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Relevant bibliographies by topics / Mishʻan (Israel)

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Academic literature on the topic 'Mishʻan (Israel)'

Author: Grafiati

Published: 29 July 2024

Last updated: 30 July 2024

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Journal articles on the topic "Mishʻan (Israel)"

1

Simon-Shoshan, Moshe. "Between Philology and Foucault: New Syntheses in Contemporary Mishnah Studies." AJS Review 32, no. 2 (November 2008): 251–62. http://dx.doi.org/10.1017/s0364009408000111.

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The work of many emerging young rabbinics scholars today, particularly that which is focused on the Mishnah, is animated by a desire to synthesize two distinct approaches to rabbinic texts. One is the traditional philological-historical approach, which traces its roots back to the European Wissenschaft des Judentums tradition of the nineteenth and early twentieth centuries. In its current form, traditional Talmud criticism is perhaps most associated in Israel with the work of J. N. Epstein, the founder of the Hebrew University Talmud Department and the “father of exact scientific Talmudic inquiry.” While most of Epstein's students proceeded to shape the study of rabbinic literature in the Israeli academy, Saul Lieberman, perhaps his most distinguished disciple, moved to America, where his presence dominated the study of rabbinic literature at the Jewish Theological Seminary in the postwar decades. Traditional Talmud criticism is characterized by a scrupulous attention to manuscripts and textual variants, a systematic use of the findings of Semitic and comparative linguistics, and the use of form and source criticism to determine the history and development of larger textual units.

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Brand, Itzhak. "Secular Law as the “King's Law”: Zionist Halakhah and Legal Theory." AJS Review 43, no. 01 (April 2019): 47–66. http://dx.doi.org/10.1017/s0364009419000023.

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What is the possibility of secular law in the religious Jewish state? This article will focus this question on the attitude of Zionist halakhic decisors toward the secular law of the land when that land is the State of Israel. Are these decisors willing to recognize Israeli law as falling into the halakhic category of “the King's Law” (mishpat ha-melekh)? Halakhic literature offers various justifications for the king's authority. The first justification is philosophical and jurisprudential; the second is political; and the third is legal in nature. Various justifications for the King's Law yield different models of its force and authority, which contrast in the relationship they posit between the King's Law and Torah Law. This article examines this question from the perspective of the legal discussion of the relationship between competing systems of law (private international law and issues related to the conflict of laws).

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3

Jeha, Julio. "O caso do arquivo desaparecido, ou porque não existia uma literatura de detetive israelense." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 7, no. 13 (October 30, 2013): 180–82. http://dx.doi.org/10.17851/1982-3053.7.13.180-182.

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Moorey, P. R. S. "The Chalcolithic hoard from Nahal Mishmar, Israel, in context." World Archaeology 20, no. 2 (October 1988): 171–89. http://dx.doi.org/10.1080/00438243.1988.9980066.

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Gupta, Anoop Kumar. "Indian Strategic Thinking towards Israel." Jindal Journal of International Affairs 1, no. 3 (July 1, 2019): 62–80. http://dx.doi.org/10.54945/jjia.v1i3.84.

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Indian strategic thinking towards Israel is not monolithic. It is diverse and plural. There have been many voices in India towards Zionism and Israel. Questions related to Palestine, Zionism and Israel have been discussed in detail in India since the beginning of the twentieth century. Mahatma Gandhi was against Zionism in general and its methods particularly. Jawaharlal Nehru was also against Zionism but seemed ambiguous on the question of Israel which made him hesitant in engaging the Jewish state. Indian Left has demonstrated very critical approach towards Zionism and Israel. Hindu nationalist Vinayak Damodar Savarkar was sympathetic of the Zionist project and was supportive of the movement to establish a national home for the Jews. Political realists like J. N. Dixit and Brijesh Mishra and conservative strategist like Bharat Karnard in India were in favour of Israel and advocated mutually beneficial bilateral strategic cooperation between both the countries. Contemporary Indian debate on Israel is still polarised though the dominant view is supportive of Israel.

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6

Lumingkewas, Marthin Steven. "The Early History of God: Yahweh and the Other Deities in Ancient Israel." Fidei: Jurnal Teologi Sistematika dan Praktika 3, no. 2 (December 18, 2020): 302–17. http://dx.doi.org/10.34081/fidei.v3i2.174.

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Mark S. Smith merupakan satu di antara peneliti Kitab Ibrani; khususnya teks-teks ANET (Ancient Near Eastern Text) bersama dengan beberap ahli bahasa Semit barat seperti Frank Moore Cross, Michael D. Morgan dan Brevard S. Child. Akan tetapi, Smith lebih dikenal dengan model interpretasi Israel sebagai satu entitas dengan bangsa sekitarnya – dalam hal ini Kanaan. Pendekatan ini menghasilkan metodologi penting untuk melihat Israel dengan cara berbeda – yaitu Israel sebagai bangsa yang identik dengan bangsa-bangsa Kanaan – berlawanan dengan pemahaman yang selama ini melihat kedua bangsa sebagai vis-a-vis berdasarkan informasi Kitab Ibrani. Buku ini berupaya menggambarkan upaya memahami Israel tidak dapat diperoleh melalui sejarah semata. Berbicara mengenai Israel sebagai umat dengan beberapa mishpat, kemudian berlanjut menjadi sebuah bangsa dalam koridor monarki, sampai mereka masuk dan kembali dari pembuangan; termasuk di dalamnya sistem agama mereka, hanya dapat dilakukan melalui memori. Memori yang dimaksud Smith dalam hal ini adalah melalui proses convergence dan differentiation. Pada masa awal Israel, bangsa ini tidak berbeda dengan bangsa-bangsa sekitarnya; termasuk di dalamnya sistem keagaman yang mereka anut. El, Baal, Anat dan Asherah menjadi allah utama Israel. El menjadi sesembahan utama Israel bersamaan dengan Yahweh. Baal menjadi sesembahan Daud ketika ia berseru Baal Perazim (allah memberikan terobosan) dalam 2 Samuel 5:20 dan 1 Tawarik 14:11 (hal.74-76).

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7

Lumingkewas, Marthin Steven. "The Early History of God: Yahweh and the Other Deities in Ancient Israel." Fidei: Jurnal Teologi Sistematika dan Praktika 3, no. 2 (December 18, 2020): 302–17. http://dx.doi.org/10.34081/fidei.v3i2.174.

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Mark S. Smith merupakan satu di antara peneliti Kitab Ibrani; khususnya teks-teks ANET (Ancient Near Eastern Text) bersama dengan beberap ahli bahasa Semit barat seperti Frank Moore Cross, Michael D. Morgan dan Brevard S. Child. Akan tetapi, Smith lebih dikenal dengan model interpretasi Israel sebagai satu entitas dengan bangsa sekitarnya – dalam hal ini Kanaan. Pendekatan ini menghasilkan metodologi penting untuk melihat Israel dengan cara berbeda – yaitu Israel sebagai bangsa yang identik dengan bangsa-bangsa Kanaan – berlawanan dengan pemahaman yang selama ini melihat kedua bangsa sebagai vis-a-vis berdasarkan informasi Kitab Ibrani. Buku ini berupaya menggambarkan upaya memahami Israel tidak dapat diperoleh melalui sejarah semata. Berbicara mengenai Israel sebagai umat dengan beberapa mishpat, kemudian berlanjut menjadi sebuah bangsa dalam koridor monarki, sampai mereka masuk dan kembali dari pembuangan; termasuk di dalamnya sistem agama mereka, hanya dapat dilakukan melalui memori. Memori yang dimaksud Smith dalam hal ini adalah melalui proses convergence dan differentiation. Pada masa awal Israel, bangsa ini tidak berbeda dengan bangsa-bangsa sekitarnya; termasuk di dalamnya sistem keagaman yang mereka anut. El, Baal, Anat dan Asherah menjadi allah utama Israel. El menjadi sesembahan utama Israel bersamaan dengan Yahweh. Baal menjadi sesembahan Daud ketika ia berseru Baal Perazim (allah memberikan terobosan) dalam 2 Samuel 5:20 dan 1 Tawarik 14:11 (hal.74-76).

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8

Schiffman, Lawrence H., and Jacob Neusner. "Ancient Israel after Catastrophe. The Religious World View of the Mishnah." Journal of Biblical Literature 104, no. 3 (September 1985): 527. http://dx.doi.org/10.2307/3260943.

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9

Nagar, Yossi, Ianir Milevski, Hagay Hamer, Oriya Amichay, Eitan Klein, Elisabetta Boaretto, Atalya Fadida, and Hila May. "Alone in a cave: Examination of a 5200 BCE skeleton from the Judean Desert, Israel." Bioarchaeology of the Near East 16 (May 1, 2023): 29–49. http://dx.doi.org/10.47888/bne-1602.

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The remains of a >50-years-old male, thus far representing the only complete skeleton dated to the Early Chalcolithic (Wadi Rabah) period in Israel, were recovered in a cave in the Judaean desert (Nahal Mishmar, F1-003). The old male suffered abscesses in the maxilla following tooth caries, and a well-healed trauma in the left tibial midshaft. Skull and mandibular morphology were described using plain measurements, indices and angles, and compared with similarly taken Chalcolithic data. In addition, mandibular morphology was captured using a landmark-based geometric morphometrics method and compared to Natufian hunter-gatherers, Pre-Pottery Neolithic early farmers, and Late Chalcolithic populations. The results, although cautionary, reveal similarity to the succeeding Ghassulian Chalcolithic period populations and suggest population continuity from the Early to the Late (Ghassulian) Chalcolithic period. Future ancient DNA study may clarify this hypothesis and further reveal population affinity in this period in Israel.

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10

Fischhendler, Itay, Yehouda Enzel, and Haim Gvirtzmanb. "Estimation of sedimentation rates under Mediterranean conditions deduced from the Mishmar Ayyalon Reservoir, Israel." Israel Journal of Earth Sciences 52, no. 1 (January 1, 2003): 21–29. http://dx.doi.org/10.1560/nvq5-gr9t-vgk3-7bmp.

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Dissertations / Theses on the topic "Mishʻan (Israel)"

1

Fishbane, Simcha. "An analysis of the literary and substantive traits of Rabbi Israel Mayer Hacohen Kagan's Mishnah berurah : Sections 243-247, 252." Thesis, 1988. http://spectrum.library.concordia.ca/4809/1/NL41663.pdf.

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Slunečková, Ráchel. "Proměny izraelského detektivního románu od 80. let do současnosti." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-436638.

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This thesis focuses on the Israeli detective genre. The Israeli detective genre is quite new in Israeli literature, not many works of the detective genre exist in Israel before 1980's, and even today, the detective genre is not so widespread in Israel. The thesis introduces four authors who represent the period from the beginnings of Israeli detective fiction until today. Batya Gur and Shulamit Lapid were chosen as representatives of the older period, Jair Lapid and Dror Mishani for the 21st century. The works chosen for the analysis are those which are parts of the detective series. Another criterion is the detective has to operate in Israel. The aim of the thesis is to outline the development of the detective novel in Israeli based on the example of selected works of these significant authors. In the opening, the thesis shortly presents a detective novel as a literary genre and also, as a literary genre in Israel. The main body of the thesis consists of four chapters on the authors and their approach to the detective genre while investigating several aspects. Firstly, it focuses on the characters who appear in the chosen novels as a detectives, criminals, and other characters. Secondly, the thesis concentrates on the background of the crime and investigation; where and under which circumstances...

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Books on the topic "Mishʻan (Israel)"

1

(Israel), Mishʻan. Histadrut Israel. Tel Aviv: Mishan center, 1985.

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2

Rot, Yehuda Meir. ʻAḳedah: "mishpaṭ ha-intifadah". [Tel Aviv?]: Efi Meltser, 2007.

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3

Shapira, Yaniv. 14 kiṿunim la-ruaḥ: Diyoḳan ha-mishkan. ʻEn Ḥarod: Mishkan le-omanut, 2019.

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4

ha-ezraḥi, Israel Mishmar. ha-Mishmar ha-ezraḥi. [Tel Aviv?]: ha- Mishmar, 1991.

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5

ha-ezraḥi, Israel Mishmar. ha-Mishmar ha-ezraḥi: Ḳovets torati. [Tel Aviv?]: Mitnadvim/Hadrakhah Mish. ez., 1990.

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6

Safrai, Zeev. Mishnat Erets Yiśraʼel: Mishnat Eretz Israel : Masekhet Avot (Neziḳin 7). [Jerusalem?]: Hotsaʼat Mishnat Erets Yiśraʼel, 2012.

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7

Safrai, Shemuel, Ch Safrai, and Zeev Safrai. Mishnat Erets Yiśraʼel: Mishnat Eretz Israel : Masekhet Kilʼayim : (Zeraʻim 4). Yerushalayim: Mikhlelet Lifshits, 2012.

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8

Safrai, Shemuel, Ch Safrai, and Zeev Safrai. Mishnat Erets Yiśraʼel: Mishnat Eretz Israel : Masekhet Peʼah : (Seder Zeraʻim 2). Yerushalayim: Mikhlelet Lifshits, 2012.

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9

Yiśraʼel, ʻEran. ha-Mishmar ha-ezraḥi: Ke-nesher yaʻir ḳino--. [Israel]: Mishṭeret Yiśraʼel, 1999.

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10

Israel) Mishkan le-omanuyot ha-bamah (Tel Aviv. ha-Mishkan le-omanuyot ha-bamah. Tel Aviv: Mishkan le-omanuyot ha-bamah, 1994.

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Book chapters on the topic "Mishʻan (Israel)"

1

Popkin, Richard H., and David S. Katz. "The Prefaces by Menasseh ben Israel and Jacob Judah Leon Templo to the Vocalized Mishnah (1646)." In Jewish-Christian Relations in the Seventeenth Century, 151–53. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2756-8_9.

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2

Cohn, Yehudah B. "Who Are Israel in the Mishnah and Tosefta?" In Looking In, Looking Out: Jews and Non-Jews in Mutual Contemplation, 88–104. BRILL, 2023. http://dx.doi.org/10.1163/9789004685055_007.

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3

Sclar, David. "Cultivating Education and Piety." In The Mishnaic Moment, 278–98. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192898906.003.0013.

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The Mishnah among Jews in the early modern period largely landed in two distinct spheres: one, as a text to study with commentaries for the sake of greater comprehension; and two, as a source of mystical inspiration, generally fulfilled through ritual recitation of Mishnaic texts. In the mid-seventeenth century, printers in Amsterdam, Cracow, Istanbul, and elsewhere targeted another, less rabbinically sophisticated readership growing through the development of print. Menasseh ben Israel—author, orator, and messianic enthusiast—served as a driving force, producing three editions in Amsterdam in small format without significant apparatus. The sparsity of the imprints indicates a desire to sell far and wide and speaks volumes about the publisher’s intention to reach new students of the Mishnah. This chapter discusses the editions in the context of book production, audience, and curriculum, as well as the specific religious scenario of Western Sephardic Jews in Amsterdam.

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4

Inbari, Motti. "Uzi Meshulam’s “Mishkan Ohalim”: A Contemporary Apocalyptic Messianic Sect in Israel." In Studies in Contemporary Jewry: Volume XVII: Who owns Judaism? Public Religion and Private Faith in America and Israel, 74–87. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195148022.003.0005.

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Abstract The phenomenon of recurrent and active messianism has been part of Jewish history for 2,000 years. Appearing first among the Dead Sea sects before the destruction of the Second Temple, it continued through the Bar-Kokhba revolt, the Middle Ages, the aftermath of the expulsion from Spain, the Sabbetai Zevi episode, and up to the present day, with the emergence of a number of apocalyptic messianic cults in the modern state of Israel. Given the incessant failures, disappointments, and chagrin over erroneous calculations of the End, what accounts for the resilience of active messianism is the utopian vision it affords to its believers, most of whom have low material or spiritual status. The cycles of war, destruction, and persecution that were endured by the Jewish people resulted in yearning for the homeland and anticipation of a messiah who would redeem them from their travails.

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Hezser, Catherine. "7. The Mishnah and Roman Law: A Rabbinic Compilation of ius civile for the Jewish civitas of the Land of Israel under Roman Rule." In What Is the Mishnah?, 141–66. Harvard University Press, 2023. http://dx.doi.org/10.4159/9780674293717-011.

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6

"“Israel” in the Mishnah, the Tosefta, and Tractate Abot: A Probe." In Judaism and its Social Metaphors, 60–82. Cambridge University Press, 1989. http://dx.doi.org/10.1017/cbo9780511557378.006.

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7

"III. Introduction to Rabbi Israel Meir Kagan and the Mishna Berura." In The Codification of Jewish Law and an Introduction to the Jurisprudence of the Mishna Berura, 18–22. Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618118462-004.

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Berger, Michael S. "Ordination Standing in the Sandals of Moses." In Rabbinic Authority, 52–68. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195122695.003.0005.

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Abstract As we saw in chapter 3, the effort to portray the Sages as a continuation of the Sanhedrin was successful only to a limited degree. The idea was comprehensive enough to include both judicial and legislative functions and could even sustain broader geographical parameters beyond Jerusalem, but it ran aground as soon as the talmudic Rabbis ceased to be configured in the institutional framework of a collective body abiding by established procedures of decision making. Com pared to the Tannaim in the land of Israel, who could realistically be conceived as functioning together as a single organ, the Palestinian, but especially the Babylonian, Amoraim are portrayed much more individualistically; the Talmud shows the Amoraim working in multiple academies with distinct and differing traditions. Assuming that the anonymous apodictic laws in the Mishnah represent the majority’s view, the Babylonian Gemara in contrast is not a record of col lective decisions.

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Oppenheimer, Aharon. "Jewish Penal Authority in Roman Judaea." In Jews in a Graeco-Roman World, 181–91. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198150787.003.0012.

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Abstract The discovery of the Babatha archive and the legal documents it contains has once more brought to the fore the question of the role played by Jewish law in the Land of Israel at the time of the Mishnah. For example, one of the documents, which relates to the year 124 CE, provides evidence that the boule of Petra appointed legal guardians for Babatha’s son after the death of his father. This incident raises several questions. For example, did the family have the option of a hearing in a Jewish court? Would they have turned to such a Jewish court had they lived elsewhere—for example, in one of the heavily settled Jewish areas in Judaea or Galilee? However, such questions are merely of secondary importance as compared to the more basic issues. How far did the Roman government recognize local law in the provinces in general, and in Judaea (and later Syria-Palaestina) in particular?

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Polonsky, Antony. "The Dedication of the New Synagogue in Poznań (Posen)." In Polin: Studies in Polish Jewry Volume 20, 446–56. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113058.003.0022.

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THE CIRCUMSTANCES of the building of the New Synagogue are described fully in Carol Krinsky’s article. Here it should be stressed that there was a single Jewish Communal Body (Gemeinde) in Poznań, which included both those who would now be described as Orthodox and more progressive and Reform Jews. The Neue Synagoge would today be seen as a modern Orthodox house of worship. Rabbi Wolf Feilchenfeld, whose address forms the core of the pamphlet describing the dedication, was born in Glogau, Silesia in 1827. He obtained his doctorate from the University of Berlin in 1849 with a prize-winning dissertation on the ethics of the Stoics and was ordained in 1854. He studied rabbinics with Rabbi Michel Landsberg of Berlin, Rabbi Israel Lipschutz of Danzig, the author of a commentary on the Mishnah, and Rabbi Mordechai Michael Jaffe of Hamburg. Feilchenfeld’s first rabbinic post was in Düsseldorf (1855). His correspondence reveals that he found his congregation too liberal for his views and soon started to look elsewhere, without success. In 1872 he finally obtained a post more to his taste when he was appointed rabbi in Poznań, a post he held for over forty years and where his views were in harmony with the conservative and largely orthodox opinions of his congregants. He had a lifelong interest in Jewish education and while in Düsseldorf had established a Jewish teachers’ seminary, which later moved to Cologne. He was refused governmental permission to create a similar body in Prussian Poland and had to be satisfied with an institute for training Jewish communal workers for small communities, where it was necessary to combine the function of teacher with that of cantor and ritual slaughterer. He also created an association, ‘Leshon Limudim’, to encourage religious study among young people. From 1876 to 1911 he was a member of the Central Board of the Alliance Israélite Universelle and a founder of the world Orthodox union Agudas Israel. His rabbinic rulings commanded wide respect and he was also a fine pulpit speaker, as can be seen in the address reprinted here....

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