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Why and when do women have to fend for themselves? * Why is it significant to study their lives from this perspective? The answer to the latter question is clear: In a patriarchal society, women are subject to decisions made by men, who are almost always family members. A woman’s life is

In: “An Inspired Man”

exchange for “power over life and nature.” In short, “Kabbalah” as a whole is here reduced to absurd black magic, requiring of the author no actual acquaintance with the subject. Especially strange is the portrayal by Nadezhda Durova, the famous cavalry maiden turned writer. In her novel titled

In: The Veil of Moses

archbishopric in 1493. 3 Jewish life in Halberstadt resumed in the middle of the sixteenth century, when the population increased by the immigration of Jews expelled from Nordhausen. Jews were again harassed by the bishop, Bishop Henry Julius, who expelled them in 1594. Motivated, however, by the

In: Further Essays on the Making of the Early Hebrew Book

most of us manage to lead a life of almost total indifference to the suffering of entire nations, near and far, and to the distress of millions of human beings who are poor and hungry and weak and sick.’22 We remain indifferent to mass destruction. For it is the very same indifference that the

In: See Under: Shoah

comprising a mixture of everyday impressions largely borrowed from Balzac and Gothic tradition and adapted to “the frenetic school.” It should be stated at the outset that there were two to three hundred Jews living in the capital with nikolai’s permission—merchants and craftsmen2—who were subject to

In: The Veil of Moses

-Semitic mythology: his martyrdom was coupled with his cruelty as a ruler who robbed and enslaved the people of Egypt.) In any event, such interpretations have turned the living, full-blooded history of the Jewish people into a parade of phantoms sleep-walking toward an unknown goal. This is how, for example

In: The Veil of Moses

another center of Jewish life in the city. He was born in 1936 and aged 53 when the recording took place. As opposed to the first speaker, EK ’s first language was Turkish, a language in which he had also communicated with his parents, and now with his wife and children. He also attended the Turkish

In: New Perspectives on Judeo-Spanish and the Linguistic History of the Sephardic Jews

, 1825, no. 1:31. 5 Moskovskii vestnik, 1827, pt. 3, no. 11:303–9. 30 chapter two in his further endeavors in life. Here is a letter for your wife and a thou- sand florins from me for small returns in your business. Be honest and you may rely on me as your best friend and coreligionist.” The banker

In: The Veil of Moses

and with bitter tears falling from my eyes i lifted my hands to Heaven and cried out with tender anguish: “Son of the Living God! Would you really reject . . . the soul of this martyr, just because he did not know You? Be Merciful! Be Merciful! . . . “i dug a grave next to a sweetbrier bush and

In: The Veil of Moses

“that a decent life in line with justice and the proper attitude to the God of the Jews ( eusebeia ) will be rewarded by this God with happiness but that wickedness will be punished.” 46 Harold Attridge traces this aim in the scriptural first half of AJ , and indeed its contours can also be found in

In: In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus