from Judaism, but it is an expression of one’s affiliation with the community and its traditions.
Emancipation and social engagement facilitated the Central European Jewry’s identification with the modern notion of national identity. During the Great War this often came into conflict with Jewish universalism. Those of Jewish denomination supporting the various national identity notions identified with the war aims and propaganda of the given nation while they tried to find the antetype of the new circumstances in the Jewish past and Judaism.
The word “Jew” is used as a more or less self-evident identity category, even though the content it conveys has been just as much transformed by secularisation, modernisation, assimilation and acculturation as any other identity category. In the world before secularisation and the modern idea of the nation - up to the nineteenth century in Hungary - a Jew was somebody whose religion was Jewish. The internal cracks caused the Judaism-based concept of Jewishness in Hungary to fall apart within a couple of decades. The fragmentation of Jewry was no less down to the challenge of national and secular identities, but these challenges only took effect because of the confirmations they promised in different situations. Departing from traditional Jewish ways was “rewarded” by social and intellectual success. Zionism - whose founder, Theodor Herzl, was brought up in the culture of Budapest and Vienna - conceived Jewish identity as a national identity and attempted to bring Jews, who were following divergent routes, together through self-identification with the nation. The Holocaust did not change the historical nature of the disintegrated Jewish identity. The anti-Semitic, disenfranchising Hungarian national consciousness said: it does not matter what you are - if I say you are a Jew, you are a Jew. Communism said: it doesn't matter what you are, if you are not a Communist, you cannot be anything else.
This article examines interfaith marriage in different cultures focusing on Islamic law. The modern approach to this social phenomenon is also studied. In order to provide the reader with the legal background, juristic approaches to interfaith marriage are highlighted. Some court cases as well as the universal declaration of human rights and the Cairo declaration of Islamic human rights are examined for this purpose. The article aims at giving a broader perspective on interfaith marriage.
T In the early 1840s several forgeries of Hebrew epigraphic material have been produced; these forgeries are associated with the name of Avraham Firkowicz/Firkovich, a Russian Jewish book collector and an amateur archaeologist. His discoveries were supposed to provide a revolutionising effect on the nascent Wissenschaft des Judenthums (Jewish Studies). On the margin of a re-edition of the Mejelis Document by the Finnish scholar Tapani Harviainen, this article makes justice to Firkowicz, analysing the cultural context in which the forgeries were made, such as the Haskalah movement, Orientalism, Christian missionary activity and Lost Tribes hunting.
Street marked the beginning of the history of their lives and the first steps in their attachment to Judaism ( Fig. 3 ). “My brother and I went to kindergarten because our parents worked. In the summer, we were taken from the kindergarten to the Buda
burial places within Judaism and to outline why and how Jewish cemeteries are a crucial part of the universe of Jewish cultural heritage today. In the case study that provides the framework of the paper, I seek to answer the questions of what
to Judaism makes it clear that equality between two recognized religions/denominations was possible, but that Islam, as well as Judaism, was not going to be an established faith. Leaving Catholicism in order to convert to Islam was not possible, just
.), Travel and Religion in Antiquity. Studies in Christianity and Judaism , vol. 21 . Wilfrid Laurier University Press , Waterloo , pp. 1 – 26 . Holland , L.A. ( 1961 ). Janus and the Bridge . American Academy at Rome , Rome . Johnston , S
, and baptism. Late Antiquity, early Judaism, and early Christianity. Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft, 176 . New York , pp. 1587 – 1609 . Brandt , O. ( Rev .) ( 2019 ). Octagonal churches but not other octagonal
