Judaica Ukrainica

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https://ekmair.ukma.edu.ua/handle/123456789/15130

is a peer-reviewed trilingual annual journal which seeks to enhance Jewish Studies in Eastern Europe in general and in Ukraine in particular. JU accepts scholarly contributions - articles and documentary publications - in a variety of fields ranging from Jewish civilization broadly conceived to Jews, Jewish history and culture in Ukraine. JU also welcomes reviews and review essays of most recent publications in relevant subfields of Jewish Studies.

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Discourse Particles in Biblical Hebrew Directives
(2012) Lyavdansky, Alexey
Discourse particles in Biblical Hebrew are a relatively recent subject of study. It is yet to be determined, which linguistic expressions in Biblical Hebrew should be counted as discourse particles, or discourse markers. Moreover, the functions of already known discourse particles in Biblical Hebrew were not properly assessed. The present paper is focused on the functions of discourse particles in Biblical Hebrew directive utterances (requests, commands, suggestions, permissions). The study was carried out on the basis of the analysis of all directive utterances (directive turns in dialogue) within the biblical Book of Judges. Contrary to the previous studies of Biblical Hebrew discourse particles, the attention is drawn not only to the functioning of a certain particle (form-to-function approach), but the attempt is made to determine a slot, which may be filled with a particle or its synonym, or left unfilled (functionto-form approach). The functional slots for discourse particles are created by discourse structure of a turn in dialogue. Most of the directive utterances in dialogue are composed of the core discourse act(s), represented by imperative clause(s), and the supportive discourse act(s), usually represented by assertive clause(s). Discourse particles are put either before the core discourse act in the directive utterance, or before the supportive discourse act. The main part of the article is dedicated to the analysis of seven discourse particles used in Biblical Hebrew directive utterances: ki, ʔ aḥăre ʔ ăšär, (wǝ)ʕattå, nå, hinne, hălo, and raq. The result of the study shows, that some of these particles may be grouped together as synonyms, because they are used in the same positions: ki and ʔ aḥăre ʔ ăšär; (wǝ)ʕattå and nå; hinne and hălo. On the other hand, they are not absolute synonyms, which is exemplified by the contrastive analysis of ki and ʔ aḥăre ʔăšär. Since the particle raq is used rarely as a discourse marker, the examples in the Book of Judges are not sufficient to formulate even a preliminary conclusion. The status of nå as a discourse particle is not yet clear; the question needs further investigation. The results of this study are preliminary and will be tested in a future publication, based on a broader source material.
Moses, Author of Job: Defending the Biblical God in the Roman East
(2013) Wogman, Michael
Interpretation of Job was existentially important for Late Antique Judaism, faced with the problem of useless suffering on the one side, and with Gnostic challenges on the other. Although most amoraic reactions to it underscore Job’s fault and God’s justice, it seems to be more motivated by anti-Christian polemics, rather than fundamental answer to the questions posed by Job. Still, the association of the book with the authority of Moses implies some other answer to Job, which can be reconstructed from midrashic depictions of Moses and Hellenistic traditions of Job as the mystical seer. Analyzing Job’s influence on both pre-tannaitic apocalyptism and the Talmudic portrait of Moses, we are able to grasp a reading of Job as a theophanic story about an intimate meeting with the Godhead. The rabbis who attributed Job to Moses implied by this ascription a new vision of the world, within which no positive theodicy was possible; instead, a personal relation with capricious and powerful Creator was to be sought by means of Judaic practice.
The Niphal of the Hebrew Verb נחם and Its Reception in Early Jewish Sources
(2015) Staalduine-Sulman, Eveline van
In one Biblical chapter, I Sam. 15, two contradictory things are said concerning God: He repents that He made Saul king over Israel (vv. II and 35) and He is no human being that He repents (v. 29). This contradiction is in itself worth investigating, but the thought that the Almighty God could feel remorse or have a change of mind is intriguing too. Can we state that God – with features such as omniscience, omnipotence, and immutability – can repent? Because this is a dogmatic question, we will not be able to answer it. But this article will provide elements for the discussion of such questions in systematic theology.
No Name Woman: Noah's Wife and Heterosexual Incestuous Relations in Genesis 9:18-29
(2012) Blackmer, Corinne
The terse story of Noah and Ham has puzzled scholars since antiquity. While most critics have argued that castration, homosexual paternal incest, or voyeurism explain why Noah pronounces the severe curse of permanent servitude on Ham’s son, Canaan, this article shows that the preponderance of evidence makes clear that Ham’s offense is heterosexual maternal incest. Ham has sex with his mother, Noah’s wife, after Noah loses consciousness from wine. Ham brags about what he has done to his brothers, because he has displaced his father, become the patriarch, and, ironically, fulfilled the injunction to “be fruitful and multiply”. Canaan is cursed because he is the product of this illicit union. Noah’s wife, who should have an individual name and identity that comports with her stature as the second mother of creation, is buried under indirect language of “the nakedness of the father” that at once disguises and draws attention to her unspeakable importance in this story.
The Pronunciation of the Sacred Tetragrammaton: an Overview of a Nomen Revelatus that Became a Nomen Absconditus
(2013) Vasileiadis, Pavlos D.
The Biblical name of God has a long history of use by the Israelites of Moses’ day that extends even back to the days of the patriarchs and, according to the biblical record, even to the early days of humanity. Although it was known by peoples in lands outside Israel - as in Egypt probably since the late 15th century BCE (list at the temple of Soleb at Nubia written during Amenhotep III) and the land of Moab since the 9th century BCE (Mesha Stele) - it seems that it became more widely known during the Hellenistic and Roman periods. Greek philosophical trends influenced decisively Jewish theology. The name of God was gradually silenced inside of Judaism. At the same time, the name proper was translated and diffused in new directions across Europe and America. Renaissance humanism and the development of Hebrew linguistics contributed to the use of the sacred name to an unprecented degree. Starting from the Second Temple period (200 BCE - 70 CE) down to the present time, this is an attempted overview of the thrilling story of the pronunciation of the Biblical name of the Supreme Being.
Rationalism in the Talmud: Taʻam and Middot
(2013) Dymerets, Rostyslav
This paper analyzes Talmudic rationalistic approaches (that include middot of R. Akiba and R. Ishmael) to interpretation of the meaning (ta‘am) of the Biblical text each of which actually presents a kind of application of the meaning of the text to different situations in reality. It is argued that these approaches are mutually complementary and designed for different kinds of situations, and that each has its limitations. However, each of them does present a system of interpretation based on concept of the existence of a connection between a pair of fundamental concepts which are those of inclusion - exclusion (in R. Akiba’s method) and more - less (in R. Ishmael’s method). Both these pairs of concepts are conceived as to direct the human mind to the state of full comprehension of the meaning of the Torah which must be expressed in its ability to derive laws for every possible situation on the basis of already existing laws obtained from God through His Revelation.
Transformation of Poetical Lines of the Song at the Sea (Exod. 15:1-18, 21) in the Targum Onkelos
(2014) Tsolin, Dmytro V.
The translation technique of biblical poetry in the Targums has a unique character: on the one hand, it exhibits a tendency to imitate the original verse structure patterns; on the other hand, it possesses elements of original, distinctive poetical forms which have some resemblance to other poetic traditions of the period of Late Antiquity (e.g., Jewish liturgical poems and early Christian poetry in Syriac). In connection with this specificity a question arises: how does the targumic poetic paraphrase differ from its Hebrew original?

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