Download Against the Apocalypse: Responses to Catastrophe in Modern by David Roskies PDF

By David Roskies

This article records a nearly unknown bankruptcy within the background of the refusal of Jews in the course of the a while to give up. the writer employs wide-ranging scholarship to the Holocaust and the thoughts linked to it, in confirmation of either continuities and violent endings.

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Additional info for Against the Apocalypse: Responses to Catastrophe in Modern Jewish Culture (Judaic Traditions in Literature, Music, and Art)

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If it is for the Torah scroll that you are weeping, lo, the Torah is fire, and fire cannot consume fire. " (8:12) In a later account (B. Abodah Zarah 18a), the details of his torture are laid out in starker detailtufts of wet wool are placed over his heart to prolong the burning, and the executioner throws himself into the fire as wellbut the essentials of the story, its paradigmatic qualities, remain unchanged. 2009 10:24:04] page_32 < previous page page_32 next page > Page 32 who transcends the barbarity of his executioners, transforms the torture into triumphant martyrdom.

The scroll is mere flesh, but its spirit is indestructible. This story anticipates two directions taken by rabbinic Aggadah in response to catastrophe. ), storytelling traditions such as these about the early rabbis were expanded into small-scale rabbinic biographies, just as rabbinic behavior was read back into biblical times. Abraham, Isaac, and Jacob were refashioned as proto-rabbis. Even the most skillfully dramatized biographical segments, however, were still embedded in a wider body of legal and exegetical concerns, and it was not the course but the meaning of the life that mattered.

2009 10:24:09] page_36 < previous page page_36 next page > Page 36 past heroes, such as Rabbi Akiva, into the fabric of religious life; and these rituals, as augmented over time, became the living text of Jewish memory. In the three weeks between the seventeenth of Tammuz and the ninth of Av, the final stages of defeat and destruction of both Temples were reenacted in the synagogue. To set the stage, not so much historically as morally, the opening chapters of Jeremiah and Isaiah were read during this three-week period.

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