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Literatura académica sobre el tema "Sabbath"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 9 de junio de 2025

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Artículos de revistas sobre el tema "Sabbath"

1

Bauks, Michaela. "Le Shabbat : un temple dans le temps." Études théologiques et religieuses 77, no. 4 (2002): 473–90. http://dx.doi.org/10.3406/ether.2002.3707.

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In the Sacerdotal Works, the Sabbath is regarded as the seventh day that has come to replace the old festival celebrating the full moon, since the days of exile. Such a shift in meaning appears to have occurred for the first time in this very work. It becomes rather striking if one compares it with the Book of Ezekiel where the Sabbath remains mostly secondary. Ezechiel himself may have regarded the Sabbath as a full moon festival and the occurrences of weekly Sabbaths in his Book were presumably the result of later rewritings. According to Michaela Bauks, the Sacerdotal Works established the weekly celebration of the Sabbath at the time of exile.

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Rogers, SandyJo D. "Sabbath as creation care." Review & Expositor 119, no. 3-4 (November 2022): 237–44. http://dx.doi.org/10.1177/00346373231162870.

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The priestly account of creation in Gen 1:1-2:3 provides the basis for the weekly Sabbath, centering the command to rest in God’s creative activity. The Ten Commandments not only require that servants be allowed to rest but also extend this requirement to those animals that are dependent on and work for humans (Exod 20:8-11; Deut 5:12-15), connecting the Sabbath to both social justice and creation care. The Sabbath principle is connected to care for the poor in laws that extend the pattern of rest from days to years. After 6 years of work, slaves are released (Exod 21:1-6; Deut 15:12-18), debts are forgiven in a universal seventh year (Deut 15:1-11), and fields are left fallow for the poor of the land and the beasts of the field every seventh year (Exod 23:10-11). The Holiness Code (Lev 17-26) uses the Sabbath principle as an organizing factor in Israel’s life and calendar. For the Holiness Code, the Sabbath year is a Sabbath of the land. The Sabbath Year is a call to creation care for the earth itself, and, should humans fail in their duty, God asserts that the land will be allowed its Sabbaths without humans.

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Ledesma, Jan Raen Carlo Mijaro. "REINFORCING AND REPULSING THE STAGES OF LIFE’S WAY: A KIERKEGAARDIAN READING OF PHILIP ROTH’S SABBATH’S THEATER (1995)." International Journal of Humanity Studies (IJHS) 6, no. 2 (February 21, 2023): 213–27. http://dx.doi.org/10.24071/ijhs.v6i2.3768.

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This paper unveils the postmodernist patina of Philip Roth’s novel Sabbath’s Theater through the affairs of its main character Morris “Mickey” Sabbath—a 64-year-old puppeteer who finds absolute delight in pursuing the base pleasures of life and one who also indulges himself in the American world bringing him to a state of alienation and destruction. We attempt to present Sabbath as the “aesthete” who greatly wallows in the fleshly pleasures of life. His sexual trysts generate the grounds for discoursing on the matter of sex as a potent postmodern site of disorder, self-cognizance, and reflexivity that leads towards annihilation of the self. In our analysis, we present him akin to an animal wallowing in base pleasures. Bounded by the “finite” from the perspective of the philosopher Soren Kierkegaard, his sexual trysts, ethnic displacements, and the juggling between home (Jewish origins) and host (American landscape) are factors that make it not possible for Sabbath to acquire a true self. Capitalizing on the descriptive-analytical research design, the paper leans on the critical concepts expounded by the philosopher Soren Kierkegaard particularly his three stages of life and the discourse on finitude in further making sense of Mickey Sabbath’s untamed pursuit of worldly desires. We present Sabbath greatly wallowing in the aesthetic stage of life. The ethical and religious stages are depicted only as specters that persistently confront the novel’s hero. The findings highlight Sabbath as the aesthete and pleasure-seeker who wallows in sexual pleasures as well as the person who immerses himself in art and other intellectual pursuits. All the worldly feats that affect the disposition of Sabbath compel him to spurn the ethical stage. This leads to the assertion that there is no commitment to virtue and integrity on the part of the Sabbath that can lead to the religious stage of life.

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4

Young Hye, Kim. "Sabbatical Framework of Sacred Times in H." Zeitschrift für die alttestamentliche Wissenschaft 137, no. 1 (February 25, 2025): 1–22. https://doi.org/10.1515/zaw-2025-1003.

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Abstract This essay explores the significance of the Sabbath’s inclusion in Leviticus 23 by analyzing the expressions שבת שבתון, שבתון, and שבע שבת[ו]ת. It uncovers a framework linking the Sabbath, Day of Atonement, and Sabbatical Year, highlighting the Sabbath’s central role. This study investigates the seventh-month festivals and examines the social justice implications of the Sabbatical Year, Jubilee, and grain harvest festival, all structured around the Sabbath concept. The findings indicate that H’s sabbatical framework marks a significant development in the conceptualization of sacred time.

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Rafalko, Jess. ""How You Cling to Your Grievance!": The Problem of Realism in Sabbath's Theater." Philip Roth Studies 20, no. 2 (2024): 67–83. http://dx.doi.org/10.1353/prs.2024.a938325.

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Abstract: The title character of Sabbath's Theater (1995) is a noted iconoclast. Most treatments of Sabbath's character attempt to reconcile his social deviance with his traumatic past—the death of his brother in war, his lover to cancer, and his first wife in absentia. Implied in these readings is a surprising truth about Sabbath: he is, despite himself, a traditionalist. This essay argues that Sabbath (like Roth) is committed to the conventions of literary realism, but this commitment is tested throughout the novel; realist techniques continually fail to address Sabbath's grief, revealing their aesthetic and affective limits. Sabbath's Theater is thus a sustained critique of the very form in which it is written—an airing of grievances with literary realism itself.

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Sharon, Nadav. "The Conquests of Jerusalem by Pompey and Herod: On Sabbath or »Sabbath of Sabbaths«?" Jewish Studies Quarterly 21, no. 3 (2014): 193. http://dx.doi.org/10.1628/094457014x14056845341069.

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Graham, Molly. "Sustainable Development Revisited: Rethinking Growth-Centric Paradigms Through the Lens of the Sabbath." European Journal of Sustainable Development 13, no. 3 (October 1, 2024): 212. http://dx.doi.org/10.14207/ejsd.2024.v13n3p212.

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This paper argues that the current growth-centric paradigm of sustainable development is fundamentally flawed and proposes a paradigm shift towards the biblical concept of the Sabbath. It critiques the internal contradictions of the SDGs and challenges the unsustainable pursuit of infinite growth in addressing social and ecological crises. By exploring Sabbath's principles of rest, recalibration, and redistribution, the paper offers an ethical foundation for self-limitation and a basis for human identity beyond productivity—addressing the shortcomings of the degrowth movement. It proposes practical applications of Sabbath principles at individual, community, and structural levels, drawing upon empirical examples to demonstrate their potential as pathways to environmental justice. These multi-level applications aim to bridge the gap between the intentions of international agreements and impactful local action. The paper concludes that Sabbath presents a transformative vision for sustainable development and environmental justice, fostering a harmonious relationship between humanity and the planet. Keywords: Sustainability, Development, Sabbath, Degrowth, Capitalism, Environmental Justice, Poverty, Well-being, Ethics, Religion.

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8

Falk, Daniel K. "Liturgical Progression and the Experience of Transformation in Prayers from Qumran." Dead Sea Discoveries 22, no. 3 (November 3, 2015): 267–84. http://dx.doi.org/10.1163/15685179-12341362.

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A distinctive feature of the prayer collections found at Qumran is that they have different prayers for each day of the week, month, Sabbath, festival, purification ritual, and so on. In the cases of the Words of the Luminaries and the Songs of the Sabbath Sacrifice, these different prayers construct a liturgical progression over the course of the cycle. I argue that this is to engender a progressive religious experience among the worshipers: over the course of the week towards confident approach to God in preparation for Sabbath, and over the course of Sabbaths in the quarter towards ritual transformation. Moreover, I propose that the Daily Prayers and Festival Prayers may also form an intentional liturgical progression over the cycle. If so, I would also suggest that in the liturgical cycle as a whole, there is in the daily ritual scripted experience of the larger cycles.

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Laoly, Nepho Gerson. "Tahun Sabat dan Tahun Yobel dalam Imamat 25." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 3, no. 2 (October 31, 2022): 150–65. http://dx.doi.org/10.46305/im.v3i2.130.

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The Sabbath and Jubilee years already existed in Ancient Israel, first recorded in Leviticus 25. Explanation is needed in distinguishing the Sabbath and Jubilee in Leviticus 25 from the Sabbaths in other texts. The existence of differences in understanding of the Sabbath such as the value of the Sabbath from only one heart to one year needs to be explained clearly. Using the method of exegesis by looking at the grammar and history of Leviticus 25 is useful for entering into the Sabbath and Jubilee Year laws. The Sabbath and Jubilee laws were used as a period of rest for farmland, farmland, property rights, and debt slaves. The word abaton (שַׁבָּת֥וֹן) is a term to stop all activities at a predetermined time. ten years is often achieved as the fiftieth year, but the Jubilee year lasts forty-nine days, in the seventh month only the tenth of the Israelite calendar. AbstrakTahun Sabat dan Tahun Yobel sudah ada di masa Israel Kuno, tercatat pertama sekali di Imamat 25. Penjelasan diperlukan dalam membedakan Sabat dan Yobel di Imamat 25 dengan Sabat di teks lainnya. Adanya perbedaan pemahaman Sabat seperti nilai waktu Sabat mulai hanya satu hati menjadi satu tahun perlu dipaparkan dengan jelas. Menggunakan metode eksegese dengan melihat gramatika dan historis Imamat 25 berguna untuk masuk ke dalam hukum Tahun Sabat dan Tahun Yobel. Hukum Sabat dan Yobel telah digunakan sebagai masa beristirahat bagi tanah pertanian, pengembalian hak kepemilikan tanah, dan pembebasan para budak hutang. Kata Šabaton (שַׁבָּת֥וֹן) menjadi istilah untuk berhenti dari segala aktifitas pada masa yang telah ditentukan. Kendati Yobel sering dipahami sebagai tahun ke lima puluh, tetapi tahun Yobel hanya berlansung selama empat puluh Sembilan hari, pada bulan ketujuh hari ke sepuluh kalender Israel.

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10

Alves Oliveira Neto, Maviael. "THE EIGHTH DAY ARGUMENT: A JEWISH RATIONALE FOR THE REJECTION OF THE SEVENTH DAY SABBATH." PRÁXIS TEOLÓGICA 20, no. 1 - Fluxo Contínuo (May 20, 2024): e2095. https://doi.org/10.25194/2317-0573.2024v20n1.e2095.

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.Building from the assumption of the Sabbath’s obsolescence much has been argued for the prominence of Sunday gatherings already in the New Testament corpus, or even that Jesus, though a Sabbath keeper, paved the way for the substitution of the seventh day Sabbath, which is by no means self-evident and therefore deserves further investigation. Ad interim, irrespective of the proper biblical interpretation of the continuity of the seventh day Sabbath, only voluntary blindness would deny the clear presence of the Sunday as a day to gather and worship within the Apostolic Fathers’ literature only a few decades after the last documents of the New Testament were written, at the pace that rejecting that which is Jewish was on vogue. Undoubtedly, the post apostolic treatment of the Sabbath is unprecedented given the Jewish origins of most New Testament writers, at the pace that the resurrection of Jesus became the main reason to account for the novelty of either worshiping on or keeping the Sunday. But how? What was the theological route that brought about such a phenomenon, i.e., that the Old Testament Sabbath became void on the basis of the resurrection of Jesus. Whereas Bacchiocchi, and many in his footsteps, find in the confluence of paganism, anti-Jewish sentiment and the prominence of the church in Rome as reasons that account for the suppression of the Sabbath in favour of the Sunday or Lord’s Day, there remains a need to explore the process through which such a belief came to be in the first place, hence the question: how did the resurrection of Jesus become the hermeneutical framework for the rejection of the Sabbath? It is on the elucidation of this question that the goal for this article is to be found.

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Tesis sobre el tema "Sabbath"

1

Doyle, David. "The pastor's sabbath an examination of sabbath principles as applied to the pastorate /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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2

Pichler, Eva, and Herbert Walther. "The Economics of the Sabbath." WU Vienna University of Economics and Business, Department of Economics, 1992. http://epub.wu.ac.at/6285/1/WP_11.pdf.

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Uur paper is inspired by the observation that - contrary to the US-experience - in many European countries working time schedules for different groups of workers are strictly regulated for the purpose of protecting "common leisure time" (like holidays sundays, recreation periods during the night and so on...). As a first step towards a more general analysis, a simple model analyzing the pattern of working time and leisure for two types of workers is developed. The basic assumptions are: productivity in general differs between periods where both are at work simultaneously ("common working time") and periods where only one is at work "private working time"). Moreover, utility of "common" (= overlapping) leisure time differs from utility of "private" leisure. The findings show that from a welfare point of view people work too long and get a shortage of common leisure whenever productivity during common working time is lower than outside common working time for any single individual. If the reverse holds, workers will end up with too short a working day and a lack of private leisure. The long-run development of the productivity gap is given a tentative historical interpretation.<br>Series: Department of Economics Working Paper Series

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3

Cheung, Kwok Ting. "The sabbath in Calvin's theology." Thesis, University of Aberdeen, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327842.

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The aim of this dissertation is to show that Calvin interprets the Sabbath as a sign of grace given to us by the Triune God that we repose in Him as our Father, through the Son in the communion of the Spirit, and therefore he does not reduce it to a series of legalistic exhortations and condemnations, of 'Do' and 'Don't' on a certain day. The concern of the thesis therefore is to examine Calvin's method. Firstly, his formal principle is <i>sola scriptura</i> (Scripture alone). The doctrine of the Sabbath is the product of both theology and exegesis,which deal directly with the witness of the Word in the Church. Secondly, his material principle is <i>sola gratia</i> (grace alone). The Sabbath is given to all mankind. In response to God's grace, we are commanded to cease from our work and let God work in us. True spiritual rest is revealed by the Word and effected for us and in us by the work of the Holy Spirit. It is understood in Christ alone (<i>solo Christo</i>) and by faith alone (<i>sola fide</i>). Faith is thus a response to God's grace and His faithfulness. The observance of the day is a mark of obedience in faith, joy and thanksgiving. Rest on the Sabbath does not mean idleness but an acknowledgement of God's unconditional love which is revealed in the person and work of Christ through the spirit. God in Christ and in the Spirit reveals His free grace to us and accepts us as we are and not for what we do. In Christ and in the Spirit, we joyfully repose in God our Father without any anxiety. Keeping the Sabbath must be understood, for Calvin, in terms of his soteriology, eschatology, pneumatology and Christology. Calvin sees a threefold purpose in the Sabbath; to rest in the knowledge that God is our Father, who has done everything for us in Christ; to be a stated day for personal and corporate worship in the Church; to be a day of rest for servants and dependents. This threefold purpose is understood in Trinitarian terms.

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4

Ehrlich, Joel Michael. "The sabbath a neglected blessing /." Deerfield, IL : Trinity Evangelical Divinity School, 2009. http://dx.doi.org/10.2986/tren.006-1621.

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Baldwin, Jeffrey W. "The Sabbath a biblical-theological study /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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6

好子, 上岡, and Yoshiko Ueoka. "The evolvement of the Biblical Sabbath concept." Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13106239/?lang=0, 2019. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13106239/?lang=0.

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7

Jang, Jae. "The role of the Deuteronomic Sabbath commandment." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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8

Back, Sven-Olav. "Jesus of Nazareth and the sabbath commandment /." Åbo : Åbo Akademis förlag, 1995. http://catalogue.bnf.fr/ark:/12148/cb361550238.

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9

Timmer, Daniel C. "Creation, tabernacle, and sabbath the sabbath frame of Exodus 31:12-17; 35:1-3 in exegetical and theological perspective." Göttingen Vandenhoeck & Ruprecht, 2006. http://d-nb.info/991051386/04.

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Anderson, James L. "Developing a pattern of Sabbath rest for pastors." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Libros sobre el tema "Sabbath"

1

Edwards, Tilden. Sabbath time. Nashville: Upper Room Books, 1992.

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2

Wishart, William T. d. 1853., ed. Review of Mr. W.T. Wishart's letters on the Sabbath. [Halifax, N.S.?: s.n.], 1987.

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3

Joseph, Ehrlich. Sabbath. Syracuse, N.Y: Syracuse University Press, 1999.

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4

Schaper, Donna. Sabbath keeping. Cambridge, Mass: Cowley Publications, 1999.

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5

Wainwright, John. Sabbath morn. Bath: Chivers P., 1994.

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6

Clark, Leigh. Blood Sabbath. New York: Zebra Books, 1991.

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7

Learn, Beth. Sabbath moon. Toronto: Learn/Yeats & Co.(P.O. Box 165, Station J, Toronto,Ont. M4J4YL), 1986.

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8

Sachs, Maurice. Witches' Sabbath. [Sacramento, California]: Spurl Editions, 2020.

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9

Mitcham, Judson. Sabbath Creek. Orlando, Fla: Harcourt, 2005.

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10

Wainwright, John. Sabbath morn. London: Little, Brown, 1993.

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Capítulos de libros sobre el tema "Sabbath"

1

Carter, Erik C. "Sabbath." In Encyclopedia of Psychology and Religion, 2065–67. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200106.

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Carter, Erik C. "Sabbath." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-642-27771-9_200106-1.

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Schiller, Robert. "Nobelists’ Sabbath." In Between One Culture, 211–12. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-20538-6_38.

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Brooks, Kyran Danielle, and Nicole A. Taylor. "Sabbath Schools." In Unsung Legacies of Educators and Events in African American Education, 139–47. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-90128-2_20.

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Arp, Robert. "Stop Stereotyping Sabbath." In Black Sabbath & Philosophy, 182–89. Oxford: John Wiley & Sons, Inc, 2012. http://dx.doi.org/10.1002/9781118523087.ch17.

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6

Stemberger, Günter. "Sabbath or Sunday?" In From Sun-Day to the Lord’s Day, 97–111. Turnhout, Belgium: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.celama-eb.5.128968.

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Nilsson, Johan. "Kenneth Grant (Typhonian Order), “Vinum Sabbati” (1961)." In Satanism: A Reader, 174—C11N22. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780199913534.003.0011.

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Abstract This chapter highlights Kenneth Grant’s “Vinum Sabbati” (1961). Grant became an influential figure in the British Thelemic movement, and to some extent British occultism in general, after Aleister Crowley’s death in 1947. “Vinum Sabbati” is a short essay on the Witches’ Sabbath, and two principal lines of reasoning are intertwined in the text. To some extent, Grant argues that the witches’ Sabbath had roots in pre-Christian magical ceremony; the main part of the text, however, is an attempt to explain the logic and magical motive behind the rite of the Sabbath. What Grant here calls “the medieval Sabbath” is perceived by him to be a corrupted remnant of an ancient Egyptian religious ceremony dedicated to the god Set. Moreover, the Devil, presiding over the Sabbath, is described by Grant as a reinterpretation of older pagan deities such as Pan or Set, he is the sun and the life force—but he is also that source of creation in which the performers of the Sabbath are trying to reabsorb themselves. Even though “Vinum Sabbati” is one of Grant’s earliest texts, it expounds basic elements of an understanding of the Devil that is never really revised.

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Donawa, Wendy. "Sabbath." In Don’t Tell: Family Secrets, 107–8. Demeter Press, 2022. http://dx.doi.org/10.2307/j.ctv32khvhm.20.

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"Sabbath:." In Converts, Heretics, and Lepers, 191–226. University of Notre Dame Press, 2007. https://doi.org/10.2307/jj.21995890.13.

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"SABBATH." In The Bonds of Love, 228–49. Catholic University of America Press, 2021. http://dx.doi.org/10.2307/j.ctv23xmqmr.14.

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Actas de conferencias sobre el tema "Sabbath"

1

Woodruff, Allison, Sally Augustin, and Brooke Foucault. "Sabbath day home automation." In the SIGCHI Conference. New York, New York, USA: ACM Press, 2007. http://dx.doi.org/10.1145/1240624.1240710.

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Jasim MOHAMMED, Ahmed, and Hussein Ismael KADHIM. "THE IMPACT OF THE JEWISH FAITH IN MODERN HEBREW POETRY "SHABBAT FOR EXAMPLE." In I V . I N T E R N A T I O N A L C O N G R E S S O F L A N G U A G E A N D L I T E R A T U R E. Rimar Academy, 2022. http://dx.doi.org/10.47832/lan.con4-14.

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This study is an attempt to shed light on a central and important issue in the lives of any nation or society or group of people, and it is the issue of "faith". One of the most important foundations in the Jewish faith is the "Sabbath" or day of rest for the Jews, which they respect and sanctify from all the other six days of the week. This study discusses the different representations of Saturday in Hebrew poetry. This study examined different representations of the theme of Saturday in Hebrew poetry with special emphasis on the significance of these representations shaped their worldview of the Jews on the topic flowing. Saturday is a day of rest and weekly holy people of Israel, the first deadline dates prescribed in the Torah. When there was a regular basis every seven days, on the seventh day a week. Saturday is the start of Friday's end, a little before sunset - the time called "Saturday Night", and tip the next day, with nightfall - long known as "Saturday". Jewish Saturday is considered the most sacred date. Saturday observance is one of the central commandments in Judaism; According to Judaism, this is the first commandment given to man, on the day he removed and weighed against all the commandments of the Torah. Judaism Saturday symbolizes the creation of the world by God and the holiness constant since the world was created by God. Reasons for the mitzvot and customs specific biblical command to sit origin consecrate this day and strike him from work, God's act of creation after the completion of the six days of creation. Saturday is used only for rest and refraining from doing work, and has been caught during today's Bible Holiness, pleasure, study Torah and elation. Observance of the Saturday, according to Judaism, is a practical admission creation of the world, reinforces the belief and non-observance leads to weakening of the Jewish faith, as well as keeping the Saturday brings a person to the Creator and secrete more physical nuns. Israel was set Saturday to officially rest. Sanctity of "on Saturday" is based - according to tradition - the thinking that thought that the God who created the heavens and the earth in six days, and Ahri-cc, he rested on the seventh day his work which he worked it, and he ordered them to stop all this day according craft books mentioned several books of the Bible. At the beginning of this study will be discussed at the origin of the word "Sabbath" (Saturday) in the Hebrew language, and the meaning of the word "Sabbath" in the Bible, Then, will be discussed on the types Saturday among the Jews, except they have a regular Sabbath day three ten types of Saturdays, expressing the various events and occasions and have various rituals and special customs. Too, will be discussed on the customs and rituals that the Jews do them during the entry to his departure on Saturday. Even so, it is during this study for some changes in different terms to Saturday, which the Jews call them the Sabbath. These names were used most by the Hebrew writers in modern times in their songs and stories that written in honor of this day, and Hebrew poets wrote poetry on Saturday: Bialik wrote the song "Saturday queen", poet Amir Gilboa wrote the song "Cch Cmo Sani the up" and others. By analysis of these literary works can be seen that the authors of these works depict through which all customs and ceremonies on Saturday in detail from beginning to end, especially the poet Bialik's poem "Saturday queen". And the end of the study conclusions and sources will come

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McAdamis, J. D. Eric, and Glen A. Robertson. "Did God Break the Sabbath? Astrosociology and Christian Fundamentalism in the United States." In SPACE, PROPULSION & ENERGY SCIENCES INTERNATIONAL FORUM: SPESIF-2009. AIP, 2009. http://dx.doi.org/10.1063/1.3115542.

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Bernbaum, Piper. "The Social Sphere: Construction and Consequences of the Gendered Space of the Jewish Eruv." In 110th ACSA Annual Meeting Paper Proceedings. ACSA Press, 2022. http://dx.doi.org/10.35483/acsa.am.110.93.

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This paper examines the physical and symbolic space of the contemporary Jewish Eruv (translated: “mixing/mingling”) as a progressive gendered space and infrastructure of care. The Eruv is a defined physical area symbolically extending the private realm of the ‘home’ beyond its walls into the community. Acknowledged as a legal-fiction, the Eruv provides leniencies to Orthodox Jewish communities, allowing the performance of daily activities otherwise forbidden onthe Sabbath. However, the consequences are much greater; citizens are able to participate in their communities and cities while maintaining identity and traditions.

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MEKKI, Prof Dr Hayet. "SABBAT AL HOUT WITH IMPERIALISM IS ONE OF THE URBAN AND POLITICAL FEATURES OF ALGERIA IN THE OTTMAN ERA." In I. International Century Congress for Social Sciences. Rimar Academy, 2024. http://dx.doi.org/10.47832/soci.con1-4.

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Sabbat eh hour is considered one of the sabbat’s that were occurred as a result of purely political factors as it holds the critical agent’s hall in the ottman period. Therefor sabbat is the only example that contains a memorial inscription as well as a vegetarianism and geometric décoration « ornements » ;and it attracts people to drink from a fountain that was a created in a wall. This sabbat has a political and a security role in protecting the critical agent and preserving the interest of the naval’s officers.

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Saleh MAHDI, Balsam. "THE INFLUENCE OF SOME RELIGIOUS BELIEFS ON THE JEWISH PERSONALITY." In IX. International Congress of Humanities and Educational Research. Rimar Academy, 2024. https://doi.org/10.47832/ijher.congress9-7.

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This research sheds light on the Jewish beliefs within the Jewish community and I have taken it upon myself to study those beliefs and their importance within the closed Jewish community and among those beliefs is the Tefillin and the Mezoza, because the Jews believe that the Tefillin is the contract made between God and Israel as stated in the Torah (Deuteronomy 18: 11) "Tie him for a sign on your hands". The word tefillin: is an Aramaic plural derived from the word "teflah" meaning prayer and is considered the talisman of prayer. And Jewish jurisprudence succeeded in imposing this amulet by interpreting it literally, "and bind it as a sign on your hand" and let it be between your eyes (Deuteronomy: 6:8). . Also, wearing tefilin is done during the days of the week except for the Sabbath and the holidays (the five holidays mentioned in the Torah: New Year, Yom Kippurim, Eid al-Midal, Passover, Eid of Weeks(. The mezuzah: a Hebrew word composed of mezuzot. It is said that the mezuzah is of Assyrian origin, and it denotes the door jamb or the wooden frame on which the door is fixed. It is a rukia or amulet attached to the doors of the houses where the Jews live. The Jew and inscribed on it are the first two paragraphs of the Sham'a or the Jewish testimony of monotheism (Deuteronomy 4:9), (13-21, 11), which are the first letters of the Hebrew sentence )ישראיל דלאות שומיר )ישראיל אבואב הריש and which is also one of the names of God in the Jewish faith. It is customary for the person entering or leaving the house to place his hand on the mezuzah and say: (May God protect my departure and my coming from now and forever) and I will explain the details of those beliefs and how they are used and their form through this research.

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Şenyurt, Süleyman, Yasin Altun, and Ceyda Cevahir. "Smarandache curves according to Sabban frame for Darboux vector of Mannheim partner curve." In II. INTERNATIONAL CONFERENCE ON ADVANCES IN NATURAL AND APPLIED SCIENCES: ICANAS 2017. Author(s), 2017. http://dx.doi.org/10.1063/1.4981672.

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Şenyurt, Süleyman, Yasin Altun, and Ceyda Cevahir. "Smarandache curves according to Sabban frame of fixed pole curve belonging to the Bertrand curves pair." In INTERNATIONAL CONFERENCE ON ADVANCES IN NATURAL AND APPLIED SCIENCES: ICANAS 2016. Author(s), 2016. http://dx.doi.org/10.1063/1.4945871.

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