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Relevant bibliographies by topics / Judaism; Jewish

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Academic literature on the topic 'Judaism; Jewish'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Judaism; Jewish"

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Haberman, Jacob. "Bergson and Judaism." European Journal of Jewish Studies 12, no. 1 (April 12, 2018): 56–87. http://dx.doi.org/10.1163/1872471x-11121014.

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Abstract Bergson’s troublesome relation to Judaism has been examined briefly by Aimé Pallière in Bergson et le Judaisme (Paris: F. Alcan, 1933) and his ambivalent attraction to Roman Catholicism by the learned Dominican philosopher-theologian Antonin Sertillanges in Henri Bergson et le catholicisme (Paris: Flammarion, 1941). Vladimir Jankélevitch, in his study Henri Bergson (Paris: Presses Universitaires de France, 1959), has an appendix entitled “Bergson et le Judaisme,” However, he is concerned with the affinity between Bergsonism and Judaism rather than with Bergson’s adverse criticism of the Jewish religion. I mention these studies without discussing them further in appreciation of their pioneering work and to acknowledge that I have taken cognizance of their opinions. The belief that one can ignore the work of previous scholars leaves no basis for the expectation that our own work will prove of any value to others, but I do believe that Bergson’s strictures on Judaism deserve an examination of Jewish and Christian texts as well as an analysis of time by Jewish thinkers.

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Lupovitch, Howard. "Neolog: Reforming Judaism in a Hungarian Milieu." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 3 (September 12, 2020): 327–54. http://dx.doi.org/10.1093/mj/kjaa012.

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Abstract This article explores the mentality of Neolog Judaism and how its early proponents fashioned a centrist, non-ideological alternative to both Orthodoxy and German-Jewish style Reform Judaism, an alternative that emphasized Judaism’s inherent compatibility with and adaptability to the demands of citizenship. Early proponents of this Neolog mentality, such as Aron Chorin and Leopold Löw, argued that adapting Jewish practice within the framework and systemic rules of Jewish law, precedent, and custom would not undermine a commitment to traditional Judaism in any way, as Orthodox jeremiads predicted; nor would it require the sort of re-definition of Judaism that Reform Jews advocated. Four aspects of Neolog mentality, in particular, laid the foundation for this outlook: a belief that Judaism has always been inherently malleable and diverse; a willingness to see leniency as no less authentic an option than stringency (in contrast to the “humra culture” that has defined Orthodox Judaism for the last two centuries); a preference for unity over schism (contra the secession of Orthodox communities in Germany and Hungary); and the use of halachic precedent and argumentation as a mandatory part of the rationale for innovation.

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Szczerbiński, Waldemar. "Mordecai M. Kaplan’s proposal of Judaism’s renewal. Reconstrution or deconstruction?" Studia Europaea Gnesnensia, no. 10 (January 1, 2014): 75–97. http://dx.doi.org/10.14746/seg.2014.10.4.

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Amidst all trends present nowadays, the latest and the most controversial appears to be the Jewish Reconstructionism, which has been conceived by Mordecai M. Kaplan. The starting point for Reconstructionist involves actual reconstruction of traditional Judaism, which takes place based on ideas taken from social and natural sciences. The performed analyses permit to state (but not to conclude decisively), that Jewish Reconstructionism is a specific Jewish theory, a way of living for a certain group of Jews, but it is not a Judaism. The Kaplan's system, which represents a result of an intentional reconstruction and revaluation of traditional Judaism, becomes in fact a deconstruction and a devaluation of Judaism.

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Brody, Samuel. "Political Economy as a Test of Modern Judaism." Religions 10, no. 2 (January 24, 2019): 78. http://dx.doi.org/10.3390/rel10020078.

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According to a common narrative, Jews entered the modern world at a steep price. From an autonomous corporation, ruling themselves internally according to their own standards and law, Judaism became a “religion,” divested of political power and responsible only for the internal sphere of “faith” or belief. The failure of this project, in turn, gave rise to the sharp split between Jewish nationalism and religion-based conceptions of Judaism. Many modern Jewish thinkers sought to resolve this antinomy by imagining ways for Judaism to once again form the basis of a “complete life”. This essay seeks to challenge this narrative by examining the extent to which economics, another one of the “spheres” emerging together with modernity and often considered under the same broadly Weberian process of rationalization, ever truly formed part of the holistic, self-contained Jewish autonomous life for which modern thinkers expressed so much nostalgia. It will argue that rather than forming part of the internal world of Judaism and then being fragmented outward into a separate sphere under the pressure of modernity, the “economic sphere” was imagined and defined for the first time in modernity, and projected backwards into earlier eras. This projection was then taken as proof of Judaism’s ability to “be about everything,” whether in a religious or nationalist idiom.

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Mittleman, Alan. "Theorizing Jewish Ethics." Studia Humana 3, no. 2 (June 1, 2014): 32–42. http://dx.doi.org/10.2478/sh-2014-0007.

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Abstract The concept of Jewish ethics is elusive. Law occupies a prominent place in the phenomenology of traditional Judaism. What room is left for ethics? This paper argues that the dichotomy between law and ethics, with regard to Judaism, is misleading. The fixity of these categories presumes too much, both about normativity per se and about Judaism. Rather than naming categories “law” and “ethics” should be seen as contrastive terms that play a role in fundamental arguments about how to characterize Judaism.

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Du Toit, A. B. "Joodse religieuse uitbreiding in die Nuwe-Testamentiese tydvak: Was die Judaïsme ’n missionêre godsdiens? (Deel II)." Verbum et Ecclesia 18, no. 1 (July 19, 1997): 52–66. http://dx.doi.org/10.4102/ve.v18i1.1124.

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Jewish religious expansion in the New Testament era: Was Judaism a missionary religion? (Part II) In the first part of this article five factors were identified which would have contributed to the significant numerical increase of Jews towards the end of the Second Temple period. Here six others are discussed: Jewish slaves in non-Jewish households, adoption of children, the universalistic tendency in certain circles, the role of the synagogue, the attractiveness of Judaism in spite of a negative cross-current and the influence of apologetic-propagandistic literature. In weighing the evidence for a full-scale centrifugal missionary movement a mostly negative conclusion is reached. In this sense first century Judaism cannot be described as a missionary religion. We could, however, speak of an indirect mission in the sense that non-Jews were attracted to Judaism mainly through the quality’ of Jewish belief and life-style and that they were encouraged to do so.

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Goldstein, Evan. "“A Higher and Purer Shape”: Kaufmann Kohler's Jewish Orientalism and the Construction of Religion in Nineteenth-Century America." Religion and American Culture 29, no. 3 (2019): 326–60. http://dx.doi.org/10.1017/rac.2019.8.

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AbstractThis article uses the case of Kaufmann Kohler (1843–1926), an intellectual and institutional leader of American Reform Judaism, to explore the relationship between Orientalism and the category of religion in nineteenth-century America. Recent scholarship has shown that the lived religion of nineteenth-century American Jews departs significantly from the ideological hopes of Jewish elites. Connecting the emerging portrait of nineteenth-century Jewish laity with elite arguments for American Judaism, I reconsider Kohler's thought as a theological project out of step with his socioreligious milieu. Kohler is renowned for his theorizing of Judaism as a universal, ethical religion. As scholars have demonstrated repeatedly, defining Judaism as a “religion” was an important feature of Reform thought. What these accounts have insufficiently theorized, however, is the political context that ties the categorization of religion to the history of Orientalism that organized so many late nineteenth-century discussions of religion, Jewish and not. Drawing on work by Tracy Fessenden, John Modern, and Tisa Wenger, I show that Kohler's universal, cosmopolitan religion is a Jewish version of the Protestant secular. Like these Protestant modernists, Kohler defines Reform Judaism as a religion that supersedes an atavistic tribalism bound to materiality and ritual law. Being Jewish, for Kohler, means being civilized; reforming the soul of Judaism goes together with civilizing Jewish bodies and creating a Judaism that could civilize the world in an era in which religion and imperialism were overlapping interpretive projects with racial and gendered entanglements.

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Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (January 9, 2021): 43. http://dx.doi.org/10.3390/rel12010043.

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Research in Jewish studies as well as key passages from Judaism’s sacred texts describe teaching and learning as being among the most important, efficacious and sacred of God’s commandments. However, while this description is well-documented, the specific dynamics of education’s role within a framework of Judaic holiness remains underexplored. This article first lays a thorough foundation of Judaic sanctity, illustrating a theistic axiom at its core surrounded by several peripheral elements, including connection to God, knowledge of God, holiness as invitation, reciprocal holiness, awakening sacred potentiality and, as the purpose and apex of the entire system, imitatio dei. Having illustrated imitatio dei as a culminating purpose atop the entire system of Judaic holiness, I describe how teaching and learning as prescribed in sacred Jewish texts can be a potent means of achieving this end. Considering that teaching and learning are called kaneged kulam, or equal to all the other commandments of Judaism combined, I argue that education conducted in sacred ways prescribed by Jewish scripture can be considered among Judaism’s most sacred commandments, as well as a most efficacious means of realizing imitatio dei within a Jewish frame.

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Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (January 9, 2021): 43. http://dx.doi.org/10.3390/rel12010043.

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Research in Jewish studies as well as key passages from Judaism’s sacred texts describe teaching and learning as being among the most important, efficacious and sacred of God’s commandments. However, while this description is well-documented, the specific dynamics of education’s role within a framework of Judaic holiness remains underexplored. This article first lays a thorough foundation of Judaic sanctity, illustrating a theistic axiom at its core surrounded by several peripheral elements, including connection to God, knowledge of God, holiness as invitation, reciprocal holiness, awakening sacred potentiality and, as the purpose and apex of the entire system, imitatio dei. Having illustrated imitatio dei as a culminating purpose atop the entire system of Judaic holiness, I describe how teaching and learning as prescribed in sacred Jewish texts can be a potent means of achieving this end. Considering that teaching and learning are called kaneged kulam, or equal to all the other commandments of Judaism combined, I argue that education conducted in sacred ways prescribed by Jewish scripture can be considered among Judaism’s most sacred commandments, as well as a most efficacious means of realizing imitatio dei within a Jewish frame.

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Formicki, Leandro. "A profecia e a glossolalia como fenômenos extáticos." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 9, no. 14 (April 12, 2016): 367. http://dx.doi.org/10.20890/reflexus.v9i14.290.

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Esse artigo analisa o fenômeno da profecia e da glossolalia no Judaísmo do Segundo Templo, o qual, por um lado, sofreu as influências das tradições israelitas antigas e do Judaísmo do Segundo Templo e, por outro, as influências das tradições greco-romanas, embora em menor grau. O artigo mostra que a profecia e a glossolalia são fenômenos extáticos, no qual seu contexto mais próximo é o misticismo apocalíptico judaico. This paper analyzes the phenomenon of prophecy and glossolalia in Second Temple Judaism. On the one hand, this phenomenon was influenced by the Ancient Israelite traditions and Second Temple Judaism; on the other, it was influenced by Greco-Roman traditions, although in a lesser degree. The paper shows that the prophecy and glossolalia are ecstatic phenomena, and its context is the Jewish apocalyptic mysticism.

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Dissertations / Theses on the topic "Judaism; Jewish"

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Pasto, James. "Who owns the Jewish past? : Judaism, Judaisms, and the writing of Jewish history /." Ann Arbor : UMI, 1999. http://wwwlib.umi.com/dissertations/preview/9910235.

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Harvey, R. "Mapping messianic Jewish theology." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683235.

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Finguerman, Ariel. "A teologia judaica do holocausto: como os pensadores ortodoxos modernos enfrentam o desafio de explicar a Shoá." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-12012009-172012/.

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Esta tese de doutorado aborda a chamada Teologia Judaica do Holocausto, ou seja, as reflexões realizadas por rabinos e pensadores judeus a respeito da perseguição nazista e suas consequências no plano da religião. A tese concentra-se no estudo de uma corrente judaica especíifica, a Ortodoxia Moderna dos EUA, representada aqui por seus mais importantes pensadores da Shoá Joseph Soloveitchik, Eliezer Berkovits e Irving Greenberg. A pesquisa expõe estas reflexões, insere-as no contexto mais geral do pensamento judaico e analisa suas contribuições ao judaísmo pós- Holocausto.
This doctoral thesis researches the so-called Jewish Holocaust Theology, i.e. reflections of rabbis and Jewish thinkers concerning Nazi persecution and its implications on the religious level. The thesis concentrates on one specific Jewish religious stream: North-American Modern Orthodoxy, represented here by its most important thinkers on the Shoah - Joseph Soloveitchik, Eliezer Berkovits and Irving Greenberg. The research reveals their reflections, inserts them into the more general context of Jewish thought and analyzes their contribution to post-Holocaust Judaism.

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Brodey, Deborah A. "From Judaism to Buddhism, Jewish women's search for identity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape16/PQDD_0002/MQ29145.pdf.

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Rynhold, Daniel. "Justifying one's practices : two models of Jewish philosophy." Thesis, London School of Economics and Political Science (University of London), 2000. http://etheses.lse.ac.uk/1522/.

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Judaism is a religion that emphasises the importance of a set of practical commandments and in the history of Jewish philosophy various attempts have been made to rationalise or justify these commandments. In this thesis I try to establish a general model for the justification of practices through a critical examination of two such attempted rationalisations. However, the study is framed within the more general question of whether or not there can be such a thing as Jewish Philosophy as a genuinely substantive discipline. Thus, I take the particular topic of rationalising the commandments as a 'case study' in order to see whether we can do substantive Jewish philosophy at least in the practical sphere. In the main body of the thesis I look at the methods of rationalisation of Moses Maimonides and Joseph Soloveitchik and argue that despite being based on very different scientific models they share a central methodological presumption that I term the Priority of Theory (PoT). I outline the main features of this PoT approach to justification and offer a critique of it based primarily on the argument from uncodifiability. I then offer an alternative method of justifying practices - the Priority of Practice approach (PoP) - based on an analysis of the Judaic concept of faith and certain remarks by Soloveitchik that are in tension with his main model of rationalisation discussed earlier. This PoP method stresses the limits of propositional approaches to the justification of practices and the need for a more pragmatic approach. In conclusion I consider again the framing question concerning Jewish philosophy, concluding that if we accept the meta-philosophical conclusions reached regarding practical justifications, the sense in which we can do practical Jewish philosophy is restricted more by the limits of philosophy in the practical sphere than by those of Judaism.

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Chung, Chi-kei, and 鍾子祺. "Repentance : the Jewish solution to the German problem." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/195997.

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Gurkan, Salime Leyla. "The Jewish concept of chosenness in tradition and transformation." Thesis, Lancaster University, 2002. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288986.

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Zeliger, Shira. "Educating an orthodox feminist male and female /." Waltham, Mass. : Brandeis University, 2009. http://dcoll.brandeis.edu/handle/10192/23232.

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Owen, Janet L. "Evaluating theories and stereotypes of the attraction of Judaism to females in interfaith marriage." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=195800.

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Stern, Nehemia. ""Post-Orthodoxy" an anthropological analysis of the theological and socio-cultural boundaries of contemporary Orthodox Judaism /." Diss., Online access via UMI:, 2008.

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Books on the topic "Judaism; Jewish"

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Langton, Daniel R., and Philip S. Alexander, eds. Normative Judaism? Jews, Judaism and Jewish Identity. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463234805.

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Lichtenstein, Morris. Jewish science in Judaism. Plainview, N.Y: Society of Jewish Science, 1986.

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Crossman, Lorna. Judaism and the Jewish Scriptures. Lancaster: University College of St Martin, 1998.

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Judaism. Jerusalem: Amishav, 1985.

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Jewish mysticism. Northvale, N.J: Jason Aronson, 1998.

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Joel, Segel, ed. Jewish with feeling: A guide to meaningful Jewish practice. New York: Riverhead Books, 2005.

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Joel, Segel, ed. Jewish with feeling: A guide to meaningful Jewish practice. Woodstock, VT: Jewish Lights Publishing, 2013.

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Berkovits, Eliezer. Unity in Judaism. New York, NY: American Jewish Committee, Institute of Human Relations, 1986.

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Seven Jewish cultures: A reinterpretation of Jewish history and thought. Cambridge: Cambridge University Press, 1990.

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Judaism. London: Wayland, 2008.

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Book chapters on the topic "Judaism; Jewish"

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Cohn-Sherbok, Dan. "Modern Jewish Diversity." In Modern Judaism, 1–24. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230372467_1.

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Cave, Peter, and Dan Cohn-Sherbok. "Jewish ethics." In Arguing about Judaism, 75–82. 1. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429319730-9.

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Williams, Bill. "THE ORDINARINESS OF BEING JEWISH: JEWISH ‘NORMALITY’ IN MANCHESTER, 1830 –1880." In Normative Judaism? Jews, Judaism and Jewish Identity, edited by Daniel R. Langton and Philip S. Alexander, 43–51. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463234805-005.

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Schorsch, Jonathan. "Jewish Foodies on Judaism." In The Food Movement, Culture, and Religion, 19–28. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-71706-7_3.

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Zahavy, Tzvee. "Jewish Piety." In The Blackwell Companion to Judaism, 181–90. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470758014.ch11.

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Schilling, Christopher L. "The Case Against Jewish Mindfulness Meditation." In Zen Judaism, 1–66. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-71506-9_1.

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Cohn-Sherbok, Dan. "Jewish Religious Pluralism." In Judaism and Other Faiths, 153–71. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1057/9780230373068_10.

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Cohn-Sherbok, Dan. "Modern Jewish Thought." In Judaism and Other Faiths, 113–32. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1057/9780230373068_8.

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Mittleman, Alan. "Theorizing Jewish Ethics." In Pragmatic Studies in Judaism, edited by Andrew Schumann, Aviram Ravitsky, Lenn E. Goodman, Furio Biagini, Alan Mittleman, Uri J. Schild, Michael Abraham, et al., 115–34. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235536-008.

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Rosenfelder, Ruth. "WHOSE MUSIC? OWNERSHIP AND IDENTITY IN JEWISH MUSIC." In Normative Judaism? Jews, Judaism and Jewish Identity, edited by Daniel R. Langton and Philip S. Alexander, 82–90. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463234805-008.

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Conference papers on the topic "Judaism; Jewish"

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.

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