犹太的

There was, to be sure, in the Renaissance an uncanny and glittering reawakening of the classical ideal, of the noble mode of evaluating all things; Rome itself, oppressed by the new superimposed Judaized Rome that presented the aspect of an ecumenical synagogue and was called the "church," stirred like one awakened from seeming death: but Judea immediately triumphed again, thanks to that thoroughly plebeian ressentiment movement called the Reformation, and to that which was bound to arise from it, the restoration of the church—the restoration too of the ancient sepulchral repose of classical Rome.

的确，在文艺复兴时期，古典的理想、高贵的价值观念曾经历了光辉夺目的复苏。罗马就像一个假死苏醒的人一样在那座新建的犹太式罗马城的重压下面蠢动起来，那新罗马俨然是一座世界性的犹太教堂，它被称为"教会"。但是，很快地犹太教又一次获胜，这要归功于发生在德国和英国的运动，它被称为宗教改革，而实质上是平民的怨恨运动。伴随这场运动而来的是：教会的重振和古罗马再次被置于古老的墓穴安宁之中。

On January 11 of this year, hot on the heels of an editorial praising Obama as a Friend of Israel in the rabidly Zionist New York Sun, Lester Crown circulated a testimonial through the Jewish community, expressing his eagerness to share with you my confidence that Senator Barack Obama's stellar record on Israel gives me great comfort that, as President, he will be the friend to Israel that we all want to see in the White House-stalwart in his defense of Israel's security, and committed to helping Israel achieve peace with its neighbors.

1月11日今年以来，热就跟着一篇社论，赞扬奥巴马作为以色列的朋友，在rabidly犹太复国主义的新纽约太阳报，莱斯特冠散发了一份鉴定通过的犹太社区，他表示渴望与你分享我的信心参议员巴拉克奥巴马的恒星纪录，对以色列给予我很大的安慰，作为总统，他将成为以色列的朋友，我们大家都希望看到在白宫-坚定的在他的防御以色列的安全，并致力于帮助以色列实现和平与邻国。

On January 11 of this year, hot on the heels of an editorial praising Obama as a Friend of Israel in the rabidly Zionist New York Sun, Lester Crown circulated a testimonial through the Jewish community, expressing his eagerness to share with you my confidence that Senator Barack Obama's stellar record on Israel gives me great comfort that, as President, he will be the friend to Israel that we all want to see in the White House-stalwart in his defense of Israel's security, and committed to helping Israel achieve peace with its neighbors.

1月11日今年以来，热就跟著一篇社论，赞扬奥巴马作为以色列的朋友，在rabidly犹太复国主义的新纽约太阳报，莱斯特冠散发了一份鉴定通过的犹太社区，他表示渴望与你分享我的信心参议员巴拉克奥巴马的恒星纪录，对以色列给予我很大的安慰，作为总统，他将成为以色列的朋友，我们大家都希望看到在白宫-坚定的在他的防御以色列的安全，并致力於帮助以色列实现和平与邻国。

There was, to be sure, in the Renaissance an uncanny and glittering reawakening of the classical ideal, of the noble mode of evaluating all things; Rome itself, oppressed by the new superimposed Judaized Rome that presented the aspect of an ecumenical synagogue and was called the "church," stirred like one awakened from seeming death: but Judea immediately triumphed again, thanks to that thoroughly plebeian ressentiment movement called the Reformation, and to that which was bound to arise from it, the restoration of the church—the restoration too of the ancient sepulchral repose of classical Rome.

的确，在文艺复兴时期，古典的理想、高贵的价值观念曾经历了光辉夺目的复苏。罗马就像一个假死苏醒的人一样在那座新建的犹太式罗马城的重压下面蠢动起来，那新罗马俨然是一座世界性的犹太教堂，它被称为&教会&。但是，很快地犹太教又一次获胜，这要归功于发生在德国和英国的运动，它被称为宗教改革，而实质上是平民的怨恨运动。伴随这场运动而来的是：教会的重振和古罗马再次被置于古老的墓穴安宁之中。

Briefly it may be: an allusion to the Feast of Tabernacles, basing on Peter's proposal to erect 3 tents (v 5); a reference to Ex 24:16 in which is said that the cloud covered the mountain for 6 days and on the 7th day, God called Moses; a remains of a primitive account of the resurrection; a synchronization of the Transfiguration and the 7th day of the week of the Passion and Resurrection; a recourse to a Semitic scheme in which the event of the 7th day constitutes a climax; a use of an ancient Judaic literary scheme and of primitive christianity in which the 6th day took on an importance as the day of God's revelation on Mt Sinai and the day which the Law was given.

简单地说，它可能是：间接提到的一个圣殿节日，根据伯多禄搭建三个帐棚的提议（5）；根据出谷纪二四16的记载，「云彩遮盖著山共六天之久，第七天上主从云彩中召叫了梅瑟。」；存留著上古时代对於复活的记事；耶稣改变容貌、受难的第七天以及耶稣复活等时间上的一致性；运用犹太闪族一个事件的第七日作为故事结构的高潮；古代犹太民族和原始基督徒文学结构的应用，以彰显第六天的重要地位，这是上主在西乃山启示的日子，是颁布律法的日子。

Jewish Immigrant Problem was the result of the political,economic and historical development in the USSR; Soviet government's restrictive policies to Jewish immigration led to the emergence of a new,special political gr oup-the Refuseniks, which set the aim of their activities at emigrating abroad ; the emigrating will and the activities of the Refuseniks attracted the attention of the West,especially Americans,and became an important factor influencing the economic and trade relations between the USA ...

苏联犹太移民问题是苏联历史和政治、经济发展的产物。由于受多种因素的影响，苏联对犹太移民的意愿采取限制性的政策，由此产生了苏联政治生活中移民申请被拒绝者这一特殊的政治群体，他们以移居苏联国外为其主要的政治目标。苏联犹太人的移民意愿及移民申请被拒绝者的活动引起西方社会尤其是美国的关注，并在一段时期内成为影响美苏经济贸易关系的一项重要因素。戈尔巴乔夫实行的改革开放政策在一定程度上缓解了这一问题，此后苏联的解体使这一问题的性质和重要性均有所转变。

Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora (the dispersion of Jewish people after the conquest of Israel) the spirit of the legal matter in later parts of the Old Testament is , very close to that of the Talmud, one of the primary codifications of Jewish law in the Diaspora.

虽然历史上看/，有一个明显的断裂/在犹太法律之间/独立主权国家的古代以色列的/与 Diaspora 时期/，(即古代犹太人被流放以色列被征服后)/，但是法律内容的精神/《旧约全书》后半部分中的/与《犹太教法典》的很相近/，《犹太教法典》是指犹太法律的主要典籍之一/在 Diaspora 时期。

Led by Herzl, this movement was constantly spread. In the meantime, nearly ten years diplomatic practice of Herzl did not only win international reputation and influence for Zionism, but it paved the way for, and supplied experience for, the development of Zionism.

这个运动在赫茨尔的领导下不断壮大，同时，通过他近十年的对外实践活动，犹太复国主义在国际社会的知名度和影响力都得到了提升，同时他的实践也为政治犹太复国主义的发展探索了前进的道路，积累了宝贵的经验。

Second, how Herzl, a Jew who always believed that assimilation was the solution for Jewish problems, turned into the leader of political Zionism out of a Doctor of Laws, dramatist and journalist.

研究赫茨尔的著作，不只是关注它在世界范围内获得认可的程度，更要着重剖析著作中体现出的个人犹太复国主义思想的特点，分析这些思想的来源、发展以及作者从中起源的指导犹太复国主义运动的原则和方式。

Based on the analysis of The Magician of Lublin by Issac Bashevis Singer, the American Jewish writer, this thesis is to spotlight on the western spiritual puzzlement Jewish writers often concern themselves with, on the solution to their spiritual problems, and to discuss the universality of the solution in modern Western society.

本文通过对美国现代犹太作家艾·巴·辛格的小说《卢布林的魔术师》的解读，分析了现代犹太作家所关注的西方文化中的精神困惑，揭示出了作者在小说中探讨的精神困惑之出路对现代西方社会的普遍意义，并解释了其中包含的宗教因素的合理性。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。