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1
Walfish, Barry. "Encyclopedia Interrupta, or Gale's Unfinished: the Scandal of the EJ2". Judaica Librarianship 16, n. 1 (31 dicembre 2011): 195–209. http://dx.doi.org/10.14263/2330-2976.1012.
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Encyclopedias are important reference works. They are meant to summarize the state of knowledge in any given field and convey it to both the layperson and the scholar in a clear, concise manner. For Jews and Judaism, the first major effort in this regard was the Jewish Encyclopedia of 1906, which drew upon the knowledge of a cadre of European and American scholars of the Science of Judaism (Wissenschaft des Judentums). Its successor the German Encyclopaedia Judaica began to appear in 1929 but was interrupted in 1934 by the rise of Nazism. It had only reached the end of the letter L. After the war, efforts resumed which resulted in the production of two major encyclopedias, The Hebrew Encyclopaedia Hebraica (ha-Entsiklopedyah ha-‘Ivrit), completed in 1982, and the English Encyclopaedia Judaica (henceforth EJ1), which first appeared in 1971 followed by a corrected edition in 1972. Both works were published in Israel and are considered to be major achievements. The latter used a lot of material from both its German and Hebrew predecessors.
2
Karanaev, Mikhail. "Marriage Prohibitions in the Hasmoneans’ Dynastic Politics". Slavic & Jewish Cultures: Dialogue, Similarities, Differences, n. 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 Hasmoneans were able to meet the standards of Judaism (marriage with a cousin). Such a policy is an excellent example of the specificity of the Hasmonean dynasty: to follow the norms of Judaism, while being in the context of the common Hellenistic paradigm.
3
Tulejski, Tomasz, e Arnold Zawadzki. "Golem i Lewiatan. Judaistyczne źródła teologii politycznej Thomasa Hobbesa". Politeja 16, n. 2(59) (31 dicembre 2019): 207–32. http://dx.doi.org/10.12797/politeja.16.2019.59.14.
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Golem and Leviathan: Judaic Sources of Thomas Hobbes’s Political Theology
In the article, the Authors point out that Hobbes’s political philosophy (and in fact theology) in the heterodox layer is inspired not only by Judeo-Christianity, but also by rabbinic Judaism. According to them, only adopting such a Judaic and in a sense syncretistic perspective enabled Hobbes to come to such radical conclusions, hostile towards the Catholic and Calvinist conceptions of the state and the Church. In their argument they focused on three elements that are most important for Hobbesian concept of sovereignty: the covenant between YHWH and the Chosen People, the concept of the Kingdom of God, salvation and the afterlife, and the concept of a messiah.
4
Neusner, Jacob. "Is there a theology of rabbinic Judaism?" Nordisk Judaistik/Scandinavian Jewish Studies 16, n. 1-2 (1 settembre 1995): 56–64. http://dx.doi.org/10.30752/nj.69520.
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What is at stake in the problem of theology? It is whether or not, out of a given body of authoritative writings, we may appeal to that –ism, that “Judaism”, that all of us assume forms the matrix for all the documents all together. That is to say, the issue of theology bears consequence because upon the result, in the end, rests the question of whether we may speak of a religion, or only of various documents that intersect here and there. When we ask not merely for a compendium of what a given religion alleges, e.g. about God, the world, and the human person, but for a systematic and philosophical coherent formulation of convictions in a statement that is not only true but also harmonious and genuinely cogent, then our problem in answering the question at hand proves not so readily resolved. The source of confusion lies in the state of the written evidence of religion, Rabbinic Judaism, or the Judaism of the dual Torah, or Classical Judaism, or Normative Judaism, as people may prefer to call it. We do not know what is primary and generative, what is secondary and derivative. Hence we have theological statements but no clear system. But to maintain there is a theology of Rabbinic Judaism is to claim for the matter systemic, not merely random and notional, standing.
5
Havel, Boris. "Catholic Church, Jews, the Shoah and the State of Israel". Nordisk judaistik/Scandinavian Jewish Studies 34, n. 2 (12 dicembre 2023): 21–34. http://dx.doi.org/10.30752/nj.126185.
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Judaism and Christianity are religions whose theological epistemology is based on revelation. The primary source of revelation is Holy Scripture. However, history has also been recognised as a source of revelation, particularly the history of Israel and the Jewish people. Because they understood history as a source of revelation, many religious Jews altered their understanding of Jewish statehood in Eretz Israel during the twentieth century, from distinctly averse to increasingly supportive. On the same principles, the Catholic Church made arguably the most profound change in its theology in the twentieth century, concerning its understanding of Jews and Judaism. This was prompted by another major historical event, the Shoah. While in Judaism the historical phenomenon of the State of Israel profoundly influenced theology, another historical phenomenon, the Shoah, was theologically approached with far more unease and ambiguity. In the Catholic Church, in contrast, the historical phenomenon of the Shoah prompted a serious reconsideration of certain tenets of theology, including soteriology, while the historical phenomenon of the State of Israel did not. This article addresses this apparent contradiction comparatively.
6
LIEBMAN, CHARLES, e BERNARD SUSSER. "Judaism and Jewishness in the Jewish State". ANNALS of the American Academy of Political and Social Science 555, n. 1 (gennaio 1998): 15–25. http://dx.doi.org/10.1177/0002716298555001002.
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Tamari, Meir. "Judaism, the Jewish State and Economic Freedom". Cultural Dynamics 7, n. 3 (novembre 1995): 441–55. http://dx.doi.org/10.1177/092137409500700315.
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8
Łoziński, Krzysztof. "The Jewish symbols". Review of Nationalities 6, n. 1 (1 dicembre 2016): 269–85. http://dx.doi.org/10.1515/pn-2016-0014.
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Abstract In every culture, people have always used symbols giving them sense and assigning them a specific meaning. Over the centuries, with the passage of time religious symbols have mingled with secular symbols. The charisms of Judaism have mutually intermingled with the Christian ones taking on a new tribal or national form with influences of their own culture. The aim of this article is to analyze and determine the influence of Judaic symbols on religious and social life of the Jews. The article indicates the sources of symbols from biblical times to the present day. I analyzed the symbols derived from Jewish culture, and those borrowed within the framework of acculturation with other communities as well. By showing examples of the interpenetration of cultures, the text is an attempt to present a wide range of meanings symbols: from the utilitarian, through religious, to national ones. It also describes their impact on the religious sphere, the influence on nurturing and preserving the national-ethnic traditions, sense of identity and state consciousness. The political value of a symbol as one of the elements of the genesis of the creation of the state of Israel is also discussed.
9
Szczerbiński, Waldemar. "Mordecai M. Kaplan’s proposal of Judaism’s renewal. Reconstrution or deconstruction?" Studia Europaea Gnesnensia, n. 10 (1 gennaio 2014): 75–97. http://dx.doi.org/10.14746/seg.2014.10.4.
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Amidst all trends present nowadays, the latest and the most controversial appears to be the Jewish Reconstructionism, which has been conceived by Mordecai M. Kaplan. The starting point for Reconstructionist involves actual reconstruction of traditional Judaism, which takes place based on ideas taken from social and natural sciences. The performed analyses permit to state (but not to conclude decisively), that Jewish Reconstructionism is a specific Jewish theory, a way of living for a certain group of Jews, but it is not a Judaism. The Kaplan's system, which represents a result of an intentional reconstruction and revaluation of traditional Judaism, becomes in fact a deconstruction and a devaluation of Judaism.
10
Synek, Eva M. "The Legal Context of the Findings of Limyra". Journal of Ancient Judaism 5, n. 2 (14 maggio 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.
11
NEUSNER, JACOB. "The Kingdom of Heaven in Kindred Systems, Judaic and Christian". Bulletin for Biblical Research 15, n. 2 (1 gennaio 2005): 279–305. http://dx.doi.org/10.2307/26423900.
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Abstract "Kingdom of Heaven" figures prominently in one Judaic system, forms part of the background of another, and plays no role whatsoever in a third, which makes possible the comparison and contrast of Judaisms. What is at stake in this exercise is how and whether "Kingdomk of Heaven" functions as a category-formation in the Aggadic theology as it does in the Evangelists' account of Jesus' teaching adn the media framed to bear that message. In Aggadic and Halakic contexts, by contrast, the theme of God's rule pervades, but the particularization of that theme as "Kingdom of Heaven" forms no more than an inert category-formation, one that figures as part of the background of ideas that everywhere inhere but nowhere take an active, generative role.
12
NEUSNER, JACOB. "The Kingdom of Heaven in Kindred Systems, Judaic and Christian". Bulletin for Biblical Research 15, n. 2 (1 gennaio 2005): 279–305. http://dx.doi.org/10.2307/bullbiblrese.15.2.0279.
Testo completoAbstract (sommario):
Abstract "Kingdom of Heaven" figures prominently in one Judaic system, forms part of the background of another, and plays no role whatsoever in a third, which makes possible the comparison and contrast of Judaisms. What is at stake in this exercise is how and whether "Kingdomk of Heaven" functions as a category-formation in the Aggadic theology as it does in the Evangelists' account of Jesus' teaching adn the media framed to bear that message. In Aggadic and Halakic contexts, by contrast, the theme of God's rule pervades, but the particularization of that theme as "Kingdom of Heaven" forms no more than an inert category-formation, one that figures as part of the background of ideas that everywhere inhere but nowhere take an active, generative role.
13
Drzewiecka, Ewelina. "In the trap of agnosticism: Judas according to Emiliyan Stanev". Slavia Meridionalis 16 (21 ottobre 2016): 438–66. http://dx.doi.org/10.11649/sm.2016.021.
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In the trap of agnosticism: Judas according to Emiliyan StanevThe article discusses the modern sensation of complete enslavement. It offers an in-depth analysis of Emiliyan Stanev’s short story Lazarus and Jesus (Lazar i Isus; 1977) in the context of relevant entries from the author’s diaries. The article centres on the presentation of Judas as a debunker of Christ’s teaching. Stanev presents his vision of a permanent rift between spirit and reason that is not only a clear expression of the tragedy of agnosticism, but also, paradoxically, an indication that the state of ignorance is blessed, albeit impossible to achieve. Stanev’s story can be interpreted as a deeply ambiguous polemic not only with Christian religion understood as an “irrational” truth about transcendence but also with ideology, i.e. a doctrine that promises future happiness but is just as oppressive as formal secular power. W pułapce agnostycyzmu, czyli Judasz według Emiliana StanewaArtykuł omawia problematykę nowoczesnego poczucia totalnego zniewolenia. Przedmiotem uwagi jest opowiadanie Emiliana Stanewa Лазар и Исус (Łazarz i Jezus, 1977), zaś kontekstem – osobisty dziennik autora oraz rola jego Judasza jako demistyfikatora Chrystusowej nauki. Postawiona przez pisarza diagnoza wiecznego rozdarcia między duchem a rozumem staje się nie tylko kryptonimem tragizmu postawy agnostycznej, lecz – paradoksalnie – także przesłanką dla tezy o błogosławionym, choć niemożliwym do osiągnięcia stanie niewiedzy. Utwór interpretowany jest jako głęboko ambiwalentna polemika nie tyle z religią chrześcijańską jako irracjonalną „prawdą” o transcendencji, co z ideologią, tj. doktryną obiecującą przyszłe szczęście, choć równie zniewalającą jak formalna władza świecka.
14
Lisitsyna, A. V. "Notes of Italian Censors of the XVI-XVII Centuries in Manuscripts from the Book Collection of the Ginzburg Barons". Bibliosphere, n. 3 (23 ottobre 2021): 55–62. http://dx.doi.org/10.20913/1815-3186-2021-3-55-62.
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The article is devoted to the censors’ notes in the Jewish books that existed in the second half of the XVI - early XVII century on the territory of modern Italy. The material for the study was the family collection of the Ginzburg barons (the Russian State Library), in which about 500 manuscripts of the that period were preserved. The purpose of the article is to introduce into scientific circulation data on the censors of Jewish books on the basis of one of the largest collections of Judaica in the world. The main task of the study was to collect information about the censors from the notes they made in the manuscripts of the collection, and analyze them. There were 27 names of censors, including Domenico of Jerusalem, Giovanni Domenico Caretto, Camillo Yagel, Luigi da Bologna and Renato da Modena, who owned the vast majority of notes with names and information about their lives. The author comes to the conclusion that although the history of censorship of Jewish books has been studied enough, but research on this topic on the basis of rich collections of Judaism in Russia remains a matter of the future.
15
Weinholt, Karin. "Christian relations with Judaism and Jewish people: theory and practice". Nordisk Judaistik/Scandinavian Jewish Studies 19, n. 1-2 (1 settembre 1998): 109–22. http://dx.doi.org/10.30752/nj.69552.
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The stipulation of terms, that are topics of vital importance to Judaism, is gathered around 4 subjects: 1) Scripture and tradition, 2) the idea of God, 3) the idea of man, and 4) the conception of salvation. Following each subject I shall point out possible ground for a dialogue between Jewish and Christian theologians. To my mind the relations with Judaism and the Jewish people have to be in dialogue. It is a try to move from theory to practice. In Judaism of today the interpretations and teachings of the Talmudic rabbis and sages are still valid. Not as dogmas, of which Judaism has very few, in reality there is still one, that of the one true God. This state of affairs is related to the character of Jewish tradition: It is everlasting debate.
16
Oegema, Gerbern S. "Reformation and Judaism". Journal of the Council for Research on Religion 1, n. 2 (28 agosto 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 the Reformation over 500 years ago. Secondly, the article will deal with the influence of mission activity toward Jews and the emergence of Liberal Judaism as both scholarship and theology in the nineteenth and first half of the twentieth centuries. Lastly, the article will address the question of how the Holocaust and subsequent Jewish-Christian dialogue have changed the course of this relationship.
17
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, n. 3 (ottobre 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, had converted to Judaism with the criteria set by a non-orthodox branch of Judaism. The School's admissions standards only recognized orthodox criteria for conversion as valid, hence deeming neither M. nor his mother to be Jewish.
18
Levey, Geoffrey B. "Judaism and the Obligation to Die for the State". AJS Review 12, n. 2 (1987): 175–203. http://dx.doi.org/10.1017/s0364009400002002.
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Dying in the state′s behalf, and at its request, is a matter that one might expect to be of obvious concern to the Jews throughout their history. Twice in bygone eras (roughly, 1000–586 B.C.E. and 140–63 B.C.E.) they have been ensconced in their own sovereign land faced with preserving that sovereignty against hostile neighbors and ambitious empires. Elsewhere, in the diaspora, they have been forced to define their relations and responsibilities to the host powers under whose authority they have variously been classed as aliens, residents, and citizens. And now, again, they are reestablished in their own sovereign state of Israel, in whose short history the call to arms has been unfortunately all too frequent. Yet the obligation to die for the state is not a question which enjoys especial treatment or ready resolution in Jewish sources.In part, this is because the Jewish tradition is not in nature a philosophical tradition, given to abstract systematic treatises in the manner of the ancient Greeks, to whom Western thought has ever since been indebted. It is, rather, a legal tradition, given over to the interpretation and application of legal minutiae in keeping with divine edict. Still, it would be wrong to conclude that Judaism and the Jewish tradition lack a coherent position on there being (or not being) an obligation to die for the state. Such, anyway, is what I wish to argue in this essay.
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Newman, Jeffrey. "The World Union for Progressive Judaism – Youth Section". European Judaism 49, n. 1 (1 marzo 2016): 97–106. http://dx.doi.org/10.3167/ej.2016.490111.
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AbstractThis article describes the work of the Youth Section of the WUPJ (the World Union for Progressive Judaism) in Europe soon after the Second World War and the establishment of the State of Israel, with especial attention to the influence of Rabbi Lionel Blue. It covers tensions between generations over how to ‘teach’ Judaism; the astonishing numbers of rabbinical students recruited; ways we ‘encountered’ the Bible; the first post-war youth conference in Germany; early meetings with young Jews from Eastern Europe; first encounters with Muslims; and particularly the Six-Day War. The changes this brought about through Netzer and the shift in focus towards a more Israel-centred ideology are described. Finally, the conclusion is drawn that only ongoing messianic or prophetic ideals keep Judaism alive.
20
Rybak, O. A. "Formation and development of the doctrine of Hasidism in Ukraine". Ukrainian Religious Studies, n. 15 (10 ottobre 2000): 43–50. http://dx.doi.org/10.32420/2000.15.1091.
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Judaism is one of the oldest religions that has survived to this day. It is a religion of mostly ethnic Jews, a nation that, for many historical reasons, was scattered all over the world and for a long time did not have a permanent place of residence, its state. During the century of its existence Judaism has undergone a number of changes, but its main features - monotheism and the veneration of ancient religious books (the Tories, the Talmud) - have not lost yet.
21
Kalinina, Evgeniya. "Ethical Role of a State in Ancient Jewish Political and Legal Thought". Academic Law Journal 24, n. 2 (4 luglio 2023): 154–63. http://dx.doi.org/10.17150/1819-0928.2023.24(2).154-163.
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In this article, the author wonders how ancient Judaic legal thought, originally formed at the communal, pre-state level, really justifies the existence of a state, not only in terms of physical security for collective security, but also as a component of the paradigm of moral improvement of society. Based on the analysis of the commandments and attitudes of TaNaHa, the place assigned by Jewish teaching to various human institutions is examined in detail, and an answer is given to the question whether it is possible to preserve the integrity and identity of the people, without the binding and controlling role of the state. In the course of the study, a critical view of this religious and legal theory on the nature of man as a whole is stated, and the presence of recommendations, following which is intended to help correct the shortcomings inherent in humanity, which is «related» to Jewish creed with many other religious and ethical constructions. On the example of the teachings of Judaism, the patterns of the formation of ethical models of social mechanisms are analyzed – from more realistic in the form of a community and a state, to more complex, suggesting a high moral level that allows the community to do without a state apparatus of coercion. It is concluded that religious-traditional teachings can become an example of successful practices for the revival of national social solidarity. Since ethical institutions formulated in religious and legal concepts, taking into account the original characteristics of the peoples to whom they are addressed, the specifics of their traditions, can become the basis for improving the moral background of modern society. In addition, religious-legal theories, which have become the basis for the emergence of other religious teachings, have significant potential for borrowing and using their institutions and concepts in other legal systems, due to the universality of basic principles.
22
Kuzmarov, Betina. "“Recapturing” the “Other”: Jewish Laws of War and International Law". Journal of Law and Religion 28, n. 1 (gennaio 2013): 47–65. http://dx.doi.org/10.1017/s0748081400000230.
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The story would recapture the trace of Judaism, particularly the mystical Jew, in the early literature of international law—I think most readily of Gentilis' obsession with Judaism—a Judaism that seems at once the law that revelation and redemption replace and the mysticism that law and state refuse. Paradoxically enough, we find here our own complex relationship between law and religion exactly mirrored in the relationship between Christianity and Judaism.This article examines the relationship between the Jewish laws of war and international law. As Kennedy notes in the opening quote, one way of understanding the relationship between Jewish laws of war and international law is as part of the relationship between international law and its “other.” Kennedy defines Jewish law as mystical, and in so doing he asserts that Jewish law is different in form than state law/international law. Kennedy's opposition of Jewish law and international law is not accidental. It is a direct consequence of the history of international law. As Mutua has noted “[i]nternational law claims to be universal, although its creators have unambiguously asserted its European and Christian origins.” From this point of view, international law has “universalized” its particular origins with the consequence that any non-European or non-Christian tradition is not universal and is the “other.” This fact leads Kennedy to argue that international law has ignored (among many other things) the traces of religion, mysticism and Judaism in its history in its quest to claim secular universality.
23
Neusner, Jacob. "State Sponsored Prayer: A Judaic Reading". Religion & Education 22, n. 2 (ottobre 1995): 67–71. http://dx.doi.org/10.1080/15507394.1995.11000810.
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Greenberg, Gershon. "Marc B. Shapiro. Between the Yeshiva World and Modern Orthodoxy: The Life and Works of Rabbi Jehiel Jacob Weinberg, 1884–1966. London: Littman Library of Jewish Civilization, 1999. 283 pp." AJS Review 29, n. 1 (aprile 2005): 175–77. http://dx.doi.org/10.1017/s0364009405290098.
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Jehiel Jacob Weinberg was, and remains, one of the outstanding figures of Modern Orthodoxy, along with David Zvi Hoffmann, Isaac Herzog, and Joseph B. Soloveitchik. Shapiro's exemplary biography marks the onset of a new stage in biographical scholarship about leading Orthodox personalities, moving beyond the hagiographies (which brought the figures to attention while affirming the Orthodox community) and the pioneer studies of Aharon Sorasky and Aharon Rakeffet-Rothkoff, and is a mandate for Judaic scholars to study the other greats (including the Hofets Hayim, Hayim Hirschensohn, Meir Shapiro of Lublin, Nathan Birnbaum, Hayim Ozer Grodzensky and Jakob Rosenheim). This book tells us what it takes to be a pathfinder in the world of twentieth-century Orthodox Judaism: the courage to carry a Hegelian-like dialectic about religious options to conclusion in a world of societal turmoil and historical trauma. As Weinberg moved from Slobodka to Pilwishki (Lithuania), to Giessen, Berlin, and then through the Warsaw ghetto, detention camp in Wülzburg, and finally to Montreux, he existentialized the struggle between the isolated talmudic culture of Eastern Europe and the Talmud cum secular culture of the West and its synthetic conclusion.
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Krasicki, Jan. "Hermann Cohen i Drugi. Triumf i upadek „czystego rozumu”". Studia Philosophica Wratislaviensia 14, n. 3 (27 agosto 2019): 37–57. http://dx.doi.org/10.19195/1895-8001.14.3.3.
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Hermann Cohen and the Other: The Triumph and Fall of “Pure Reason”The article poses the question of the contemporary validity and meaning of Hermann Cohen’s philosophical thought. It is argued that in order to understand its phenomenon one has to go beyond the epistemological and methodological perspectives in which Cohen’s work has usually been analyzed and probe into the philosopher’s deepest spiritual and intellectual formation — that of Judaism. The author claims that Cohen, otherwise a celebrated academic scholar, was first of all a rabbi, i.e. a teacher in the Judaist tradition. This is the context in which we can weigh his friendship with young Franz Rosenzweig — it was Rosenzweig who first recognized the revolutionary significance of Cohen’s philosophy of religion and utilized the latter in his seminal work The Star of Redemption Der Stern der Erlosung where he emphasized the late stage of Cohen’s intellectual evolution, especially the one associated with Religion der Vernunft aus den Quellen des Judentums 1919. This book is viewed as essentially a reinterpretation of Kant’s moral theory and philosophy of religion in terms of Judaism and the Bible, which in itself marks Cohen’s departure from critical idealism and his shift towards the dialogic philosophy. In this context one can see Cohen as a teacher of the German nation, someone who could accurately examine the dangers of the Romantic theory of the nation as well as the Romantic especially Fichtean version of Kant’s moral theory, dangers corroborated by 20th-century history. While stressing Cohen’s positive contribution to our understanding of the contemporary world, it should be added that the philosopher’s belief in the liberating potential of “pure reason” was heavily damaged in the face of the totalitarian ideas in modern Europe. It does not mean, however, that his thought has lost its potency. On the contrary, in the age of the crisis of rationality Cohen’s work may be seen as a vital testament. Its effectiveness, though, lies not in the power of “pure reason” but in the power of dialogue and the imperative to love one’s neighbor, a rational and free act which surpasses all religious and speculative constraints. Accordingly, the article concludes by pointing to the timeliness and validity of Cohen’s spiritual and intellectual legacy.
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Solomon, Norman. "Judaism and the ethics of war". International Review of the Red Cross 87, n. 858 (giugno 2005): 295–309. http://dx.doi.org/10.1017/s1816383100181354.
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AbstractThe article surveys Jewish sources relating to the justification and conduct of war, from the Bible and rabbinic interpretation to recent times, including special problems of the State of Israel. It concludes with the suggestion that there is convergence between contemporary Jewish teaching, modern human rights doctrine and international law.
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Khan, Muhammad Anees, e Irfan ullah. "Hoarding Concept according to Hinduism, Judaism and Islam". Journal of Islamic and Religious Studies 1, n. 2 (1 luglio 2016): 109–19. http://dx.doi.org/10.36476/jirs.1:2.12.2016.07.
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Hoarding is considered (Ihtikar) very abhorring and objectionable. It is the practice of keeping something in store and not bringing the same to the market so that prices may rise owing to this artificial dearth of supply in the market. Each religion of the world has agriculture rules. In these, rules about Hoarding play an important role. In non Semitic religions Hinduism is the largest religion of the world. Similarly in Semitic religions Islam is the second and Judaism is considered in third stage. All these three religions and there followers have good relation with agriculture .But among this, Islamic rules considers one of the best rules in the world. Because Hinduism agriculture rules affected by cast system and the other side Judaism rules is affected by customs and traditions. But still there are some points on which Hinduism, Judaism and Islam are completely supporting each others. Hoarding rules is one of them. This paper is consisting on hoarding rules in Hinduism, Judaism and Islam.
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Marglin, Jessica M. "Jews, Law, and the Modern State: Legal Nationalization in Colonial North Africa". Jewish Social Studies 28, n. 2 (marzo 2023): 99–124. http://dx.doi.org/10.2979/jewisocistud.28.2.04.
Testo completoAbstract (sommario):
Abstract: This article explores the transformation of Jewish law in the French colonial Maghrib (late nineteenth century to mid-twentieth century). Drawing primarily on Jewish newspapers in French and Judeo-Arabic and responsa in Hebrew, it explores how the perception and practice of Jewish law shifted in Morocco, Algeria, and Tunisia. First, westernizing Jews came to think about Jewish law through the lens of French law. The status of women under Jewish law became a particular concern for many self-styled modernizers, though of course questions about women's rights were never absent from rabbinically oriented discourse. Second, Jewish law was nationalized—that is, authorities made efforts to both standardize and modernize Jewish law in a national mode, creating a Moroccan Jewish law, a Tunisian Jewish law, etc. Third, the elevation of Jewish law to a national, state-sanctioned jurisdiction imposed on all Jews—regardless of whether they believed or even whether they had converted out of Judaism—posed thorny legal problems. The legal history of Jews in twentieth-century North Africa offers an opportunity to rethink both the engagement of Jewish law with the state and the emergence of new ways of understanding Judaism and Jewish identity in the modern Middle East.
29
Marglin, Jessica M. "Jews, Law, and the Modern State: Legal Nationalization in Colonial North Africa". Jewish Social Studies 28, n. 2 (marzo 2023): 99–124. http://dx.doi.org/10.2979/jss.2023.a901514.
Testo completoAbstract (sommario):
Abstract: This article explores the transformation of Jewish law in the French colonial Maghrib (late nineteenth century to mid-twentieth century). Drawing primarily on Jewish newspapers in French and Judeo-Arabic and responsa in Hebrew, it explores how the perception and practice of Jewish law shifted in Morocco, Algeria, and Tunisia. First, westernizing Jews came to think about Jewish law through the lens of French law. The status of women under Jewish law became a particular concern for many self-styled modernizers, though of course questions about women's rights were never absent from rabbinically oriented discourse. Second, Jewish law was nationalized—that is, authorities made efforts to both standardize and modernize Jewish law in a national mode, creating a Moroccan Jewish law, a Tunisian Jewish law, etc. Third, the elevation of Jewish law to a national, state-sanctioned jurisdiction imposed on all Jews—regardless of whether they believed or even whether they had converted out of Judaism—posed thorny legal problems. The legal history of Jews in twentieth-century North Africa offers an opportunity to rethink both the engagement of Jewish law with the state and the emergence of new ways of understanding Judaism and Jewish identity in the modern Middle East.
30
Sherman, Matthew J. "Corporeality As a Weapon: Siegmund Breibart's Embodiment of Muskeljudentum". German Politics and Society 30, n. 2 (1 giugno 2012): 21–37. http://dx.doi.org/10.3167/gps.2012.300202.
Testo completoAbstract (sommario):
Ideations of corporeality are situated at the crux of "muscular Judaism" in early twentieth- century Europe. The sporting event was viewed as a battlefield for equalization. In the ideological context of Muskeljudentum, the apathy of Talmudjudentum (Talmudic Judaism) was replaced by exercise, in which the strengthening of the corporeal would rejuvenate the psychical. Jewish strongman Siegmund Breitbart capitalized on his masculine feats of strength and aesthetic appeal by creating public performances, which displayed not only militarized corporeality, but also provided a stage for the promotion of "muscular Judaism," through both symbolic and literal representations of Zionist ideology. Breitbart reappropriated masculine Jewish corporeality, embodied corporeal notions of reciprocity at the core of Muskeljudentum, and found individual agency through the militarized aesthetic and motion of his body.
31
Jacobs, Jonathan A. "Judaism, Pluralism & Public Reason". Daedalus 149, n. 3 (luglio 2020): 170–84. http://dx.doi.org/10.1162/daed_a_01810.
Testo completoAbstract (sommario):
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 Constitution's nonestablishment neutrality as comparing very favorably with a notion of public reason as a political approach to the question of state and church relations. Neutrality does not impose upon or require bracketing of individuals' constitutive commitments and their conceptions of what matters most integrally to them. Public reason is vulnerable to that troubling possibility.
32
Remarovych, O. "The State of Israel After the 1988 Knesset Election: Judaism, Jewish State, and its Law". Oriental Studies 2017, n. 78 (30 giugno 2017): 81–94. http://dx.doi.org/10.15407/skhodoznavstvo2017.78.081.
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Moskovchuk, A. "Evolution of Christianity: from internal freedom of the individual to state religion". Ukrainian Religious Studies, n. 9 (12 gennaio 1999): 22–28. http://dx.doi.org/10.32420/1999.9.818.
Testo completoAbstract (sommario):
What was the original Christianity and what changes came in the process of its evolution in the following centuries? The philosophical and exegetical analysis of the gospels and apostolic epistles, the book of the Acts of the Apostles, to a certain extent, allows us to answer this question. In this case, we are talking about the reflection of the teachings of the founder of this course in Judaism in comparison with the subsequent stages of the evolution of Christianity
34
Pankhurst, Richard. "Two Visits to Mugär Gädam, Šäwa". Aethiopica 4 (30 giugno 2013): 169–78. http://dx.doi.org/10.15460/aethiopica.4.1.495.
Testo completoAbstract (sommario):
The article describes two field trips to a little-known craftsman’s gädam, or monastery, in northern Šäwa. This institution, which, like other such monasteries in the region, probably dates from the late seventeenth or early eighteenh century, seems to have come into existance as a result of the rise of the Šäwan state. This development apparently attracted Fälaša, or Judaic, craftsmen — weavers, blacksmiths and potters — from the Gondär area, who at some uncertain stage were converted to Christianity.The gädam today consists of monks and nuns, who practice the traditionally “marginalised occupations” of blacksmith, weaver, and potter. Though nominally Christian, they have retained several traits which seem more “Judaic” than those of the highland Christian population at large.
35
Du Toit, A. B. "Joodse religieuse uitbreiding in die Nuwe-Testamentiese tydvak: Was die Judaisme 'n missionêre godsdiens? (Deel 1)". Verbum et Ecclesia 17, n. 2 (21 aprile 1996): 307–16. http://dx.doi.org/10.4102/ve.v17i2.519.
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Jewish religious expansion in the New Testament era: Was Judaism a missionary religion? (part I) The dramatic increase in the Jewish population towards the end of the Second Temple period has prompted the theory that Judaism at that stage was an energetic missionary religion. But this phenomenon should rather be ascribed to a variety of factors. In this first article five of these factors are discussed: the Jewish attitude towards procreation, the fact of the Diaspora, forced proselytizing, intermarriage and the "conversion" of non-Jewish slaves.
36
Kselman, T. "Challenges of Equality: Judaism, State, and Education in Nineteenth-Century France". Journal of Church and State 51, n. 4 (1 settembre 2009): 703–4. http://dx.doi.org/10.1093/jcs/csq014.
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Sirico, Robert A. "Reflections on Yeshayahu Leibowitz's Judaism, Human Values, and the Jewish State". Cultural Dynamics 7, n. 3 (novembre 1995): 335–46. http://dx.doi.org/10.1177/092137409500700306.
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Rosner, F. "Judaism and the New York State Appeals Court brain death ruling". Archives of Internal Medicine 145, n. 5 (1 maggio 1985): 952c—953. http://dx.doi.org/10.1001/archinte.145.5.952c.
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Rosner, Fred. "Judaism and the New York State Appeals Court Brain Death Ruling". Archives of Internal Medicine 145, n. 5 (1 maggio 1985): 952. http://dx.doi.org/10.1001/archinte.1985.00360050222048.
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40
Lash, Scott. "Exile Politics, Judaic Thought". Theory, Culture & Society 39, n. 7-8 (dicembre 2022): 345–52. http://dx.doi.org/10.1177/02632764221146114.
Testo completoAbstract (sommario):
Jessica Dubow’s In Exile – working through Hannah Arendt, Walter Benjamin and Franz Rosenzweig – reads Judaic thought from the Exodus as exile. With Rosenzweig, she understands this as pitting the (Judaic) singular of faith against the (Greek) universal of reason. This ‘bad universal’ was Hegel’s state, which Dubow also sees as Carl Schmitt’s state. Dubow sees this as it were universal of dominance in today’s Israeli state, against which she pits the singular of exilic thought.
41
Zarutsky, Anton. "Sectarian, Missionary, Philanthropist: Microhistory of the Orenburg Sabbaterian Pyotr Maklakov". State Religion and Church in Russia and Worldwide 38, n. 3 (2020): 223–36. http://dx.doi.org/10.22394/2073-7203-2020-38-3-223-236.
Testo completoAbstract (sommario):
Drawing upon materials from the State Archive of the Orenburg Region, the article reconstructs the biography, religious views and practices of the peasant Pyotr Maklakov, who “dropped out of Orthodoxy into the Sabbaterian sect” and actively propagated “the Jewish faith” among the inhabitants of the Orenburg district in the late 19th — early 20th centuries. Particular attention is paid to the reasons for such “deviation” (conversion) to Judaizers, the methods of spreading Judaism among the peasants, discussions between the followers of the Sabbaterian sect and Christian Orthodoxy, the circumstances of bringing the sectarian to legal responsibility. The author traces the evolution of religious practices of Pyotr Maklakov and his inner circle. Since he was twice prosecuted by secular and ecclesiastical authorities with an interval of ten years, the archival documents reflect the gradual transition of the sectarian from a “Jewish faith,” spontaneously reconstructed from Christian sources, to Orthodox Judaism with its normative practices and prayer in Hebrew according to Siddur. The author also shows a contradictory combination of normative Jewish practices with active missionary activity unusual for rabbinical Judaism.
42
Çağatay, Neşet. "The Development of Theological Studies in Turkey". Belleten 54, n. 209 (1 aprile 1990): 355–64. http://dx.doi.org/10.37879/belleten.1990.355.
Testo completoAbstract (sommario):
By establishing firmly-based states in various places and regions the Turkish nation, has continued to exist uninterrupted since the 7th century B.C. up to the present day always looking for a religion befitting its both national and individual character. On the strength of this various Turkish clans and groups in different regions, have embraced religions such as Animism, Shamanism, Buddhism, Christianity, Judaism etc. For example, Khazar (Caspian) Turks, who founded a state on the coast of the Caspian Sea, to which they gave their name, accepted Christianity in 508. Furthermore, Islam began to spread amongst them when the Arabs attacked the Caucasus at the end of the 7th century A.D. This state of which Balanjar was the capital accepted Judaism as the offical religion. The Gagauz Turks who live in Rumania today are Orthodox Chirtians. They conduct services in their church in Turkish. Turkish states of Turkestan, began accepting Islam as their official religion towards the end of the 10th century A.D. The first Turkish Muslim state (Which existed from 840-1212) was that of the Karahanlis. The Turkish people, who set up this state, which was also called Ilek Hanlar, became Muslims collectively at the end of the 10th century. (in 940 A.D.) Turkish states after this date were all Muslim.
43
Vladychenko, Larysa. "Topical issues of the state-confessional sphere in the context of Jewish organizations of Ukraine". Ukrainian Religious Studies, n. 67 (28 maggio 2013): 189–97. http://dx.doi.org/10.32420/2013.67.324.
Testo completoAbstract (sommario):
Ukraine is a multinational and multi-confessional state. As of January 1, 2013, there are more than a thousand religious organizations representing ethno-confessional entities in Ukraine. Among the latter, 309 units of the institutional network of Jewish organizations are active. It should be noted that Judaism in Ukraine has its centuries-old history and specifics of relations in the interreligious and state-confessional sphere. In this article, the question of analyzing the current state and specifics of state-confessional relations in the context of the activities of Jewish organizations in Ukraine is under discussion.
44
Shilo, Shmuel. "Halakhic Leniency in Modern Responsa Regarding Conversion". Israel Law Review 22, n. 3 (1988): 353–64. http://dx.doi.org/10.1017/s0021223700009304.
Testo completoAbstract (sommario):
The process of conversion to Judaism is paralleled to the acceptance of the Torah by the Jewish people at Sinai. In Jewish sources, the Sinaitic experience is viewed as a mass conversion of the Jewish people. The essence of this conversion was the acceptance of the commandments as binding upon the Jewish people. Similarly, the essence of a Gentile's conversion to Judaism in later generations, is his acceptance of the yoke of the commandments as binding upon him. In fact, the Talmudic sources go so far as to state that the Jewish people at Sinai underwent the same process as a proselyte: circumcision, immersion in a mikve and the bringing of a burnt-offering. In short, traditionally, the essence of conversion was the acceptance of the mitzvot.
45
Aronowicz, Annette. "The State and the Jews: Reflections on Difficult Freedom". Journal of Jewish Thought and Philosophy 14, n. 1-2 (2006): 109–30. http://dx.doi.org/10.1163/105369906779159643.
Testo completoAbstract (sommario):
AbstractThis essay examines the contrast between two conceptions of the universal, one represented by the modern State and the other by the Jewish people. In order to do so, it returns to the collection of essays on Judaism Levinas wrote in the approximately two decades after the Second World War, Difficult Freedom. Its aim is to focus specifically on the political dimension within this collection and then to step back and reflect on how his way of speaking of the political appears to us a full generation later. As is well known, Levinas's approach to the political has a way of escaping that realm, while nonetheless remaining relevant to it. This is what we shall try to capture and to evaluate.
46
Varga, Cătălin. "Historical Jewish-Christian biblical paradigm for contemporary Church/State relationship". Journal of Church History 2020, n. 2 (1 dicembre 2020): 3–20. http://dx.doi.org/10.24193/jch.2020.2.1.
Testo completoAbstract (sommario):
Abstract: Nowadays we regard the Jewish-Christian dialogue as an ancient biblical heritage, reflected best in the Church/State relationship that still influence the Eastern-European Orthodox way of political theology. God, through the Law of Moses, offers the man created according to His image a series of rights that come to valorize the dignity and freedom of humans. These various rights must be protected by a civil authority that respects human dignity and religious freedom. Our original interpretation of Church/State relations will emphasize the necessity for a dialogue between Judaism and Orthodox Christianity that dominates Eastern-European countries, in order to update our joint ancient heritage, for building a better society.
47
Kahn, Victoria. "Art, Judaism, and the Critique of Fascism in the Work of Ernst Cassirer". Representations 148, n. 1 (2019): 114–35. http://dx.doi.org/10.1525/rep.2019.148.1.114.
Testo completoAbstract (sommario):
This essay argues that Ernst Cassirer’s thinking about the spontaneity of form-giving in the creation of art, which he allies to the ethical dimension of Judaism, informs his critique of fascism in The Myth of the State. Aesthetics, for Cassirer, is not divorced from politics but one of its conditions of possibility.
48
Englert, Sai. "The State, Zionism and the Nazi Genocide". Historical Materialism 26, n. 2 (30 luglio 2018): 149–77. http://dx.doi.org/10.1163/1569206x-00001633.
Testo completoAbstract (sommario):
AbstractThis paper explores contemporary Jewish identity-formation and the centrality of official Holocaust memory and Zionism – understood as the ongoing settler-colonial project aiming at the formation and maintenance of a Jewish-exclusivist state in Palestine – to this process. It argues that identity politics within the Jewish community are based on an understanding of identity, which assumes it to be static and individual. In doing so, this political approach reproduces the essentialisation of Jewish communities under the banner of Zionism and official state history. The paper aims to show how this process of identification between Judaism, official Holocaust memory and Zionism has been a state-led process, rooted in the historical development of antisemitism and European colonialism. In order to do so, it builds on a critique of classical Marxist analyses of the Jewish question. It finally proposes a more fluid approach to identity, which understands it as socially constructed, contested, and subject to political contestation.
49
Tzuberi, Hannah. "»Reforesting« Jews: The German State and the Construction of »New German Judaism«". Jewish Studies Quarterly 27, n. 3 (2020): 199. http://dx.doi.org/10.1628/jsq-2020-0015.
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Wineapple, Shai. "The History of Messianic Judaism in the State of Israel 1948–2008". Israel Studies 27, n. 3 (agosto 2022): 118–42. http://dx.doi.org/10.2979/israelstudies.27.3.06.
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