Relevant bibliographies by topics / Refomr Judaism

Academic literature on the topic 'Refomr Judaism'

Author: Grafiati
Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Refomr Judaism"

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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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Dorff, Elliot N. "Judaism, Business and Privacy." Business Ethics Quarterly 7, no. 2 (March 1997): 31–44. http://dx.doi.org/10.2307/3857296.

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Abstract:This article first describes some of the chief contrasts between Judaism and American secularism in their underlying convictions about the business environment and the expectations which all involved in business can have of each other—namely, duties vs. rights, communitarianism vs. individualism, and ties to God and to the environment based on our inherent status as God’s creatures rather than on our pragmatic choice. Conservative Judaism’s methodology for plumbing the Jewish tradition for guidance is described and contrasted to those of Orthodox and Reform Judaism.One example of how Conservative Judaism can inform us on a current matter is developed at some length—namely, privacy in the workplace. That section discusses (1) the reasons for protecting privacy; (2) protection from intrusion, including employer spying; (3) protection from disclosure of that intended to remain private; (4) individualistic vs. communitarian approaches to grounding the concern for privacy; and (5) contemporary implications for insuring privacy in business.
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Khlebnikova, Luiza. "Intellectuality, Anomality and Future of Reform Judaism in Russia. A review on Elena Nosenko-Stein’s book “Reform Judaism in Russia: Does It Have any Future?”." Oriental Courier, no. 1 (2024): 239. http://dx.doi.org/10.18254/s268684310030216-5.

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In the Russian academic community, there is a low interest towards researching Reform Judaism, its history and current development. Russian Reform Judaism has been also not on the scientific radar of Russian experts. Dr. Elena Nosenko-Stein’s book “Reform Judaism in Russia: Does It Have a Future?” makes a valuable contribution to Jewish studies in Russia. The author of the book made her own surveys of opinions of members of the community, she also interviewed them, and used the method of participant observation in Moscow Jewish Reform Community Le-Dor Va-Dor to make an analysis more profound. Despite the fact that the Russian Reform Jewish community is extremely small, there are many myths around it. This book review shows that the monograph consistently reveals the features of Russian Reform Jewish denomination. It breaks down the existing myths around Reform Judaism. The book also assesses intercommunal relations between Reform and Orthodox Jews in Russia. And it analyzes the role of Israel in the identity of Russian Jews. In the end of monograph, the author stresses the main challenges that Russian Reform Jews face today.
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Afsai, Shai. "Benjamin Franklin’s Influence on Mussar Thought and Practice: a Chronicle of Misapprehension." Review of Rabbinic Judaism 22, no. 2 (September 16, 2019): 228–76. http://dx.doi.org/10.1163/15700704-12341359.

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Abstract Benjamin Franklin’s ideas and writings may be said to have had an impact on Jewish thought and practice. This influence occurred posthumously, primarily through his Autobiography and by way of Rabbi Menachem Mendel Lefin’s Sefer Cheshbon ha-Nefesh (Book of Spiritual Accounting, 1808), which introduced Franklin’s method for moral perfection to a Hebrew-reading Jewish audience. This historical development has confused Judaic scholars, and Franklin specialists have been largely oblivious to it. Remedying the record on this matter illustrates how even within the presumably insular world of Eastern European rabbinic Judaism—far from the deism of the trans-Atlantic Enlightenment—pre-Reform, pre-Conservative Jewish religion was affected by broader currents of thought.
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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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Andika, Andika. "ALIRAN-ALIRAN DALAM AGAMA YAHUDI." Abrahamic Religions: Jurnal Studi Agama-Agama 2, no. 1 (March 1, 2022): 52. http://dx.doi.org/10.22373/arj.v2i1.12133.

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Judaism is a part of the Abrahamic religion. Abrahamic religions in their development, such as Judaism experienced divisions, giving rise to new schools of Judaism. New schools of Judaism emerged due to differences in views and opinions among the Jews. This study aims to determine the definition of sects in Judaism along with the emergence factors of each sect in Judaism. Some of the schools in Judaism are beginning with Enlightenment Judaism, Reform Judaism, Orthodox Judaism, Conservative Judaism, and Reconstructionist Judaism. Apart from these sects, Judaism is further divided into several sects, including the paris, saduki, readers, writers, essenes, and fanatics or zealots. Among the schools in Judaism, not only differ in terms of background but also in terms of understanding of the teachings in Judaism. Therefore, it is undeniable that there are differences in religious understanding and practice in Judaism in each sect. This study uses a descriptive method through a qualitative approach with literature study. The result of the discussion in this study is to know the definitions, factors, and schools of Judaism. And this study concludes that the Jewish religion in its development has various kinds of flow
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Tekiner, Roselle. "Classic Reform Judaism and Zionism." Journal of Palestine Studies 20, no. 3 (1991): 125–26. http://dx.doi.org/10.2307/2537557.

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Tirosh-Samuelson, Hava. "Rabbi Jonathan Sacks: Religious Pluralism and the Partnership of Religion and Science." Kulturní studia 2023, no. 1 (May 1, 2023): 3–24. http://dx.doi.org/10.7160/ks.2023.200101.

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Rabbi and Lord Jonathan Sacks (1948-2020) was the Chief Rabbi of the United Hebrew Congregations of the Commonwealth from 1991 to 2013. Although he was recognized as the spiritual head of the United Synagogue, the largest synagogue body in the United Kingdom, his authority was not recognized by the Haredi Union of Orthodox Hebrew Congregations, or by non-Orthodox Jewish congregations that belong to Masorti, Reform and Liberal Judaism. Although his authority was limited, Rabbi Sacks was a highly influential public intellectual of global renown and impact. Writing to Jewish and non-Jewish audiences, Rabbi Sacks articulated his views on a range of existential problems and challenges, including the breakdown of the family, religious violence, the loss meaning and the rise of despair, political polarization, and climate change. While speaking in a particularly Jewish idiom and from a Judaic perspective, Rabbi Sacks became a spiritual guide to millions of people worldwide who appreciated his wisdom and the wisdom of Judaism. His contribution to the spiritual dimension of human life was formally recognized in 2016 when he received the Templeton Prize for his life-long contribution to humanity. This essay explores the relationship between Rabbi Sacks’ approach to religious pluralism and his contribution to the dialogue of religion and science. The essay argues that Rabbi Sacks was a post-secular thinker who offered a distinctly Judaic approach to humanity’s current challenges. By “universalizing particularity,” as Rabbi Sacks defined his own project, Rabbi Sacks sought to prevent the clash of civilizations and to heal our divided world.
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Maskell, Caleb J. D. "“Modern Christianity Is Ancient Judaism”: Rabbi Gustav Gottheil and the Jewish-American Religious Future, 1873–1903." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 139–84. http://dx.doi.org/10.1525/rac.2013.23.2.139.

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AbstractGustav Gottheil was a person of great influence in the development of American Reform Judaism, but his story has been largely forgotten. From 1873 to 1903, he was rabbi at Temple Emanu-El, the largest and wealthiest Reform Congregation on the Upper East Side of Manhattan. A prolific author and public teacher, he was “a striking and dominating figure … in American Judaism at large.” He was also controversial, criticized by some for his perceived openness to the ideals, institutions, and elites of American liberal Christianity. One editorialist wrote that he was “frequently accused of … ogling with Christianity, of servilely fawning upon it.” Another suggested that, when the history of American Reform Judaism was written, “ill-disposed critics [would] deny Gottheil his legitimate place,” judging that he was “dragging the congregation into … un-Jewish paths” based on his warm relations with urban Christian elites.This essay is a study of the complex dynamics of Gustav Gottheil’s relationship to American Christianity. It argues that Gottheil believed America was in profound religious transition. In spite of the fact that American culture was dominated by Christian normativity, liberal Christians who were giving up their Trinitarian dogmas were actuallybecomingReform Jews—“Modern Christianity,” he said in 1885, “is ancient Judaism.” This trajectory left him in no doubt that Reform Judaism was the “only possible religion of the American future.”Throughout his ministry, Gottheil sought to advance the process of the conversion of American Christianity to Judaism. He entered into extensive dialogue and friendship with scores of liberal Christian leaders—the “ogling” and “fawning” for which he was criticized. His strategy was rarely to debate but, rather, to inhabit their vocabulary. He spoke the religious language of the normatively Christian American culture, affirming the cultural impulses of the Christian nationalist vision while creatively renarrating them on Jewish foundations.
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Abel, Ernest L., and Michael L. Kruger. "Jewish Denominations and Longevity." OMEGA - Journal of Death and Dying 65, no. 3 (November 2012): 213–19. http://dx.doi.org/10.2190/om.65.3.d.

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This study examined the relationship between affiliation with one of three denominations within Judaism representing a conservative-liberal continuum of Orthodox, Conservative, and Reform Judaism. The criterion for affiliation was burial in a cemetery maintained by these denominations. Longevities of married congregants born 1850–1910 were compared, controlling for birth year. Orthodox Jews had the shortest life spans (77 years); Conservative and Reform Jews had very similar life spans (80.7 years). Differences in years of survival of husbands after death of a spouse did not differ significantly. Reform widows survived longest (16.5 years) after death of a spouse. Conservative and Reform widows did not differ significantly from one another.
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Dissertations / Theses on the topic "Refomr Judaism"

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McClanahan, Erin M. "The Contextualization of Tikkun Olam in American Reform Judaism." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/rs_theses/30.

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American Reform Judaism currently associates the Kabalistic term, tikkun olam, with one of its core principles, social justice. This association is relatively new, dating roughly to the 1950s. The appropriation of a Kabbalistic term by American Reform Judaism is unusual given the historical animosity of American Reform Judaism toward the Kabbalah. The purpose of this thesis to explain this appropriation by contextualizing the use of tikkun olam within American Reform Judaism. The method through which this will be accomplished is the analysis of official documents, journal articles and theological discussions found within the American Reform movement. The thesis concludes that American Reform Judaism chose to appropriate tikkun olam and associate it with social justice in order to locate social justice in a historically Jewish context. This reworking of the concept of social justice to place it within a specifically Jewish frame work reflects the theological shift which occurs in reaction to the Holocaust, fears over Jewish assimilation and other social factors taking place during the 1940s and 1950s.
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Tester, Amanda. "Isaac Mayer Wise: Reformer of American Judaism." Thesis, The University of Arizona, 2010. http://hdl.handle.net/10150/144992.

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Tabick, Jacqueline. "Outcomes of conversion to Judaism through the Reform Movement 1952-2002." Thesis, City University London, 2013. http://openaccess.city.ac.uk/12360/.

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I examined the characteristics of converts to Judaism through the Reform Synagogues, 1952-2002, exploring the psychological impact of conversion, the nature of their Jewish identity and the durability of their religious commitment through time. Recognising the large variation in the Jewish practice and attitudes displayed, I also examined the influence of motivational, family and biographical factors on their Jewish identity. Motivation for conversion was multi-dimensional. The instrumental desire to create family unity was identified as the most powerful motivating factor. The strength of this variable was found to be a significant predictor of the level of behavioural changes in the converts’ Jewish lifestyle. Counter-intuitively, this motivational factor formed negative correlations with ethnicity and a non-significant relationship with ritual behaviour. The data highlight differences between the factorial structure of the Jewish identity of converts and born Jews. For converts, four identity factors were identified: ritual practice, ethnic belonging, Jewish development and spirituality. Miller et al. have identified three factors underlying the Jewish identity of born Jews under 50: behavioural ethnicity, religiosity and mental ethnicity. Survey data of converts has shown a clear division of ritual and ethnic behaviours, whilst in born Jews, the same differentiation is not demonstrated. Like moderately engaged born Jews, converts emphasised the notion of affective identity rather than the actual performance of Jewish ritual acts, though it is clear that ‘on average’ converts have a somewhat more intense pattern of ritual practice than born (Reform) Jews. The majority of the converts felt content with the results of their conversion but the relative lack of emphasis placed on Jewish continuity as opposed to the convert’s individual self-fulfilment, can be seen as an indication of a possibility that the conversion process may only delay demographic decline in the Jewish community for just one or two generations.
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Borts, Barbara. "Mouths filled with song : British reform Judaism through the lens of its music." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10797/.

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The Movement for Reform Judaism [MRJ] - has been undergoing substantial changes in its style and patterns of worship. The introduction of a new prayer book has been accompanied by a pronounced focus on the music of the various synagogues, as a key element in the re-envisioning of prayer and spirituality in 21st century congregations. These have taken place within the context of the wider context of synagogue renewal, which surfaced first in the USA as Synagogue 2000 (now Synagogue 3000), entailing study, reflection and implementation of a variety of different changes in the hope of attracting and retaining Jews in synagogue services. This thesis focuses on the relationship between forms of liturgical and ritual music and patterns of spirituality and identity within the UK Reform Jewish world during a period of significant social change. ‘Getting the music right’ is, for some, a major aspect in synagogal renewal and commands a central place in the focus on Judaism into the twenty-first century. Focusing on attitudes towards and experiments with music afford a distinctive manner to access the complexities involved in the interplay of diverse community traditions and contemporary pressures for change. The complexities of this examination are mirrored in the interdisciplinary perspective of this thesis, as it encompasses the theoretical resources of theological, historical, and social scientific disciplines. Through the historical expansion of the movement, and the synagogues in which I have engaged in ethnographic research, we will note the shifts in movement and synagogal musical cultures, each affording a unique perspective on music in worship. Each helps to elucidate a little bit what constitutes the perspectives and preoccupations of the Anglo-Reform Jewish world.
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Katz, Madelyn Mishkin. "Defining leadership for the reform rabbinate." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1930280021&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Walfish, Miriam. "Rabbi Moses Sofer and his response to religious reform." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=55667.

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Curcio, Janice Ann. "Genesis 22 and the socio-religious reforms of Ezra and Nehemiah." Thesis, Brunel University, 2010. http://bura.brunel.ac.uk/handle/2438/4528.

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The objective of this research project is to build a sound defense of the hypothesis that Genesis 22, the story of the testing of Abraham, functioned in Persian Period Judah to benefit the systematic socio-religious reforms implemented by Ezra the priestly scribe. It is argued in this dissertation that the “Book of the Law” Ezra read to the Temple community is a version of the Pentateuch, which under Ezra’s care had become the holy writ of Judaism. Based on Ezra’s scribal abilities, priestly status, royal commission to teach God’s Law to the people of the Trans-Euphrates Satrapy, and his impetus to reform the apostate Temple community, it is argued that Ezra is the final redactor of the Book of the Law of Moses. Being deeply immersed in the Pentateuch, it is most likely that Ezra would have used the narrative material in the corpus that would best effect socio-religious reform. It is shown in this dissertation that there could be no better text than Genesis 22 to instill that ideology in the apostate Temple community. It is further postulated that Genesis 22 would have been used at that time to instill in the apostate members of that community a sense of reverence for God, obedience to the tenets of the Book of the Law, which overwhelmingly advocates a lifestyle of socio-religious separateness. It is also argued that embracing that ideology was paramount to the survival of the Temple community as a distinct religious entity in the Persian Empire, as well as to regaining their autonomy over the Land. A redaction critical analysis, an examination of key words and phrases, a consideration of separateness as the ideology of the postexilic period, and a study on cultic reform in Ancient Israel are used to support the argument that Genesis 22 was used to impact the wayward fifth-century Jews. Furthermore, it is shown that divine testing, the fear of God, covenant, and socio-religious separateness expressed in the Abraham cycle (all of which culminate in Genesis 22) are the main concerns of Ezra, making the narrative an indispensable didactic in the reform and indoctrination of the apostate elders, priests and Levites of the Jerusalem Temple community. It is shown that Abraham’s demonstration of utter reverence and radical obedience to God’s directives would have best set the standard of the God fearing Jew at that time. Having apparently lost their identity as the people of Yahweh, whose original vocation it was to bless the nations with the revelation of the one true God of creation and his Law, it has been argued in this dissertation that Genesis 22 would have been used in the effort to restore that identity to the Temple community in the fifth-century reform movement.
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Brämer, Andreas. "Rabbiner Zacharias Frankel : Wissenschaft des Judentums und konservative Reform im 19. Jahrhundert /." Hildesheim : G. Olms, 2000. http://catalogue.bnf.fr/ark:/12148/cb40025333w.

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Grözinger, Elvira. "Michał Galas: Rabin Markus Jastrow i jego wizja reformy judaizmu. Studiumz dziejów judaizmu w XIX wieku. [Der Rabbiner Markus Jastrow undseine Vision der Reform des Judentums. Studien zur Geschichte des Judentumsim 19. Jahrhunderts] / [rezensiert von] Elvira Grözinger." Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2009/3814/.

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Teeple, Samuel. "The New Reform Temple of Berlin: Christian Music and Jewish Identity During the Haskalah." Bowling Green State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1525882116113423.

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Books on the topic "Refomr Judaism"

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Naomi, Patz, ed. Explaining Reform Judaism. New York: Behrman House, 1985.

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Rothschild, Walter. Aspects of Reform Judaism. London: The Reform Synagogues of Great Britain, 80, East End Road, London, N3 2SY, 1994.

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Amanda, Golby. Women in Reform Judaism. London: The Reform Synagogues of Great Britain, 80, East End Road, London, N3 2SY, 1991.

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Evan, Kaplan Dana, ed. Contemporary debates in American reform Judaism: Conflicting visions. New York: Routledge, 2001.

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Philipson, David. The reform movement in Judaism. New York: Macmillan, 1986.

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1932-, Neusner Jacob, ed. The Reformation of Reform Judaism. New York: Garland Pub., 1993.

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Philipson, David. The reform movement in Judaism. S.l: Nabu Public Domain Reprints, 2012.

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Philipson, David. The reform movement in Judaism. New York: Macmillan, 1990.

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1930-, Jacob Walter, and Freehof Solomon Bennett 1892-, eds. Liberal Judaism and Halakhah. Pittsburgh, Pa: Rodef Shalom Press, 1988.

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Temkin, Sefton D. Isaac Mayer Wise, shaping American Judaism. Oxford [England]: Published for the Littman Library by Oxford University Press, 1992.

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Book chapters on the topic "Refomr Judaism"

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Gehl, Nicole. "Reform Judaism." In Encyclopedia of Psychology and Religion, 1952–54. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9253.

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Kaplan, Dana Evan. "Reform Judaism." In The Blackwell Companion to Judaism, 289–310. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470758014.ch17.

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Gehl, Nicole. "Reform Judaism." In Encyclopedia of Psychology and Religion, 1480–82. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9253.

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Cohn-Sherbok, Dan. "Reform Judaism." In Modern Judaism, 73–100. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230372467_4.

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Crane, Jonathan K. "Abortion in Reform Judaism." In Abortion, 37–50. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63023-2_4.

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Menkis, Richard. "20. Reform Judaism in Canada." In Canada's Jews, edited by Ira Robinson, 294–307. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618110275-021.

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"Reform Judaism/Liberal Judaism." In Encyclopedia of Food and Agricultural Ethics, 2121. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-024-1179-9_301319.

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"Judaism: Reform." In Fast Facts About Religion for Nurses. New York, NY: Springer Publishing Company, 2019. http://dx.doi.org/10.1891/9780826178312.0026.

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"Reform Judaism." In Encyclopedia of Sciences and Religions, 1974. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_100933.

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Jacobs, Louis. "Reform." In Beyond Reasonable Doubt, 159–73. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774587.003.0007.

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This chapter highlights Reform Judaism that began in nineteenth-century Germany. It mentions the three most prominent Reform thinkers: Zacharias Frankel, Abraham Geiger, and Samuel Holdheim. Frankel, originally a Reformer like the Geiger and Holdheim, eventually gave up the classical Reform position and is rightly regarded as the forerunner of Conservative Judaism, which appealed to people with no desire to abandon traditional Judaism and found the views of both Geiger and Holdheim far too extreme. Reform Jews certainly have a modern mind. Their intellectual integrity in facing up to the challenge of modernity is apparent. Their refusal to accept untenable theories about the history of Judaism is only to be admired.
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