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Judas is the archetypal traitor. The protagonist of numerous twentieth-century literary creations, his character is most often used to explore the issue of treason, as seen most recently in Judas, Amos Oz's latest novel, where, paradoxically, the apostle is presumed innocent. A historian examining this character from the perspective of Christian mythology, however, must offer quite a different interpretation, as does Giacomo Todeschini in Come Giuda. This article analyzes the origins of the Judas character from the first patristic exegesis until the 15th century, when he becomes the identifying mirror of the commonpeople, a category created to marginalize a group viewed as dangerously incapable of understanding the rules of material exchange. In Christian culture, Judas is, first and foremost, the man who betrayed Jesus for a pittance because he was unable to recognize the Saviour's infinite value. This interpretation of the character of Judas is alien to us; also alien is the logic of the charismatic economy that produced it and represents the “real” point of reference for successive fictional constructions of the medieval Judas. Whereas theologians and artists try to imagine “who Judas was”, we argue that historians focus, rather, on what the invention of Judas may have signified at a given period of time.
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Qu’il s’agisse d’un livre de recettes « juives », d’un cours dispensé à un jeune couple par un rabbin sur les lois « juives » du mariage, d’une défense pamphlétaire de l’État d’Israël en tant qu’État « juif » ou de la publication d’un texte psychanalytique sur le Moïse de la Bible hébraïque, toutes ces activités participent à une production définitionnelle à la fois collective, publique, collaborative ou conflictuelle du fait « juif ». Dans le monde francophone, celle-ci se déploie dans un espace public spécifique se constituant en lieu de « production » de judéité. En tant qu’espace d’identification incluant — mais sans jamais pouvoir entièrement s’y réduire — des dimensions ethniques, religieuses, diasporiques, culturelles, politiques et nationales, le judaïsme contemporain, de fait, est …
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The so-called period of the « United Monarchy » in Israel continues to raise serious problems for exegetes, historians and archaeologists alike. The debates are fierce, the views contradictory, and the arguments presented substantiate diametrically opposed theses. Drawing mainly on the ongoing debates in the field of archaeology, this paper presents data such as the use of pottery, 14C or inscriptions, to illustrate how tensions between scholars of diverse disciplines make it impossible to achieve a consensus. This impasse beckons a call to articulate a moratorium on research that tries to establish links between biblical texts and archaeology.
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More than a hundred Jewish loan societies were founded in Montreal between 1911 and 1945. Their emergence corresponds with crucial circumstances in the development of this cultural community. The form that these societies took and the diversity apparent in their orientations also reflect class differences and ideological ruptures present in it. These societies, the majority of which were credit cooperatives, tended to multiply at the moment when the caisses populaires Desjardins were taking off across Quebec. This parallel situation forces us to consider these Jewish institutions in a larger context and to raise the issue of the links that the two movements might have had between themselves.
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The recent boost in English translations of Rabbi Abraham Isaac Kook (1865-1935), the undisputed father of religious Zionism, may be considered a revealing juncture between Israeli and American Modern Orthodox Jewish communities. Upon establishing the features of theological translation in this homeland-diaspora framework, my paper offers a discussion of a dominant translation trend of Kook's thought in the 1990s, an ideologically motivated “export” of texts which has been largely determined by the transnational movement of people. The translators were American rabbis who emigrated and settled in Israel and the main target audience for the translations was the growing number of young American Jews making the one-year study visit in Israeli yeshivas before returning to American college life. The translations, I argue, were framed as a political polemic on the part of right-wing religious Zionism, aimed at promoting a highly nationalist, topical political interpretation of Kook's suggestive Hebrew works among English-speaking Modern Orthodox Jews, particularly those making the increasingly popular study visit in Israeli yeshivas – visits that have been associated with the persistent “slide to the Right” of Modern Orthodox Judaism in America in recent decades.
Keywords: theological translation, religious Zionism, Modern Orthodox Judaism, Rabbi Abraham Isaac Kook, Israeli-American Jewish relations, traduction de textes théologiques, sionisme religieux, judaïsme moderne orthodoxe, Rabbin Abraham Isaac Kook, relations juives israélo-américaines, Traducción teológica, sionismo religioso, judaísmo ortodoxo moderno, Rabino Abraham Isaac Kook, relaciones judías israelo-norteamericanas