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II–III c. gave the world what is now called "Judaism" and "Christianity". Two religions, which are now perceived as original and separate from each other, at that time had many intersection points. Christianity had not yet rid itself of its Jewish past, and in the Jewish environment there were many people who accepted Jesus' messianism and converted to a new faith. However, more gentiles people in the II c. come to the Christian community, while the Jewish are closing themselves from the outside world. Christian literature directed against the Jews (Adversus Judaeos) contributed to this. Although studying the treatises created in this period from in different provinces of the Roman Empire, we can see how much more refined and reasoned these works become. However, it is evident that, in the process of the development of the Adversus Judaeos texts Christian authors rarely invest their own knowledge of Judaism, but only draw us the image of the Jew of that time, borrowing arguments from the writings of their predecessors. In this article we will trace the transformation of the image of the Jews and the emergence of the concept of "Judaism" in the Christian environment on the basis of three polemic works — Justin's "Dialogue with Trypho" (mid-2nd c.), "On the Passover" by Melito (160–170) and Tertullian's "Against the Jews" (2nd half of 3rd c). At the same time, the analysis of the historical and cultural context of the places there the treatises were created, shows that the extent to which the image of Judaism was perceived in the Christian anti-Judaic treatises was influenced by the position of these two communities in ancient society. Furthermore, the notion "Judaism" emerges in the Christian environment, which Christian authors counter posed to "Christianity", creating a counterculture, through which they indicated the distinctive features of their religion, showed its advantage.

Identity in modern sociocultural discourse is one of the most actual issues that affects at epistemological, cultural and social processes. Variability, pluralism and the changing nature of the conditions in which the individual acts create certain models for choice. The problem of selfdetermination of an individual in such ambiguous discourse is put forward on one of the first plans of philosophical themes of the present day. The analysis of identity allows defining and explaining the changes in the social and personal aspects of self-determination of a person. Religion is the main factor of the individual's identity, which creates the feeling that the world really is what it seems. Representatives of a religious minority have an additional element of solidarity based on isolation from representatives of the titular denomination of a certain region. In this article, an attempt has been made to comprehend the mechanisms for constructing the identity of representatives of progressive Judaism in Russia (on the example of the community of Le-dor Va-dor in Moscow). Analysis of the design of the identity of representatives of progressive Judaism allows us to identify the most significant constants in the ways of identifying a person in a multi-confessional modern society. The mere fact of the existence in Russia of progressive Judaism gives rise to the formation of specifically separate relationships between representatives of different currents of Judaism. In the religious space of the city of Moscow, the progressive community of Judaism occupies a significant place among the Jewish population, which, due to the processes of globalization, increasingly turns to religion as a factor of referring itself to a certain community. The strategy of building an identity by the progressive community of Judaism in Moscow shows that the community as a public institution based on the reproduction of established traditions takes its own specific features. The mechanisms of constructing religious identity within the framework of the community under consideration became the basis for group consolidation and acquired the status of significant for each individual within this community. This local version of progressive Judaism is largely different from the Western version and has its own specific features.

Catholic Church - Byzantine rite, Russian; Judaism ; Underground periodical publication Express-Information. Bulletin "V." Issue 104. Retyped from Samizdat Archive № 5060 ; Reports about trials, searches, arrests, interrogations, camps, prisons, exiles, psychiatric institutions, publications, censorship. Archive "V."

Mikhail Josifovich Vygon (1924-2011) was a prominent writer, educator and public figure of the Jewish origin. He was born in Rudnya (Smolensk district, USSR) but spent his childhood in Mayfeld, a little Crimean hamlet near Jankoy. In the city of Yalta (Crimea) he has been working for the chief part of his life. A witness to bloody crimes against the Jewish nation during Great Patriotic War years, later he became a victim of the Soviet political persecution of Jews. His oeuvres remain mainly unpublished nowadays. In my paper, I study his literary inheritance, including his novel Jewish Happiness in Steppe near Jankoy published in Israel шт 2004, as well as a number of his unpublished works and memoirs, to conceptualise his views on the fate of Jewish people in Eurasia in the twentieth century. In his works, Mikhail Vygon gives detailed evidence of Nazi crimes against Jews in Mayfeld in 1942, where 1,500 Jews were murdered by Wehrmacht and SS forces with direct aid or remissness of Russian and Ukrainian neighbours. The majority of Mayfeld's population was Jewish in ethnic composition since 1920s, but many Russians and Ukrainians entered it as refugees from Ukraine during the Golodomor period in 1932-1933. Almost universal hatred to Crimean Jews prevented new Russian and Ukrainian inhabitants of Mayfeld and the rest of Jankoy region to give any aid even to one of these 1,500 slaughtered people. No child or aged person was spared, while the property of the executed Jews was expropriated mainly not by the Germans but by the Russian and Ukrainian citizens of Mayfeld. Vygon's testimony refutes a well-known Soviet myth about the absence of Jews at the Soviet battle fronts during the Great Patriotic War. Vygon's incomplete list of Mayfeld secondary school former students of the Jewish origin, that perished at the battle fronts as soldiers, includes: 1. Bogorad, Matvey, student of Leningrad Shipbuilding Institute. 2. Maria, Krichevskaya, a technical college student, a partisan who died in the Bryansk forests. 3. ...

Religious messianism has always been one of the most important features of Judaism and infl uenced the history of the Jewish people and Jewish thought throughout their existence. One of the most famous cases of the manifestation of Jewish messianism was the movement of the Sabbateans, which arose on the territory of the Ottoman Empire in the mid-17th century. Sabbatai Zevi, the leader of the movement, was recognized as the Messiah by most Jewish communities of the time. After he converted to Islam in 1666, however, most of his former supporters rejected him. At the same time, his most radical adherents followed him and also adopted a new faith, forming closed groups of "believers" (Hebrew ma'aminim), or "apostates" (Turkish dönmeh). They secretly continued to profess an unorthodox (Sabbatean) version of Judaism, characterized by antinomianism and theological innovations. Dönmeh continued to exist on the territory of the Islamic world during the 18–20th centuries, becoming one of the factors that infl uenced the political and cultural life of the Ottoman Empire. The article examines the teaching of this messianic school, the attitude of its adherents to Islam, the role of Dönmeh in the processes of secularization in the Ottoman Empire and in the revolutionary movement in Turkey at the beginning of the 20th century. In addition, we analyze the myths about the Dönme conspiracy that spread in Turkish society throughout the 20th century and are actively used by various political forces nowadays. ; Религиозный мессианизм всегда был одной из важнейших черт иудаизма и оказывал влияние на историю еврейского народа и еврейскую мысль на протяжении всего периода их существования. Одним из наиболее известных случаев проявления еврейского мессианизма стало движение саббатианцев, возникшее на территории Османской империи в середине XVII в. После того, как лидер движения Шабтай Цви, признанный мессией значительной частью еврейских общин того времени, в 1666 г. принял ислам, большинство его сторонников отреклись от него. Вместе с тем наиболее радикальные его приверженцы последовали за ним и также приняли новую веру, образовав закрытые группы «верующих» (ивр. мааминим), или «отступников» (тур. дёнме), которые втайне исповедовали неортодоксальную (саббатианскую) версию иудаизма, отличавшуюся антиномизмом и теологическими новшествами. Они продолжали существовать на территории исламского мира на протяжении XVIII–XX вв. и оказали определенное влияние на политическую и культурную жизнь империи. В статье рассматриваются взгляды представителей этого течения, отношение его приверженцев к исламу, их роль в процессах секуляризации в Османской империи и в революционном движении в Турции начала XX в. Кроме того, предметом анализа стали те мифы о дёнме, которые распространялись в турецком обществе на протяжении всего XX в. и активно используются различными политическими силами уже в наши дни.

This article analyses religious marriages which played an important role in preserving the identity of the Jewish urban population beyond the Pale of Settlement. It considers the basic legal provisions regulating Jewish marriages. The authors reconstruct wedding rituals typical of Russian Jews. They also analyse marriages contracted in Yeka­terinburg between the formation of the first families of Jewish soldiers in the 1850s until 1917. The main sources of research were the 8th Orenburg Batallion's archival records containing information on marriages of soldiers during their service; the database "Ural Population Register", containing transcribed data from Yekaterinburg synagogue's metric books for the period between 1906 and 1917; late 19th and early 20th centuries ethnographic descriptions of Jewish wedding rituals in the western provinces of the country. According to the authors' findings, soldiers of the 8th Orenburg Linear Batallion registered the first Jewish weddings in Yekaterinburg in the 1850s. They managed to communicate not only with their relatives remaining in the Pale of Settlement in the Western provinces of the Empire, but also with Jewish communities in Western Siberia. Permission to get married was granted by the commanders and demanded that the newly wedded be provided with their own accommodation. The research proved that Yekaterinburg Jews, with very few exceptions, contracted ethnically and religiously homogeneous marriages, which contributed to the preservation of their ethnic and religious identity. They observed religious regulations with regard to the time and date of marriage at least until 1917 and each marriage was accompanied by the signing of a marriage contract — Ktuba. The presence of a government rabbi was not mandatory; instead, the so-called spiritual rabbis or respected members of the community could conduct the wedding. ; В статье анализируется феномен религиозного брака, игравшего важную роль в сохранении идентичности еврейского городского населения, находящегося за чертой оседлости. В ней рассмотрены основные положения законодательства, регулировавшего браки иудеев; реконструированы свадебные обряды, практиковавшиеся российскими иудеями; проанализированы браки, заключенные в Екатеринбурге от появления первых семей солдат-иудеев в 1850-e гг. до 1917 г. Основными источниками исследования явились материалы делопроизводства Оренбургского линейного батальона № 8 за 1843–1858 гг., в которых содержалась информация о браках, заключенных солдатами во время службы; база данных «Регистр населения Урала», в которую были транскрибированы сведения из метрических книг Екатеринбургской еврейской общины за 1906–1917 гг., а также этнографические описания еврейских свадебных обрядов, практиковавшихся в западных губерниях страны в конце XIX — начале XX в. В результате проведенного исследования удалось установить, что первые еврейские свадьбы были проведены в городе солдатами Оренбургского линейного батальона, которые сохраняли связь не только с родственниками, оставшимися за чертой оседлости, но и с общинами Западной Сибири. Разрешение на свадьбу выдавало начальство, требуя, чтобы молодая семья была обеспечена собственным жильем. Браки проводились батальонным раввином, все рожденные в солдатских еврейских семьях мальчики проходили обряд обрезания. Было установлено, что евреи, за крайне редким исключением, создавали этнически и религиозно гомогенные браки, что способствовало сохранению идентичности; соблюдали религиозные предписания в отношении времени и дня заключения браков до 1917 г.; каждое бракосочетание сопровождалось подписанием брачного договора. При этом присутствие казенного раввина, официально признанного властями, было необязательным, обряд вместо него могли провести духовный раввин или уважаемые члены общины.