By Shawn Lichaa, Visit Amazon's Nehemia Gordon Page, search results, Learn about Author Central, Nehemia Gordon, , Meir Rekhavi
Karaite Judaism is the oldest kind of Judaism on this planet. this present day such a lot Jews reside by way of the lessons of the Talmud written through the Rabbis 1500 years in the past. In agreement, Karaite Jews nonetheless adhere to the Hebrew Scriptures (Tanakh) published by means of the Almighty to the prophets of old Israel. Karaites think that our stroll with God has to be in keeping with the Hebrew Scriptures, no longer on man-made spiritual doctrines and sanctified traditions. The Hebrew Scriptures comprise a wealthy historical past of divine guide, background, prophecy, knowledge, and poetry which enhance our non secular lives. The learn is invited to discover Karaite Judaism and the Karaite knowing of Scripture with many of the world's optimum Karaite students. This ebook solutions universal questions about Karaite Judaism reminiscent of: What do Karaites think? whilst was once Karaite Judaism based? Do the Hebrew Scriptures aid the belief of an "Oral" legislations? Do Karaites take the Bible "literally"? Why do not Karaites gentle Sabbath Candles? How does the Biblical calendar paintings?
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Additional resources for As It Is Written: A Brief Case for Karaism
First, wailing is presented in terms of the healing eﬀect of weeping and the covert dialogues that the tears bring in train. By examining the wailer’s curative intentions and the audience’s performed response, I show that wailing plays a role in working through grief at two levels: ﬁrst at the individual level, at which it also deﬁnes the continuation of the experience of loss in the mourners’ lives, and then at the collective level, due to its ability to close in on the audience and unite it in the solidarity consciousness of a collective in exile.
Indeed, in a society still dominated by the Western patriarchal order, the last of the wailing women are susceptible to this kind of triple marginalization. If one may apply to them a common metaphor in the ﬁeld of critical gerontology, one may say that they are “transparent,” like most elderly women in modern societies and women who belong to groups that come into contact with values that glorify bodily aesthetics, beauty, youth, and efﬁciency (Arber and Ginn 1991). Furthermore, one may detect their absence in the feminist discourse, which until recently excluded aged women from the collective of women whose status merits discussion (Bernard, Chambers, and Granville 2000) and, oddly, their absence in the Israeli feminist discourse, which, in addition to excluding aged women, has focused almost entirely on Ashkenazic women (Motzaﬁ-Haller 2001; Dahan-Kalev 2002, 2005).
The dialogues elicit a collection of lamentations that are presented in succession. Chapter 3, “Giving Words,” identiﬁes categories in the wailing discourse and draws discursive lines with which one may understand them. The categories are sorted in accordance with a model comprising four arenas of identity in which the self and the Other meet. This split presentation sheds light on the voice that the wailer works through—a representative dialogic of others, living and dead—and the gift that her wailing lyrics award to members of the community.