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Journal articles on the topic 'Judaism; Jewish'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Haberman, Jacob. "Bergson and Judaism." European Journal of Jewish Studies 12, no. 1 (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 t

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2

Lupovitch, Howard. "Neolog: Reforming Judaism in a Hungarian Milieu." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 3 (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

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3

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 intentiona

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Brody, Samuel. "Political Economy as a Test of Modern Judaism." Religions 10, no. 2 (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 see

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5

Mittleman, Alan. "Theorizing Jewish Ethics." Studia Humana 3, no. 2 (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 (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

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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 socioreligiou

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8

Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (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 s

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Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (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 s

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10

Formicki, Leandro. "A profecia e a glossolalia como fenômenos extáticos." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 9, no. 14 (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 S

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11

Homolka, Walter. "Jewish theology and Jewish studies in Germany." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (2018): 26–35. http://dx.doi.org/10.30752/nj.70966.

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This article presents some insights into the German developments of studying Judaism and the Jewish tradition and relates them to the ongoing development of the subject at universities in the Nordic countries in general and Norway in particular. It also aims to present some conclusions concerning why it might be interesting for Norwegian society to intensify the study of Judaism at its universities.

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Power, Patricia A. "Blurring the Boundaries: American Messianic Jews and Gentiles." Nova Religio 15, no. 1 (2011): 69–91. http://dx.doi.org/10.1525/nr.2011.15.1.69.

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Messianic Judaism is usually equated with Jews for Jesus, an overtly missionizing form of ethnically Jewish Evangelical Christianity that was born in the American counter-culture revolution of the 1970s. The ensuing and evolving hybrid blend of Judaism and Christianity that it birthed has evoked strong objections from both the American Jewish and mainline Christian communities. What begs an explanation, though, is how a Gentile Protestant missionary project to convert the Jews has become an ethnically Jewish movement to create community, continuity, and perhaps a new form of Judaism. This pape

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Oegema, Gerbern S. "Reformation and Judaism." Journal of the Council for Research on Religion 1, no. 2 (2020): 20–30. http://dx.doi.org/10.26443/jcreor.v1i2.25.

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The topic of this paper is the complex and ambivalent relationship between the Reformed Churches and Judaism, moving from a kind of Philo-Semitism to Christian Zionism and support for the State of Israel on the one hand, to missionary movements among Jews to anti-Judaism, and the contribution to the horrors of the Holocaust on the other hand. In between the two extremes stands the respect for the Old Testament and the neglect of the Apocrypha and other early Jewish writings. The initial focus of this article will be on what Martin Luther and Jean Calvin wrote about Judaism at the beginning of

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Rethelyi, Mari. "Hungarian Nationalism and the Origins of Neolog Judaism." Nova Religio 18, no. 2 (2014): 67–82. http://dx.doi.org/10.1525/nr.2014.18.2.67.

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The new religious movement of the Neolog Jews in Hungary argued for Jews’ acceptance into Hungarian society by articulating an ethnic identity compatible with that of Hungarians. Neolog Jews promoted nationalism by propagating an ethnic Oriental Jewish identity mirroring Hungarian nationalist identity. By negotiating a common identity, Neolog Jews hoped to achieve recognition as fellow Hungarians. The history of the Neologs is unique because a non-Semitic, ethno-nationalist definition of Jewish identity occurred only in Hungary. Neolog Judaism constitutes a significant religious group not only

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Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.

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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in

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Silva, Valmor Da, and Severino Celestino da Silva. "The Messiah in Judaism and Christianity." Caminhos 15, no. 2 (2017): 249. http://dx.doi.org/10.18224/cam.v15i2.6035.

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Abstract: the article presents the different conceptions of Messiah in Judaism and in Christianity. Although present in other cultures and religions, the concept of messianism is defined in the Jewish religion, influenced mainly by contexts of crisis. Even if it is a fundamental concept, it is not always convergent. In the Hebrew Bible several messianisms were developed, with proposals of Messiah king, priest and prophet. The figure of David was fundamental in defining various types of messianism, but it was in the post-exile period or in the second temple that messianic ideas developed. At th

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Luneva, Anna. "Transformation of Early Christian Ideas about Judaism (Based on the Analysis of Christian Polemic Literature of the II-III c. and its Historical and Cultural Context)." Tirosh. Jewish, Slavic & Oriental Studies 18 (2018): 30–44. http://dx.doi.org/10.31168/2658-3380.2018.18.1.2.

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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. Altho

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Jeffcoat Schedtler, Justin P. "Perplexing Pseudepigraphy." Journal of Ancient Judaism 8, no. 1 (2017): 69–89. http://dx.doi.org/10.30965/21967954-00801005.

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The fragments of the “Pseudonymous Greek Poets” constitute a collection of genuine and spurious quotations of renowned Greek poets – Homer, Hesiod, Aeschylus, etc. – on topics current in Hellenistic Jewish philosophy. The functions of these fragments are most often considered in terms used to characterize Hellenistic Jewish literature more broadly, i. e.: missionary literature, an apologetic defense of Judaism for a non-Jewish audience, an affirmation of Judaism for a Jewish audience, or a testament to the superiority of Judaism in the Hellenistic world. Each of these readings is guided by the

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Greenbaum, Avraham. "Trends in Judaism in the Soviet Union." Nationalities Papers 16, no. 2 (1988): 191–200. http://dx.doi.org/10.1080/00905998808408081.

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The history of Judaism in the Soviet Union is not a happy one. The Soviet Union, in a policy reminiscent of the premodern age, has persecuted the Jewish religion and not—with the exception of the 1948-53 period—Jews as persons. This does not mean that there was not discrimination. Anti-Jewish discrimination began about 1944 and presumably still continues in spite of Gorbachev's reported attempts to ease it. But we see no clear signs that the purges of the thirties were directed at Jewish party members as such. Recent research also does not credit the once common belief that the liquidation of

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Kohler, George Y. "“The Pattern for Jewish Reformation”: The Impact of Lessing on Nineteenth-Century German Jewish Religious Thought." Harvard Theological Review 113, no. 2 (2020): 263–84. http://dx.doi.org/10.1017/s0017816020000073.

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AbstractThe widespread Jewish sympathies for Lessing’s pre-Hegelian, pro-Jewish, progressive Deism from the Education of the Human Race spurred some Jewish authors to return to and discuss Lessing’s religious thought within the theological endeavors of the Wissenschaft des Judentums in nineteenth-century Germany. To be able to rely on Lessing, even retroactively, was welcome proof for Jewish Reformers that the humanistic approach to religious problems that stood at the very center of their project was at once Jewish and universal. It was the spirit of Lessing’s Education that was appropriated

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Herberger, Tyson. "Jews and Judaism in Norway today." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (2018): 36–42. http://dx.doi.org/10.30752/nj.70297.

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This address was given as part of a podium discussion on Judaism in Norway today held at the Jewish Museum in Oslo on 4 March 2018. Other participants in the panel were Rabbi Lynn Feinberg (Jewish Renewal movement), Rabbi Joav Melchior (Orthodox movement, current rabbi of Det Mosaiske Trossamfund in Oslo), Rabbi Shaul Wilhelm (Chabad shaliach in Oslo) and Professor Catherine Hezser (SOAS, London, and University of Oslo) as chair. The comments argue that Judaism in Norway is diverse and relatively unknown, with a majority of Jews in Norway probably being uncounted in current population estimate

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Mühlstein, Jan, Lea Muehlstein, and Jonathan Magonet. "The Return of Liberal Judaism to Germany." European Judaism 49, no. 1 (2016): 44–48. http://dx.doi.org/10.3167/ej.2016.490105.

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AbstractThe German Jewish community established after World War Two was shaped by refugees from Eastern Europe, so the congregations they established were Orthodox. However, in 1995 independent Liberal Jewish initiatives started in half a dozen German cities. The story of Beth Shalom in Munich illustrates the stages of such a development beginning with the need for a Sunday school for Jewish families and experiments with monthly Shabbat services. The establishment of a congregation was helped by the support of the European Region of the World Union for Progressive Judaism and ongoing input fro

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Weiss, Dov. "The Rabbinic God and Mediaeval Judaism." Currents in Biblical Research 15, no. 3 (2017): 369–90. http://dx.doi.org/10.1177/1476993x17698060.

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From the earliest stages of Wissenschaft des Judentums, scholars of Judaism typically read statements about God in the classical sources of Judaism with a mediaeval philosophical lens. By doing so, they sought to demonstrate the essential unity and continuity between rabbinic Judaism, later mediaeval Jewish philosophy and modern Judaism. In the late 1980s, the Maimonidean hold on rabbinic scholarship began to crack when the ‘revisionist school’ sought to drive a wedge between rabbinic Judaism, on the one hand, and Maimonidean Judaism, on the other hand, by highlighting the deep continuities an

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Mancini, Susanna. "Supreme Court of the United Kingdom: To Be or Not To Be Jewish: The UK Supreme Court Answers the Question; Judgment of 16 December 2009, R v The Governing Body of JFS, 2009 UKSC 15." European Constitutional Law Review 6, no. 3 (2010): 481–502. http://dx.doi.org/10.1017/s1574019610300071.

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On 16 December 2009, the UK Supreme Court held a state-funded Jewish school to be guilty of discrimination based on ethnic origin in the way it operated its admissions policies. The Jewish Free School (JFS), one of the top-performing schools in the country, refused a place to a thirteen year old boy, M., because it did not consider him Jewish. It is a fundamental tenet of traditional Judaism that to be Jewish one must be born of Jewish mother or to a woman who converted into Judaism prior to his/her birth. M.'s father was Jewish by birth, but his mother, who was originally an Italian Catholic,

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Jacobs, Jonathan A. "Judaism, Pluralism & Public Reason." Daedalus 149, no. 3 (2020): 170–84. http://dx.doi.org/10.1162/daed_a_01810.

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Central values of Judaism and the historical experience of Jews are sources of strong Jewish support for democracy, especially in the United States, where Jews did not have to wait for citizenship and rights to be conferred on them – and possibly withdrawn. Judaism is strongly committed to the political order in the United States and to the pluralistic, dynamic civil society it helps make possible. Jews have the freedoms that others have, and those freedoms resonate with fundamental Jewish values in ways that matter even to nonpracticing Jews. Moreover, there are reasons to regard the Constitu

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Bilde, Per. "The Jews in the diaspora of the Roman empire." Nordisk Judaistik/Scandinavian Jewish Studies 14, no. 2 (1993): 103–24. http://dx.doi.org/10.30752/nj.69502.

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There is little literary evidence and archaeological sources pointing to a high degree of contact partly in the sense of Hellenization of Judaism and partly in the sense of Jewish apologetics and Jewish influence on the non-Jewish world. But there is also evidence – the Jewish struggles and revolts and the Rabbinic literature – pointing in the opposite direction of conflict and isolation. In both the diaspora and in Palestine the Jews were involved in a tense and strained dialectic relationship with their non-Jewish fellow-citizens, and in both cases did this relationship produce significant e

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Libin, Nicole. "Jewish Constructivism." Axis Mundi 2, no. 1 (2017): 1–38. http://dx.doi.org/10.29173/axismundi68.

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Canepa, Andrew M. "Pius X and the Jews: A Reappraisal." Church History 61, no. 3 (1992): 362–72. http://dx.doi.org/10.2307/3168376.

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In standard Jewish reference works the figure of Pope Pius X has either been sorely neglected or has received a decidedly negative press. For the concise New Standard Jewish Encyclopedia, Pius X simply does not exist. The Universal Jewish Encyclopedia mentions rather cryptically that the pope was “better disposed” towards the Jews than had been his immediate predecessors. On the other hand, the monumental Encyclopaedia Judaica characterizes Pius as “disdainful of Judaism and the Jewish people.” Catholic biographies of this pontiff, essentially hagiographic, provide little or no insight into hi

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Perkins, Pheme. "IF JERUSALEM STOOD: THE DESTRUCTION OF JERUSALEM AND CHRISTIAN ANTI-JUDAISM." Biblical Interpretation 8, no. 1-2 (2000): 194–204. http://dx.doi.org/10.1163/156851500750119178.

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AbstractAsking what would have been the case had the Jewish War of 66-70 CE not ended with the destruction of the Temple demonstrates the momentous consequences of those events for the history of Christianity and of anti-Judaism in Western culture. That the war might not have occurred or might have been nipped in the bud is a consensus view of Jewish, Roman and primitive Christian authors. That its consequences fueled a perception of Jews as abominable or rightly abandoned by their own God can be documented in both Roman and Christian texts. But the most disastrous consequence of the events of

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Novak, David. "Karl Barth on Divine Command: A Jewish Response." Scottish Journal of Theology 54, no. 4 (2001): 463–83. http://dx.doi.org/10.1017/s0036930600051772.

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Usually one does not include Karl Barth in contemporary Jewish-Christian dialogue. Unlike his Protestant theological contemporaries, Paul Tillich and Reinhold Niebuhr, there in no evidence that during his long theological career Barth had any real contact with Jewish thinkers. The only contemporary Jewish thinker whom he engages, to my knowledge, is Martin Buber, but in his magnum opus, Church Dogmatics, Buber is discussed almost en passent and with a rather hurried dismissal. Barth's relations with Judaism are seriously complicated, but one gets the impression from reading what he says about

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TAMMES, PETER. "Residential segregation of Jews in Amsterdam on the eve of the Shoah." Continuity and Change 26, no. 2 (2011): 243–70. http://dx.doi.org/10.1017/s0268416011000129.

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ABSTRACTWhile previous studies showed a drop in residential segregation over time, calculated dissimilarity and isolation indices for 1941 show a halt in the decreasing segregation among Jews in Amsterdam. Furthermore, persons of Jewish origin who had left Judaism appear to have lived mainly in different districts from those who belonged to Jewish congregations, indicating that district of residence can serve as a reflection of the assimilation process. Moreover, analyses of life histories of about 700 Jewish persons show that being born outside the Jewish neighbourhood increased the likelihoo

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Utterback, Kristine T. "“Conversi” Revert: Voluntary and Forced Return to Judaism in the Early Fourteenth Century." Church History 64, no. 1 (1995): 16–28. http://dx.doi.org/10.2307/3168654.

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Forced to choose between conversion and death, many medieval Jews chose to be baptized as Christians. While not all Jews in Western Europe faced such stark choices, during the fourteenth century pressure increased on the Jewish minority to join the Christian majority. Economic, social, and political barriers to Jews often made conversion a necessity or at least an advantage, exerting a degree of coercion even without brute force. Once baptized these new Christians, called conversi, were required to abandon their Jewish practices entirely. But what kind of life actually awaited these converts?

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Rothenberg, Celia E. "American Metaphysical Judaism." Nova Religio 17, no. 2 (2013): 24–39. http://dx.doi.org/10.1525/nr.2013.17.2.24.

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American metaphysical Judaism draws on traditional Jewish practices and texts as well as the American metaphysical religious tradition. This article challenges the relegation of American metaphysical Judaism to the category “New Age Judaism” and opens the door to exploring this area of religious expression in its historical and current forms. Drawing on my fieldwork with, and the writings of, rabbi and shaman Gershon Winkler, I offer an ethnographic exploration of Winkler’s life and religious practice as an example of American metaphysical Judaism. Winkler reads Hebrew scriptures through his “

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Karanaev, Mikhail. "Marriage Prohibitions in the Hasmoneans’ Dynastic Politics." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 43–55. http://dx.doi.org/10.31168/2658-3356.2018.4.

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The article describes the marriage prohibitions in the Hasmonean state’s dynastic policy (II–I centuries BC). The Jewish rulers had a very strict approach in choosing a partner. The main criteria were ritual purity and good origin (by the Judaic norms), as well as belonging to the Jewish elite. During the last rulers of an independent state of the Hasmoneans (Aristobul II and Hyrkanus II) there was a transition to consanguineous marriages. One of the reasons is the influence of the Hellenistic tradition, in which such marriages are normal. In Judaism there are prohibitions on incest, but the H

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Dunn, Samuel L., and Joshua D. Jensen. "Judaism and Jewish Business Practices." International Journal of Business Administration 9, no. 4 (2018): 73. http://dx.doi.org/10.5430/ijba.v9n4p73.

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Today’s global business environment is extremely diverse. With the business tools and resources that are available today, organizations of any size can create a global footprint easier than ever before. Today’s business professionals must be educated and trained in how to effectively interact with multiple cultures in order to successfully navigate the global business environment. Knowledge, acceptance, and appreciation of various cultures along with a fervent understanding of business practices in various cultures is required of the 21st century global business professional. This paper focuse

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Fagenblat, Michael. "Response." AJS Review 35, no. 1 (2011): 115–24. http://dx.doi.org/10.1017/s0364009411000109.

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My reading of Levinas's magnificent philosophical works, Totality and Infinity and Otherwise than Being is based on two primary convictions. The first is that Levinas's philosophical works, in which he addresses and enjoins people without regard for identity (without regard for peoplehood and law), were produced out of strong readings of the Judaic tradition. Samuel Moyn showed how deeply Levinas was nurtured by interwar Protestant philosophical theology, and I sought to show that it was also possible to read Levinas's philosophy through the rabbinic tradition. Whereas Moyn's outstanding work

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Feldman, Rachel Z. "The Children of Noah." Nova Religio 22, no. 1 (2018): 115–28. http://dx.doi.org/10.1525/nr.2018.22.1.115.

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Today, nearly 2,000 Filipinos consider themselves members of the “Children of Noah,” a new Judaic faith that is growing into the tens of thousands worldwide as ex-Christians encounter forms of Jewish learning online. Under the tutelage of Orthodox Jewish rabbis, Filipino “Noahides,” as they call themselves, study Torah, observe the Sabbath, and passionately support a form of messianic Zionism. Filipino Noahides believe that Jews are a racially superior people, with an innate ability to access divinity. According to their rabbi mentors, they are forbidden from performing Jewish rituals and even

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Arkush, Allan. "Theocracy, Liberalism, and Modern Judaism." Review of Politics 71, no. 4 (2009): 637–58. http://dx.doi.org/10.1017/s0034670509990726.

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AbstractThe paper examines the efforts of several Jewish thinkers to cope with the discrepancy between the inherently theocratic principles of their religion and the modern, liberal ideas with which they wished to bring Judaism into harmony. It focuses first on Moses Mendelssohn's attempt at the end of the eighteenth century to provide a rationale for the dissolution of Judaism's coercive, collectivist dimension and to render the Jewish religion fully compatible, in practice, with liberalism. The next major focus is the recent work of David Novak, who has sought in different ways to show how o

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Kurtz, Paul Michael. "Defining Hellenistic Jews in Nineteenth-Century Germany: The Case of Jacob Bernays and Jacob Freudenthal." Erudition and the Republic of Letters 5, no. 3 (2020): 308–42. http://dx.doi.org/10.1163/24055069-00503003.

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Hellenic language and culture occupy a deeply ambivalent place in the mapping of Jewish history. If the entanglement of the Jewish and the Greek became especially conflicted for modern Jews in philhellenic Europe, nowhere was it more vexed than in the German-speaking lands of the long nineteenth century. Amidst the modern redefinition of what it meant to be Jewish as well as doubts about the genuine Jewishness of Hellenistic Judaism, how did scholars identify Jewish authorship behind ambiguous, fragmented, and interpolated texts – all the more with much of the Hebraic allegedly deprived by the

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Galron-Goldschlager, Joseph. "Library of Congress Subject Headings in Jewish Studies: Recent Changes (1992-1994)." Judaica Librarianship 8, no. 1 (1994): 73–82. http://dx.doi.org/10.14263/2330-2976.1234.

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The following subject headings of interest to Judaica and Hebraica librarians were culled from Library of Congress Weekly Lists nos. 21–51 (1992) (May 20, 1992–December 16, 1992), 1–51 (1993) (December 30, 1992–December 15, 1993), and 1–5 (1994) (January 5, 1994–February 2, 1994). This list continues my earlier one, published in Judaica Librarianship, vol. 7, no. 1–2 (Spring 1992–Winter 1993), pp. 72–78. This list is also an update of my 4th edition of Library of Congress Subject Headings in Jewish Studies (New York: Association of Jewish Libraries, 1993). The term "Jewish Studies"

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Rudavsky, T. M. "Philosophical Cosmology in Judaism." Early Science and Medicine 2, no. 2 (1997): 149–84. http://dx.doi.org/10.1163/157338297x00104.

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AbstractIn this paper I shall examine the philosophical cosmology of medieval Jewish thinkers as developed against the backdrop of their views on time and creation. I shall concentrate upon the Neoplatonic and Aristotelian traditions, with a particular eye to the interweaving of astronomy, cosmology and temporality. This interweaving occurs in part because of the influence of Greek cosmological and astronomical texts upon Jewish philosophers. The tension between astronomy and cosmology is best seen in Maimonides' discussion of creation. Gersonides, on the other hand, is more willing to incorpo

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Gerber. "Arguing Judaism, Negotiating Jewish Identity." Journal of American Ethnic History 31, no. 1 (2011): 74. http://dx.doi.org/10.5406/jamerethnhist.31.1.0074.

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Magonet, Jonathan. "Post-War Progressive Judaism in Europe." European Judaism 49, no. 1 (2016): 57–65. http://dx.doi.org/10.3167/ej.2016.490107.

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AbstractAlready in 1946 Rabbi Dr Leo Baeck advocated that alongside the rebuilding of congregations in post-war Europe, what he termed ‘little Judaism’, there was a need for a ‘greater Judaism’ – Jewish engagement with the wider issues of society: ‘We are Jews also for the sake of humanity’. In 1949 he also expressed the need for a dialogue with Islam. A variety of events and activities represent early attempts to meet these dual concerns. In 1997 at the first post-war, full-scale conference of the European Board of the World Union for Progressive Judaism in Germany, in Munich, Diana Pinto not

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Robyn, Elisa. "Judaism and Evolutionary Astrology: Insights from a Jewish Astrologer." Socio-Historical Examination of Religion and Ministry 2, no. 1 (2020): 218–26. http://dx.doi.org/10.33929/sherm.2020.vol2.no1.10.

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While the Torah instructs Jews not to practice soothsaying or divination, the Talmud includes several discussions about the power of astrology with many Rabbis even arguing that the use of astrology is both permitted and meaningful. Add to this discrepancy the numerous astrological mosaics on the floors of ancient synagogues, as well as certain Kabbalistic practices, and it becomes clear why there is confusion within the Jewish community. This article examines Jewish perspectives on evolutionary astrology throughout Jewish history and its link to current mystical applications.

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RICCI, RONIT. "A Jew on Java, a Model Malay Rabbi and a Tamil Torah Scholar: Representations of Abdullah Ibnu Salam in the Book of One Thousand Questions." Journal of the Royal Asiatic Society 18, no. 4 (2008): 481–95. http://dx.doi.org/10.1017/s135618630800864x.

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In contrast to many regions of the Middle East, where Jewish communities existed at the time of the Prophet and throughout the centuries following his death, the Tamil region of south India and the Indonesian-Malay world lacked such populations. The absence of Jewish communities did not, however, imply a complete unfamiliarity with Jews and Judaism. Rather, their image emerged from a variety of textual sources in lieu of direct encounters. In addition to their depictions in the Qur'an and hadith literature, Jewish figures occasionally appeared in texts produced in these regions' local language

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Synek, Eva M. "The Legal Context of the Findings of Limyra." Journal of Ancient Judaism 5, no. 2 (2014): 245–58. http://dx.doi.org/10.30965/21967954-00502010.

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This article surveys both canon and imperial law for legislation regarding Jews and Judaism until the 8th cent. C. E. Judaism was recognized by Roman law as a religio licita and Jewish rights were thus protected. But with the rise of Christianity to the official religion of the Roman empire imperial legislation disadvantaged Jews increasingly. Nevertheless Judaism remained a religio licita and different from pagans or heretics, Jews retained certain rights and a limited protection of the Roman state. The legislative situation in Roman imperial law reflects Christian canon law.

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Teipen, Alfons. "Jews in Early Biographies of Muḥammad: A Case Study in Shifting Muslim Understandings of Judaism." Journal of the American Academy of Religion 88, no. 2 (2020): 543–68. http://dx.doi.org/10.1093/jaarel/lfaa019.

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Abstract Almost from its beginning, adherents of Islam were in competition with those of Judaism, yet the extent and intensity of that competition is portrayed differently in the earliest extant sources. Although in biblical studies there is by now a broad consensus that the synoptic gospels reflect different interpretations of the life of Jesus among the early Jesus movements, analogous realizations have still to fully take root in studies about the Life of Muḥammad. Minor differences in the portrayal of Jews in biographies of Muḥammad indicate a shifting understanding of Muslim-Jewish rela

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Yoshiko Reed, Annette. "Was there science in ancient Judaism? Historical and cross-cultural reflections on "religion" and "science"." Studies in Religion/Sciences Religieuses 36, no. 3-4 (2007): 461–95. http://dx.doi.org/10.1177/000842980703600303.

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This article considers the place of scientific inquiry in ancient Judaism with a focus on astronomy and cosmology. It explores how ancient Jews used biblical interpretation to situate "scientific" knowledge in relation to "religious" concerns. In the Second Temple period (538 B.C.E.-70 C.E.) biblical interpretation is often used to integrate insights from Mesopotamian and Greek scientific traditions. In classical rabbinic Judaism (70-600 C.E.) astronomy became marked as an esoteric discipline, and cosmology is understood in terms of Ma'aseh Bereshit, a category that blurs the boundaries betwee

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Gribetz, Sarit Kattan, and Lynn Kaye. "The Temporal Turn in Ancient Judaism and Jewish Studies." Currents in Biblical Research 17, no. 3 (2019): 332–95. http://dx.doi.org/10.1177/1476993x19833309.

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Despite the apparent finality of Heschel’s pronouncement, in 1951, that Judaism is a ‘religion of time’, the past two decades have seen renewed scholarly interest in the relationship between time, time-keeping, and forms of temporality in Jewish culture. This vibrant engagement with time and temporality in Jewish studies is not an isolated phenomenon. It participates in a broader interdisciplinary examination of time across the arts, humanities and sciences, both in the academy and beyond it. The current article outlines the innovative approaches of this ‘temporal turn’ within ancient Judaism

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Batnitzky, Leora. "Between Ancestry and Belief: “Judaism” and “Hinduism” in the Nineteenth Century." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (2021): 194–219. http://dx.doi.org/10.1093/mj/kjab001.

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Abstract This article argues that thinking about disputed conceptions of religious conversion helps us understand the emergence of both Jewish and Indian nationalism in the nineteenth century. In today’s world, Hindu nationalism and Zionism are most often understood to be in conflict with various forms of Islamism, yet the ideological formations of both developed in the context of Christian colonialism and, from the perspectives of Jewish and Indian reformers and nationalists, the remaking of Hinduism and Judaism in the image of Christianity. Even as they internalized some aspects of Protestan

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