scholarly journals Unknown pages of the state of sheba history in the context of modern and biblical archaeology

2021 ◽  
Vol 4 (2) ◽  
pp. 149-159
Author(s):  
A. Fedyaev ◽  
R. Valeev ◽  
R. Fedyaeva
Keyword(s):  
Semantic Analysis ◽  
The State ◽  
The Sun ◽  
Fractal Approach ◽  
15Th Century ◽  
Biblical Archaeology ◽  
Religious Doctrine ◽  
Egyptian Religion ◽  
State Of Israel ◽  
Southern Iraq

In the Sheba state, 2 thousand years before the emergence of Islam, there was a monotheistic doctrine unknown to science, whose supporters were called the first Arabian prophets (hanifas) and actually equated with Muslims. This conclusion was obtained using the modern methodology of cognition — fractal approach, hermeneutics methods, logic-semantic analysis, abdication, etc. The results of the study showed, that at the end of the 15th century ВС the Egyptian religion of the Sun ('Monism) was perceived in the Sheba state, where King Yataamar ruled, and became the spiritual basis of this 157 civilization. After the conflict with the state of Israel (loth century ВС), the Queen of Sheba was forced to recognize the power of King Solomon and his religion. During the revival of this state in the VIII century ВС, Atonism was again declared the official religion until the V century ВС. This religious doctrine, which arose during the reign of Pharaoh Akhenaten (1436—1402 ВС), did not disappear shortly after his death (according to modern Egyptologists), and today is represented in the beliefs of the Mandei community (southern Iraq) and their scripture by Jinze.

Israel's Problems—and Ours

Worldview ◽  
1975 ◽  
Vol 18 (1) ◽  
pp. 25-29
Author(s):  
James Finn
Keyword(s):  
Middle East ◽  
The State ◽  
The Sun ◽  
Religious Observance ◽  
Yom Kippur War ◽  
Old City ◽  
Special Quality ◽  
New Perspective ◽  
State Of Israel

Jerusalem. The Old City. The Wailing Wall. Jom Kippur, 1974. The sun is bright, the sky blue, the air clear and crisp as worshippers first straggle and then seem to flow into the large square and toward the Wall, having first passed—as we all must—through the narrow funnel of military inspectors. Neither a Jew nor an Israeli, nor an uncritical admirer of the State of Israel, I nevertheless feel the special quality of this religious observance. It is marked not only by its usual solemnity but by the burden of being the first anniversary of the Yom Kippur War of 1973, the war that destroyed. the semieuphoria in which Israel had existed since 1967 and placed in new perspective the shifting relations of the nations of the Middle East.

B'nai B'rith on the European continent after World War Two

1992 ◽  
Vol 13 (2) ◽  
pp. 101-126
Author(s):  
Hans Levy
Keyword(s):  
Second World War ◽  
The State ◽  
Jewish Organization ◽  
World War Two ◽  
World War ◽  
European Continent ◽  
History Of ◽  
State Of Israel ◽  
Second World

The focus of this paper is on the oldest international Jewish organization founded in 1843, B’nai B’rith. The paper presents a chronicle of B’nai B’rith in Continental Europe after the Second World War and the history of the organization in Scandinavia. In the 1970's the Order of B'nai B'rith became B'nai B'rith international. B'nai B'rith worked for Jewish unity and was supportive of the state of Israel.

The reality of translating literature from Hebrew to Arabic The novel as a model

2020 ◽  
pp. 149-164
Author(s):  
أميرة عبد الحفيظ عمارة
Keyword(s):  
Financial Support ◽  
Academic Research ◽  
Arab Countries ◽  
The State ◽  
The Novel ◽  
Peace Agreement ◽  
Existential Anxiety ◽  
Publishing Houses ◽  
Arab Descent ◽  
State Of Israel

This research is interested in studying the reality of translation from Hebrew to Arabic, especially the translation of novels. The research relied on translated and published novels, from certain publishing houses, and it includes about 29 novels translated from Hebrew to Arabic. The first translation in this field was Ahavat Zion )loving Zion(, a novel by Abraham Mapu (1808-1867), translated by Salim Al-Dawoodi, and published by the Al-khidewiah Press in Cairo in 1899. Translations from Hebrew to, and vice versa, had Flourished after the establishment of the State of Israel, in particular after 1967 War, and resumed after the peace agreement with Israel. The largest wave of such translations was carried out in newspapers, magazines and academic research in part. The eighties and nineties of the last century were a period of translation activity in regard of partial translations in newspapers. The numbers of translations of full novels published so far have not exceeded thirty in most cases, and the number of translations published in Israel is approximate to the translations published in the Arab countries. The trends of novels that were translated inside Israel were of specific trends, and the translated works that were chosen were initiated, encouraged, and financed by organizations supported by the Israeli establishment. In addition, the translators also had a role in choosing the translated novels into Arabic to obtain financial support. As for the translated Hebrew works in the Arab countries, their focus was on the conditions and sufferings of the Israelis from Arab descent in Israel, and on the failure of Zionism and the issues of existential anxiety the Israelis are experiencing.

Moshe Safdie at Yad Vashem: Architecture, Politics, Identity

Pólemos ◽  
2019 ◽  
Vol 13 (1) ◽  
pp. 43-62
Author(s):  
Paolo Coen
Keyword(s):  
Initial Phase ◽  
The State ◽  
Jewish State ◽  
History Museum ◽  
The Holocaust ◽  
International Reputation ◽  
The 1950S ◽  
State Of Israel ◽  
Yad Vashem

Abstract This article revolves in essence around the contributions made by the architect Moshe Safdie to the Yad Vashem memorial and museum in Jerusalem. Both probably need at least a brief introduction, if for no other reason than the nature of the present publication, which has a somewhat different scope than the type of art-historical or architectural-historical journals to which reflections of this kind are usually consigned. The first part draws a profile of Safdie, who enjoys a well-established international reputation, even if he has not yet been fully acknowledged in Italy. In order to better understand who he is, we shall focus on the initial phase of his career, up to 1967, and his multiple ties to Israel. The range of projects discussed includes the Habitat 67 complex in Montreal and a significant number of works devised for various contexts within the Jewish state. The second part focuses on the memorial and museum complex in Jerusalem that is usually referred to as Yad Vashem. We will trace Yad Vashem from its conception, to its developments between the 1950s and 1970s, up until the interventions of Safdie himself. Safdie has in fact been deeply and extensively involved with Yad Vashem. It is exactly to this architect that a good share of the current appearance of this important institute is due. Through the analysis of three specific contributions – the Children’s Memorial, the Cattle Car Memorial and the Holocaust History Museum – and a consideration of the broader context, this article shows that Yad Vashem is today, also and especially thanks to Safdie, a key element in the formation of the identity of the state of Israel from 1967 up until our present time.

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