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130 years of Stanislav Vinaver: documentary
No full textFilm "130 godina Stanislava Vinavera" posvećen je poznatom srpskom piscu, prevodiocu, diplomati i novinaru jevrejskog porekla. Stanislav Vinaver je rođen u uglednoj jevrejskoj porodici 1891. godine u Šapcu, a umro je 1955. godine u Niškoj Banji. Učestvovao je u balkanskim i Prvom svetskom ratu kao dobrovoljac. Sa vojskom je preko Albanije stigao na ostrvo Krf, gde je radio kao službenik državnog Presbiroa. Informativno-diplomatske poslove obavljao je u Francuskoj, Velikoj Britaniji i Petrogradu. Nakon rata bio je zaposlen u Ministarstvu prosvete, a potom se posvetio novinarskoj karijeri. Pripadao je talasu modernističkih srpskih pisaca i bio je utemeljivač ekspresionističkog pokreta. Skoro čitav Drugi svetski rat proveo je u koncentracionom logoru u Nemačkoj. Poslednjih deset godina svog života posvetio se profesionalnoj književnoj karijeri. Na srpski jezik je prevodio dela sa engleskog, francuskog, poljskog, češkog, ruskog i nemačkog jezika.The film "130 years of Stanislav Vinaver" is dedicated to the famous Serbian writer, translator, diplomat, and journalist of Jewish origin. Stanislav Vinaver was born in a prominent Jewish family in 1891 in Šabac. He died in 1955 in Niška Banja. He participated in the Balkans and the First World War as a volunteer. With the army, he came to the island of Corfu to Albania, where he worked as an official of the State Press Biro. He performed information and diplomatic work in France, Great Britain, and St. Petersburg. After the war, he was employed at the Ministry of Education and then devoted himself to a journalistic career. He belonged to the wave of modernist Serbian writers and was the founder of the expressionist movement. He spent almost the entire Second World War in a concentration camp in Germany. For the last ten years of his life, he dedicated himself to a professional literary career. He translated works from English, French, Polish, Czech, Russian, and German into Serbian.Trajanje (duration) 01:26:24 min.Film je nastao realizovan zahvaljujući finansijskoj pomoći Saveza jevrejskih opština Srbije iz sredstava dobijenih na osnovu Zakona o otklanjanju posledica oduzimanja imovine žrtvama Holokausta bez živih zakonskih naslednika.The film has been realized thanks to the financial support of the Federation of Jewish Communities of Serbia from the funds acquired pursuant to the Law on remedying the consequences of seizure of assets of Holocaust victims with no living legal heirs.Podaci o autorima preuzeti sa odjavne špice
Synagogues and Jewish heritage in Southeastern Europe: International scientific proceedings
No full textTematski zbornik naučnih radova koji se odnosi na različite aspekte problematike sakralne jevrejske kulturne baštine, odnosno na tematiku sinagoga i drugih jevrejskih verskih objekata na prostoru jugoistočne Evrope, a koji je pred čitaocima, predstavlja zajednički izdavački poduhvat Prirodno-matematičkog fakulteta Univerziteta u Novom Sadu, Filozofskog fakulteta Univerziteta u Novom Sadu i Arhiva Vojvodine. Projekat koji korespondira sa ovim zbornikom i koji je dostupan na internetu obuhvatao je izradu posebne interaktivne mape, odnosno mapiranje svih lokaliteta i izradu digitalne karte sa najvažnijim informacijama o sinagogama na prostoru AP Vojvodine sa ciljem upoznavanja šire javnosti sa svim vrednostima i atraktivnostima jevrejske sakralne baštine koja je privlačna sa aspekta kulture, turizma i istorije. U uvodnom radu ovog zbornika, autori će skrenuti pažnju na broj i raspored iščezlih sinagoga na prostoru Autonomne pokrajine Vojvodine tokom XX veka. Najveći broj sinagoga izgrađen je poslednjih decenija XIX i prvih decenija XX veka. Njihov raspored na prostoru sadašnje AP Vojvodine bio je relativno pravilan. Tokom Drugog svetskog rata nemačka okupaciona vlast u Banatu i hrvatska u Sremu bila je najzaslužnija za rušenje jevrejskih sakralnih objekata. Oni su donekle očuvani na prostoru Bačke i njihovo propadanje u ovoj regiji počinje sa Završetkom drugog svetskog rata. Na prostoru AP Vojvodine ovo istraživanje dokumentuje 57 srušenih sinagoga, sa dve još uvek postojeće, u Subotici i Novom Sadu, kao i jednu u Zemunu.This thematic collection of scholarly papers explores various aspects of Jewish sacral cultural heritage, with a focus on synagogues and other Jewish religious structures in Southeast Europe. It is a joint publication by the Faculty of Sciences and the Faculty of Philosophy at the University of Novi Sad, in collaboration with the Archives of Vojvodina. The related project, which is available online, includes the development of a special interactive map that plots all locations and provides key information about synagogues in the Autonomous Province of Vojvodina. Its goal is to raise awareness of the cultural, historical, and touristic importance of Jewish sacral heritage. In the introductory paper of this volume, the authors highlight the number and distribution of synagogues that vanished across Vojvodina during the 20th century. Most were built in the last decades of the 19th century and the early decades of the 20th century, with a relatively even distribution across the current territory of Vojvodina. During World War II, the destruction of Jewish religious buildings was mainly carried out by the German occupying forces in Banat and the Croatian authorities in Srem. In Bačka, some synagogues remained intact, though their deterioration began after the war. This research records a total of 57 synagogues in Vojvodina that were demolished, with two still standing - in Subotica and Novi Sad - and one in Zemun.Radovi na srpskom i engleskom jeziku (papers in Serbian and English).Str. 9-11: Reč izdavača / Nebojša Kuzmanović.Str. 13-16: Predgovori / Gideon Greif, H.E. Yahel Vilan, Isak Asiel.Link: [https://arhivvojvodine.org.rs/sinagoge-i-jevrejsko-nasledje-u-jugoistocnoj-evropi/
From a camp rabbi to a representative of the Jewish World Congress: Hermann Helfgott, prisoner nr. 7488
No full textРабин Херман Хелфгот, алијас Цви Асарија (1913-2002), један је од најпознатијих ратних заробљеника официрског логора Еверсхајде. Његове свестране активности у послератном периоду имале су значајан утицај на немачко-јеврејски живот, боље разумевање између хришћана и Јевреја, као и на немачко-израелске односе. Хелфгот је саставио историјске, аутобиографске и теолошке списе. У својим мемоарима, под називом: „Ми смо сведоци“, објављеним 1975. године на немачком језику и заснованим на његовом ратном дневнику, пише о животу ратног заробљеника. Провео је више од две године затворен у официрском логору Оснабрик, Офлаг VI Ц.Rabin Herman Helfgot, alijas Cvi Asarija (1913-2002), jedan je od najpoznatijih ratnih zarobljenika oficirskog logora Evershajde. Njegove svestrane aktivnosti u posleratnom periodu imale su značajan uticaj na nemačko-jevrejski život, bolje razumevanje između hrišćana i Jevreja, kao i na nemačko-izraelske odnose. Helfgot je sastavio istorijske, autobiografske i teološke spise. U svojim memoarima, pod nazivom: „Mi smo svedoci“, objavljenim 1975. godine na nemačkom jeziku i zasnovanim na njegovom ratnom dnevniku, piše o životu ratnog zarobljenika. Proveo je više od dve godine zatvoren u oficirskom logoru Osnabrik, Oflag VI C.Rabbi Hermann Helfgott, alias Zvi Asaria (1913-2002), is one of the best-known prisoners of war of the Eversheide prison camp for officers. His versatile activities in the after-war period made a significant impact on German-Jewish life and a better understanding between Christians and Jews as well as German-Israeli relations. Helfgott compiled historical, autobiographical, and theological writings. In his memoirs, entitled 'We Are Witnesses,' published in 1975 in the German language and based on his war journal, he writes about the life of a war prisoner. He spent more then two years incarcerated at the Osnabrück prisoner of war camp for officers, Oflag VI C.Slika Hermana Helfgota (photo of Hermann Helfgott)
The Voice of B'nai B'rith "Gavro Schwartz" Croatia, no. 23, November 2021
Get PDFOvo je Glasnik lože B'nai B'rith (BB), udruge koja sa sjedištem u Zagrebu djeluje u Hrvatskoj kao jedna od mnogih osnovnih jedinica velike obitelji svjetske nevladine organizacije B'nai B'rith, što na hebrejskom znači "Sinovi zavjeta". Glasnik donosi vijesti o aktivnostima židovskih zajednica, kako u Hrvatskoj tako i u Izraelu i Europi. Namjera izdavača je da glasnik izlazi četiri puta godišnje. Izlazi samo u elektronskom obliku. U ovom broju su predstavljeni tekstovi: Darko Fischer: Uz dvadesettreći broj BB Glasnika ... Berta Belson: Spirala apsurda - sukob Izraela i Hamasa ... Đuro Švarc (Schwarz): U jasenovačkim logorima smrti (2) ... Narcisa Potežica: Knjiga o Lei Deutsch ... Anne Maria Gruenfelder: Preživjeli Holokausta - povratak u "domovinu" i dolazak u domovinu.This is the Voice of the Lodge B'nai B'rith (BB), an association based in Zagreb that operates in Croatia as one of the many basic units of the large family of the world NGO B'nai B'rith, which in Hebrew means "Sons of the Covenant". The newsletter brings news about the activities of Jewish communities, both in Croatia and in Israel and Europe. The publisher's intention is for the newsletter to be published four times a year. It is published only in electronic form. This issue presents the following texts: Darko Fischer: Editorial to the nineteenth issue of The Voice of BB ... Berta Belson: The spiral of absurdity - the conflict between Israel and Hamas ... Đuro Švarc (Schwarz): In Jasenovac Death Camps (2) ... Narcisa Potežica: A book about Lea Deutsch ... Anna Maria Grunfelder: Überlebende der Shoa - Rückkehr oder such "Heimkehr".Časopis „Glasnik lože B'nai B'rith“, Hrvatska dostupan je na Internet stranici [https://bnaibrith.hr/hr].Magazine „Voice of the Lodge B'nai B'rith“, Croatia is available on the website [https://bnaibrith.hr/en]
Jews in Croatia: upgrade of the Research and Documentation Centre victim database
Get PDFOsnovna zadaća ove knjige je da svaka žrtva Holokausta u Hrvatskoj ima svoje ime i prezime, ali i da, koliko je to moguće, znamo i gdje je živjela te kada i gdje je stradala. Do tih podataka smo došli nakon dvadesetak godina rada na našoj bazi podataka u Istraživačkom i dokumentacijskom centru u Židovskoj općini u Zagrebu. Taj rad je započet 2000. godine. Najprije smo istražili i napravili bazu podataka o članovima Židovske općine u Zagrebu (dr. Švob Melita i ing. Zoran Mirković) koju smo kasnije dopunili podacima o ostalim židovskim općinama u Hrvatskoj i publicirali u knjizi Melite Švob "Židovi u Hrvatskoj - Židovske zajednice 2004. godine". Nova kompjutorska baza (ing. Goran Vlahović) je 2007. godine stavljena na Internet uz mogućnost korekcije i dopune podataka. Tokom narednih 15 godina, od preživjelih članova obitelji, prijatelja stradalih i institucija, primili smo tisuće upita, dopuna i korekcija podataka, koje smo uz potporu projekata Claims Conference, unosili u bazu. Nova, ispravljena baza, rađena je u suradnji i poslana je u Yad Vashem i nalazi se na našoj WEB stranici. Štampana verzija baze nužno je potrebna jer se još uvijek koriste i citiraju podaci iz knjige štampane daleke 2004.godine. U ovoj knjizi, nalaze se ispravljeni podaci baze podataka o žrtvama Holokausta u Hrvatskoj u svih 30 židovskih općina koje su nekada postojale u Hrvatskoj.In this book, we made research on 30 Jewish communities which existed before the Second World War and most of their members lost their lives in the Holocaust. Only 10 of the communities succeeded to renew their activity after the war. We have given a list of the names of Jews who perished in the Holocaust. There were difficulties in collecting the data, ranging from differences in ways of recording evidence to variations in the ways of recording Jewish names. We tried to give a short account of each community and its institution. In this part of the job we faced great problems in collecting information from communities that had ceased to exist, and in some places, there were no Jew more. We were not able, because of the size and aim of the book, to describe many and varied activities of the community and how they contributed to the cultural and economical life of the society. They were done in precisions monographic work of another researcher. We searched in the literature for work, which might in a common way, from the same start year, provide a description of every Jewish community in Croatia. The most reliable record is those from the year 1930 compiled by the rabbinate for the "Jevrejski almanah" (Jewish almanac) which record not only the number of members but also information on the building date of the synagogue, on graveyards, institution, names of presidents, rabbis and also has additional information. We also wrote an introductory text for each community. The number of Jews, according to the censuses, is shown by graphs. Figure for year 1940 come from the "Spomenica Saveza Jevrejskih opština" 1919-1969. For each community, we have given a list (Table) of those who were victims of the Holocaust. These lists are results of the work on correction of the database made and published in the 2004 year which is corrected with the help of many letters and from survivors who are searching for the destiny about their family members and friends. We have not only shown the victims but also their life and activities before they became victims. In Croatia, about 80% of the Jewish population has been killed in Holocaust and a big prosperous community was destroyed. Here are only several examples of what happened in the communities.Projekt Claims Conference No. 20453 (SO 55).Knjiga je dostupna i na sajtu CENDO na adresi [https://cendo.hr/documents/Melita_Svob_Zidovi_u_Hrvatskoj_2021_I_dio.pdf
Shoa/Holocaust - literary-cultural response
Get PDFCilј rada je da pokuša da sagleda sličnosti i razlike u načinima reprezentacije Holokausta kod Jevreja i pripadnika drugih naroda, u različitim kulturama: na Zapadu, u Izraelu, u Srbiji. Ovom zadatku ćemo pristupiti komparativnom metodom uz korišćenje relevantnih teorija koje se odnose na proučavanje samog događaja, ali i posledica koje i dalјe ostavlјa generacijama dece i unuka onih koji su preživeli. Zaklјučujemo da je potreba da se piše o ovoj temi podjednako prisutna i kod Jevreja i kod drugih naroda i da su različite vrste reprezentacije (dokumentaristička, umetnička, književna, tehnološka) neophodne kako bi se poruka „nikada više” prenela budućim generacijama.As the Holocaust represents the greatest event in the history of the 20th century, the greatest decay of humanity and civilization, people needed to find appropriate ways to confront that trauma apart from historical and documentary approaches. Various artistic forms emerged in popular culture and literature dealing with the Holocaust: novels, films, comics, music, photography. Representation started immediately as a part of survival and testimony. Those who were in camps and ghettos left behind various representations of everyday life and death in the belly of the mortal hell. Several questions emerged after the end of the war concerning the representation of the Holocaust: should it be represented, who has the right to represent it, what is the right form to write about it, what language to use, is imagination allowed besides factual truths etc. In this paper, we tried to step out of the canonical examples and present some controversial cases in Western literature such as J. Kosinski's and move to the second and third generation with D. Grosman and J. Yolen. We also touch upon Serbian representations of the Jewish Holocaust. Andrić's short stories and of the genocidal terror performed upon the Serbs in the Independent State of Croatia predominates in cinematic forms. Both Jewish and non-Jewish authors feel the necessity to talk about the atrocities because they represent the universal heritage which belongs to all of us who want to spread the message of ‘never again'.Izdavanje ovog zbornika podržalo je Ministarstvo prosvete, nauke i tehnološkog razvoja Republike Srbije.Ovaj rad je deo doktorske disertacije pod nazivom "Fikcionalizacija Holokausta u romanima Jeržija Kozinskog, Džejn Jolen i D. M. Tomasa" koja je u izradi
Language without idols: from the guide for the perplexed to the dictionary of technology
Get PDFJevrejska poslovica "od Mojsija do Mojsija nije bilo nikoga poput Mojsija" iskazuje presudan značaj dela jednog od najzagonetnijih filozofa srednjeg veka, Mojsija Majmonida (Moses ben Maimon, 1135-1204). Učeni filozof, teolog, matematičar, lekar i tajnopisac u srednjem veku sastavlјa Vodič za zbunjene (Dalalat al-Ha'irtn). U složenom filozofsko-teološkom delu čitaocima pojašnjava protivrečnosti biblijske egzegeze i antičkog filozofskog duha. On piše u prelomno vreme kada je bilo neophodno razjasniti tradicionalne religijske pojmove i doći do zaboravlјene srži reči i izvornih slojeva njihovih značenja. U radu ćemo uporediti kodni jezik Vodiča za zbunjene s Rečnikom tehnologije koji 1981. "ezopovskim jezikom" nastoji da prevaziđe vladajuću ideološku zbunjenost da bi u novoj jasnosti sagledao apokaliptični dolazak tehnologije koja postaje teologija života.The Jewish proverb "From Moses to Moses there was no one like Moses" expressed the crucial importance of the work of one of the most enigmatic philosophers of the Middle Ages, Moses Maimonides (Moses ben Maimon, 1135-1204). The learned philosopher, theologian, mathematician, physician, and mystic compiled The Guide for the Perplexed (Dalalat al-Ha'irtn). In this complex philosophical-theological work, he explained to the readers the contradictions between biblical exegesis and the ancient philosophical spirit. He wrote it at the decisive point when it was necessary to clarify traditional religious concepts and reach the forgotten core of words and the original layers of their meanings. The aim of the paper is to compare the code language of The Guide for the Perplexed with The Dictionary of Technology, which is 1981 in ‘Aesopian language' tried to overcome the prevailing ideological confusion in order to see in new clarity the apocalyptic arrival of technology that becomes the theology of life.Izdavanje ovog zbornika podržalo je Ministarstvo prosvete, nauke i tehnološkog razvoja Republike Srbije
Trauma - memory and narration: A. Baricco and S. Japrisot
Get PDFKompleksnost odnosa između traume, memorije i naracije istražena je na ratnim romanima "Ova priča" Alesandra Barika i "Veridba je dugo trajala" Sebastijena Žaprizoa. Istraživanje se bazira na analizi radova teoretičara traume i promišlјanjima traumatskog iskustva Holokausta. Traumatska - patološka memorija nastaje kao posledica preživlјene traume i jedini način njenog prevazilaženja je verbalizacija spornog iskustva, odnosno prelazak na narativnu memoriju. Trauma dovodi do podvojenosti i tenzije između svesnog i nesvesnog dela ličnosti što se odražava na strukturu književnog teksta. Obrađeni korpus pruža materijal za potkreplјenje izloženih teza.Surviving trauma leads to significant changes in the memory system. The traumatic experience is not subject to psychic processing like other experiences but remains immune to the passage of time and persistently returns to consciousness without the possibility of voluntary control. Conversely, the affected person consciously resists remembering the controversial event and talking about it. The contradiction between the resistance of the conscious part to talk about the experience and the subconscious need to communicate it is called traumatic memory. It negatively affects the victim's psychological integrity. To abandon it, one must turn the controversial experience into a story. The verbalization of the experience establishes narrative memory and opens the way for healing. The divisions and tensions between the conscious and the unconscious part of personality make the process of transposing trauma into a literary text extremely particular. The way trauma destroys the coherence of mental functioning is suggested by disrupted textual coherence. Fragmentation and vagueness are prominent, silences and hints arise instead of explicit narration. The complexity of the relationship between trauma, memory, and narration has been explored in the war novels This Story by Alessandro Baricco and A Very Long Engagement by Sebastien Japrisot. The research is based on theories by P. Janet, A. Assmann, C. Caruth, G. Hartman, and the reflections on the Holocaust experience of C. Lanzmann and P. Levi. The analyzed corpus provides material to support the presented theses.Izdavanje ovog zbornika podržalo je Ministarstvo prosvete, nauke i tehnološkog razvoja Republike Srbije
Boat and autopoetics: the symbolic forms of water, vessels, and travel in the "Old testament"and in Miloš Crnjanski's "Novel about London"
Get PDFUz moralne implikacije, aktivne u pamćenju drugih drevnih naroda, priča o potopu tek u kulturi Jevreja dobija prirodnofilozofske, teološke i etnotehničke zaklјučke, jer njihovo razumevanje prirode, po Peteru Sloterdijku, okončava matrističku iluziju tvorevine i utvrđuje da je čovek ontološki naspraman nepouzdanoj, problematičnoj prirodi. Nojevo građenje barke, kao reakcija na gubitak tla, zasniva istoriju konstruktivizma, tehnološke svesti i zrelosti humanih bića. Prepoznata kao princip kompleksne istorije Izrailјa, barka nije samo „materijalna struktura” nego je i autopoetičko plovilo "Starog zaveta" - simbolička forma objava, saveza, putovanja, trauma, nade, spasenja. U velikoj priči „o opasnim pustolovinama izabranog naroda”, Avramova i Mojsijeva barka istorijski potenciraju i dramatizuju vrednost prve barke, jer posle potopa „biti Jevrejin značilo je trpeti pod imperijama, lavirati između imperija ili tražiti od imperija zaštitu, a nikad ne moći, niti poželeti, da sam izgradiš sopstveno, jednako moćno carstvo” (Sloterdijk 2015: 242-243). Ako istoriju sveta sagledamo kao izveštaj o putovanju barke, onda su i naracija o lutanju naroda i brodolomnim sudbinama mnogih pojedinaca u "Romanu o Londonu" Miloša Crnjanskog, vizije nadolaska vode i potopa, a osobito figure barki, čunova, čamaca i brodova, kao nagoveštajni znakovi rešavanja sudbine humanog principa, neke od onih simboličkih formi preko kojih se može uočiti kako sebe iskazuje, specifikuje i razume poetika ove knjige i poetika srpske modernističke proze. U knjizi Crnjanskog problematizuje se „san o obali na koju se može pristati posle potopa” (Sloterdijk 2015: 249), pa preobražaj kopna u prostor plimne pretnje, sveta u okeansku pustoš, naša pitanja o principu barke, inherentnom romanu, pozicionira i u mišlјenje o ontologiji fikcionog grada.One of the most known stories in "The Old Testament" is the story of the flood. That story represents the culture of the Jewish memory but is also present in traditions of other ancient nations. The narrative about the flood and Noah's ark has moral implications and philosophical, theological, and ethno-technical conclusions. After the flood, the ancient Jews were experiencing nature as a hostile phenomenon. Their way of understanding nature is different in relation to other nations. Their understanding of nature is the end of a matristic illusion about creation, and it assumes that humans are ontologically opposed to an unreliable, problematic nature. Noah built the ark as a reaction to losing ground. Just that action and that object make up the first moment of constructivism, technological consciousness, and the maturity of human beings. The ark is a principle of the complex history of Israel. It does not constitute only the material structure, but is also an autopoietic vessel of "The Old Testament": it is a symbolic form of revelations, alliances, travels, traumas, hopes, and salvations. "The Old Testament" is the story about the dangerous travels of one, chosen nation. To be Jewish meant suffering under empires, manoeuvring among empires, or seeking protection from empires, but never being able to build your own, equally powerful empire (Sloterdijk 2015: 242-243). In the "Novel about London" written by Miloš Crnjanski, I see the story about the Jewish complex of modern history. The wanderings of strangers, their shipwreck fates, the visions of the river Thames, the ocean and the flood above the city, and in particular the figures of arks, barges, boats, and ships - are some of the elements of the Jewish semiotics and ontology in literary fiction.Izdavanje ovog zbornika podržalo je Ministarstvo prosvete, nauke i tehnološkog razvoja Republike Srbije
Theurgical testimonies of Bible ideograms
Get PDFJudeo-hrišćanski pristup starojevrejskim ideogramima utemelјen je na eklisiološkoj prirodi i karakteru dolaska Mesije, odnosno Spasitelјa sveta. Ovakav dolazak božanskog Mesije posvedočen je kroz višeznačna sagledavanja biblijskog teksta. Jevrejski ideogrami kojima je pisan drevni biblijski korpus predstavlјaju najstarije i najautentičnije sećanje čoveka na njegovo božansko poreklo, odnosno, na domostrojno srodstvo. Otuda se Bog i u Starom i u Novom zavetu bogoimenuje Ocem, kao što se i lјudi imenuju bogovima. Ovo Višnje Srodstvo udomostrojuje se ili uobličuje, ako to nije nekome teška reč, i u literarnom obliku, darujući preko svojih izabranika odgovarajuće literarne simvolične paradigme istinskog načina postojanja kako u Starom, tako i u Novom zaveštanju Carstva nebeskog. Bogodejstva Oca i Sina i Svetoga Duha imaju svoj jasno saznatlјivi horizont u odgovarajućim bogoukloplјenim jevrejskim ideogramima. Izučavanje starojevrejskog biblijskog teksta valјa uzimati najozbilјnije, kako ne bismo ostali ograničeni samo na vidlјivim rečima pisma poput čulnog saznavanja zemalјskih stvari, ne videvši pritom Nebesa koja se kriju iza pojavne strane njegovih ideogramskih oblika. Nemerlјiv je značaj biblijskog teksta za svest o eklisiološkoj prirodi ne samo svetopisamskog teksta, već i stvorenog sveta uopšte.The Judeo-Christian approach to ancient Jewish ideograms is based on the ecclesiological nature and character of the coming of the Messiah, that is, the Saviour of the world. This coming of the divine Messiah was witnessed through multifaceted perceptions of the biblical text. The Jewish ideograms to which the ancient Bible corpus was written represent the oldest and most authentic memory of man's divine origin, that is, of an indigenous kinship. Hence, in both the Old and New Testaments, God is called God the Father, just as people are called gods. This Higher Kinship is also strengthened or shaped, unless someone finds it a difficult word, in a literary form, giving through their elects the appropriate literary symbolic paradigms of the true way of being in both the Old and New Testaments of the Kingdom of Heaven. The divine actions of the Father of the Son and of the Holy Spirit have their clearly recognizable horizons in the properly divinely befitting Jewish ideograms. The study of the Hebrew biblical text should be taken most seriously, so that we do not remain confined to the visible words of the scripture, such as the sensory knowledge of earthly things, without seeing the Heavens hiding behind the appearing side of its ideographic forms. The importance of the biblical text for the awareness of the ecclesiological nature of not only the biblical text but of the created world in general is immeasurable.Izdavanje ovog zbornika podržalo je Ministarstvo prosvete, nauke i tehnološkog razvoja Republike Srbije