Вестник Еврейского университета. История. Культура. Цивилизация. № 13 (31) 2009
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Краткий обзор новых книг по иудаике
КНОЛЬ И. Откуда мы пришли. Генетический код Библии. — Ор Йе-
худа: Двир, 2008. — 224 с.
Исследование израильского ученого-библеиста предлагает новый
взгляд на проблему этногенеза еврейского народа и ее отражение в
библейском тексте. Кноль утверждает, что Древний Израиль возник
в результате смешения трех этнических групп: беженцев из северных
регионов Сирии, ханаанеян из района Шхема и бежавших из Египта
еврейских рабов. Верования и обряды каждой из этих групп нашли
отражение в библейском повествовании об эпохе патриархов и об ис-
ходе из Египта и стали основой формирования единой религии — би-
блейского иудаизма. Исходя из этого базисного предположения, автор
дает оригинальную интерпретацию ряда вопросов, занимавших ис-
следователей Библии: происхождение имени Исраэль, исторические
основы рассказа об исходе из Египта, связь между религией Моисея
и религиозной реформой фараона Эхнатона, завет на горе Синай, ха-
рактер религии патриархов и др.
Dmitry Kopeliovich
Intertextuality in Jewish Literature of the Second Temple Period
is study examines the issue of the intertextual relations in Jewish lit-
erature of the Second Temple period, focusing on the biblical book of Es-
ther. e rst part presents hidden narrative links between Esther and more
ancient biblical stories, such as Abram and Sarai in Egypt (Genesis 12), the
Exodus narrative, and the war of King Saul against Amalek (1 Samuel 15).
It becomes evident that Esther’s story is built like a mirror re ection of the
ancient plots and appears as their antithesis. e author of Esther wanted
to correct what seemed to him as ‘the moral faults’ of his predecessors. His
composition is, in fact, an apology for Israel and its faith, and he strives to
create an ideal image of his people.
e second part of the article discusses critical views of the book of
Esther by later Hellenistic writers who rejected some of its conceptions and
ideas. us the author of 3 Maccabees was not satis ed with the idea of a
hidden miracle and wrote instead a ‘looking glass’ redemption story that
does not conceal God’s role in the events. Another example is the book of
Judith, which describes an ideal woman who saved her people from the
enemies’ invasion. In contrast to Esther, this heroine does not hide her eth-
nic identity, of which she is proud, does not hesitate to act, is faithful to
Je wish law and — most important — does not de le herself by coition with
a heathen. She is thus an ‘anti
-Esther’ character or her mirror re ection. So,
in a sense, later writers of the Hellenistic period did to the book of Esther
exactly what the author of Esther tried to accomplish with regard to ancient
biblical stories.
Boris Kotlerman
e Evil Spirit as a Way of Cultural Expression of Social Problems
e marvelous story of the Safed dibbuk, published for the rst time in
the Yiddish Mayse
-bukh (Basel, 1602), appeared in XVII century in several
variants. e present comparative textual study deals with similarities and
diversities between the rst printed version and the Hebrew texts of Sefer
nishmat khayim by Menashe Ben
-Yisrael (Amsterdam, 1652) and Sefer di-
vre Yosef by Yosef Sambari (Cairo, 1673?). Only the Mayse
-bukh, explicitly
mentions a sexual “deviation” (sodomy) that is punished in the story. While
SUMMARIES
ʬʤʥʰʷ ʬʠʸʹʩ ,ʥʰʠʡ ʯʩʠʮ .ʰʺʤ ʬʹ ʩʨʰʢʤ ʯʴʥʶʤ"ʪ .–ʤʣʥʤʩ ʸʥʠ : ʸʩʡʣ ,2008 .–
224ʲ '
262 Summaries 263Summaries
the Hebrew variants are centered on the praise of the Kabbalistic teachings
of Rabbi Isaac Luria (1534
–1572), the Yiddish version may re ect a real
event, with the dibbuk providing for a cultural expression of certain social
problems.
Lara Lempertiene
“Hagiography” of the Haskalah: Construing the Image of an Ideal Jew in
Early Maskilic Periodicals
is article discusses — on the basis of publicist writings and journal-
ism — the characteristics of the educational and ideological program, which
the rst and second generation of maskilim in Germany and in Austria
–
Hungary began to implement. is program, many features of which were
later assimilated by the Russian maskilim, aimed at constructing a new Jew-
ish identity by rede ning its traditional components: abandoning some of
them, and on the other hand, enriching Jewish identity with new elements
meant to bring Judaism closer to the cultures of the surrounding peoples.
e author focuses on the genre of biographies as an important channel for
disseminating the above program, analyzing the relevant texts in the rst
maskilic Hebrew periodicals: Ha
-meassef of Germany, Bikkurei ha-Ittim of
Austria
-Hungaria, and Pirqei Tsafon and Ha-karmel of Russia.
Igor Semyonov
e Metamorphoses of the Epithet “Jewish” in Dagestanian Traditional
Stories
e article analyzes a number of traditional narratives, where inhabit-
ants of some Dagestanian villages are branded as either “Jews” or “Armeni-
ans”, “Georgians” or “Russians”. e author suggests that in the majority of
such instances all the above epithets are synonyms of the term “ancient”.
Velvl Chernin
“S’iz nito do keyn Got’s kozakn”: e Religious Life of Soviet Jewry and
Soviet Jewish Literature from the 1960s to the 1980s.
is study examines those relatively rare instances when Soviet Jewish
authors, writing in various languages, touched on religious topics in their
works. is was done under conditions of an atheistic ideological pressure
by a totalitarian regime, which was greatly felt in Soviet literature as a whole
and in Yiddish Soviet Literature in particular. e article focuses on a com-
parative analysis of two short stories — one, in Yiddish, Di edermoyz ( e
Bat) by Heshl Rabinkov was o cially published, whereas the second, in
Hebrew, Esrim Ha
-gibborim (Twenty Heroes) by Zvi Preygerzon, remained
unpublished. eir plots are quite similar — both short stories deal with an
attempt to reestablish a Jewish religious community in the Soviet Union of
the post
–Stalin era, but the attitudes to these attempts — of the “legal” Yid-
dish writer and the clandestine Hebrew one — di er substantially.
Avraham Grossman
Religious Polemics and Moralizing Tendency in Rashi’s Commentary to
the Torah
e article suggest a revision of the existing view, according to which
Rashi in his commentaries to the Torah was governed exclusively by exeget-
ical concerns — the need to single out the di cult places in the biblical text
and to clarify their meaning. e author argues that, in fact, Rashi’s choice
of midrashic motifs was sometimes far from purely exegetical, tailored in-
stead to propagate the commentator’s own outlook and/or to address the
concrete concerns of his time — mainly, the polemic with Christianity.
us, polemical anti
-Christian strategies may be discerned both in Rashi’s
interpretation of certain biblical passages, and in his appraisal of some pro-
tagonists of the Torah narrative. In addition to that, Rashi seems to have
ascribed a great importance to certain cherished religious and moral values
and was eager to incorporate their discussion — even if sometimes arti -
cially — into his commentary.
Uriel Simon
Peshat Exegesis of Biblical Historiography: Historicism, Dogmatism, and
Medievalism
e article deals with the following question: to what extent were the
philological
-contextual (peshat) exegetes of the Middle Ages open to the
biblical historical perspective — in spite of their beliefs concerning the
sanctity of Scripture on the one hand, and their medieval mentality on the
other? A number of characteristic tendencies are outlined.
In the light of absence of contemporary historiography, the conven-
tional solution for them seems to have been to theologize and moralize
the accounts in Genesis and biblical historiography in general. Only a few
exegetes recognized the value, albeit secondary, of chronological, genea-
logical, and demographic data.
e sages’ commitment to the eternal status of the Jewish command-
ments and ethics is buttressed by midrashim that describe the Patriarchs
as having observed all of the commandments. In the Spanish School, the
image of Abraham as a Talmudic scholar is paradoxically transformed into
that of a medieval scholar who observes all of the commandments that were
revealed to him through his inquiry.
264
Summaries
In accordance to the medieval perception of history and science as “stat-
ic”, the peshat exegetes had little hesitation about interpreting Scripture in
the light of their own times.
Responding to obvious biblical anachronisms, some exegetes do reach
a historical perspective regarding the time of the book’s composition, the
identity of its author, and even its internal evolution.
Сведения об авторах
Авраам Гроссман — профессор, Еврейский Университет в Иерусалиме,
отделение истории еврейского народа.
Борис Котлерман — доктор философии, университет Бар-Илан, отделе-
ние еврейской литературы, Центр изучения идиша им. Рены Косты.
Дмитрий Копелиович — Еврейский университет в Иерусалиме, отделе-
ния библеистики и религиоведения; университет Бар-Илан, отделение
иудаики.
Лара Лемпертене — доктор философии, Вильнюсский университет.
Игорь Семенов — кандидат исторических наук, научный сотрудник Ин-
ститута истории, археологии и этнографии Дагестанского научного цен-
тра Российской АН, Махачкала.
Уриэль Симон — профессор, университет Бар-Илан, отделение библей-
ских исследований.
Дмитрий Фельдман — кандидат исторических наук, Российский госу-
дарственный архив древних актов.
Велвл Чернин — доктор философии, Центр Чейза по развитию иудаики
на русском языке, Еврейский ун-т в Иерусалиме.
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Center for Jewish Studies in Russian
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e Hebrew University of Jerusalem
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научное издание
Вестник Еврейского университета № 13 (33)
Gesharim, Jerusalem
Tel./fax: (972)12162412527
Fax: (972)12162412505
eImail: house@gesharim.org
Мосты культуры, Москва
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www.gesharim.org
Издатель М. Гринберг
Зав. редакцией И. Аблина (Москва)
О. Константинова (Иерусалим)
Художественное оформление Г. Златогоров
Компьютерная верстка И. Пичугин
Корректор А. Коссовская