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Artykuły w czasopismach na temat "Judaism"
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Formicki, Leandro. "A profecia e a glossolalia como fenômenos extáticos". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 9, nr 14 (12.04.2016): 367. http://dx.doi.org/10.20890/reflexus.v9i14.290.
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Esse artigo analisa o fenômeno da profecia e da glossolalia no Judaísmo do Segundo Templo, o qual, por um lado, sofreu as influências das tradições israelitas antigas e do Judaísmo do Segundo Templo e, por outro, as influências das tradições greco-romanas, embora em menor grau. O artigo mostra que a profecia e a glossolalia são fenômenos extáticos, no qual seu contexto mais próximo é o misticismo apocalíptico judaico. This paper analyzes the phenomenon of prophecy and glossolalia in Second Temple Judaism. On the one hand, this phenomenon was influenced by the Ancient Israelite traditions and Second Temple Judaism; on the other, it was influenced by Greco-Roman traditions, although in a lesser degree. The paper shows that the prophecy and glossolalia are ecstatic phenomena, and its context is the Jewish apocalyptic mysticism.
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Debel, Hans. "Eenheid en verscheidenheid in het vroege jodendom: De ‘jodendommen’ uit de Tweede Tempeltijd". NTT Journal for Theology and the Study of Religion 67, nr 4 (18.11.2013): 257–71. http://dx.doi.org/10.5117/ntt2013.67.257.debe.
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Elaborating upon the ‘Groningen Hypothesis’ on the origins of the Qumran community, Gabriele Boccaccini has developed a typology of different ‘Judaisms’ in Early Judaism. After presenting this hypothesis of a distinct ‘Enochic’ Judaism and its relationship to ‘Zadokite’ and ‘Sapiental’ Judaism, this contribution seeks to briefly evaluate the merits and limitations of this approach. More specifically, it points out that texts should be distinguished from socio-religious realities, and maintains that Early Judaism should be understood in terms of an orthopraxy rather than as a normative ideology.
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Rios, Cesar Motta. "What is and is not Hellenistic Judaism?" Caminhos 15, nr 2 (19.12.2017): 234. http://dx.doi.org/10.18224/cam.v14i1.4492.
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Abstract: in the studies of Judaism in antiquity, and in the field of general History as well, it is usual to find references to Hellenistic Judaism, usually in opposition to Palestinian Judaism. In this article, I reflect on the concept of Hellenistic Judaism through the reference to specific texts and authors identified as part of this branch of Ancient Judaism. I demonstrate the frequent simplification that this expression imposes to an extremely complex intercultural phenomenon. I do not suggest its complete abandon, but a minded use of it, which includes the recognition of the impressive existent diversity.O Que É e Não é Judaísmo Helenístico?Resumo: em estudos sobre o judaísmo na Antiguidade, bem como da História geral, é comum encontrar referências ao judaísmo helenístico, por vezes em oposição ao judaísmo palestino. Neste artigo, reflito sobre o conceito de judaísmo helenístico a partir de referências a casos pontuais de textos e autores comumente alocados em tal âmbito. Demonstro a frequente simplificação que a expressão estabelece para um fenômeno intercultural extremamente completo. Não sugiro a abolição do uso da mesma, mas sim seu uso refletido e com o reconhecimento da necessidade de se considerar as diversidades existentes.
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Haberman, Jacob. "Bergson and Judaism". European Journal of Jewish Studies 12, nr 1 (12.04.2018): 56–87. http://dx.doi.org/10.1163/1872471x-11121014.
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Abstract Bergson’s troublesome relation to Judaism has been examined briefly by Aimé Pallière in Bergson et le Judaisme (Paris: F. Alcan, 1933) and his ambivalent attraction to Roman Catholicism by the learned Dominican philosopher-theologian Antonin Sertillanges in Henri Bergson et le catholicisme (Paris: Flammarion, 1941). Vladimir Jankélevitch, in his study Henri Bergson (Paris: Presses Universitaires de France, 1959), has an appendix entitled “Bergson et le Judaisme,” However, he is concerned with the affinity between Bergsonism and Judaism rather than with Bergson’s adverse criticism of the Jewish religion. I mention these studies without discussing them further in appreciation of their pioneering work and to acknowledge that I have taken cognizance of their opinions. The belief that one can ignore the work of previous scholars leaves no basis for the expectation that our own work will prove of any value to others, but I do believe that Bergson’s strictures on Judaism deserve an examination of Jewish and Christian texts as well as an analysis of time by Jewish thinkers.
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Silva, Valmor Da, i Severino Celestino da Silva. "The Messiah in Judaism and Christianity". Caminhos 15, nr 2 (19.12.2017): 249. http://dx.doi.org/10.18224/cam.v15i2.6035.
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Abstract: the article presents the different conceptions of Messiah in Judaism and in Christianity. Although present in other cultures and religions, the concept of messianism is defined in the Jewish religion, influenced mainly by contexts of crisis. Even if it is a fundamental concept, it is not always convergent. In the Hebrew Bible several messianisms were developed, with proposals of Messiah king, priest and prophet. The figure of David was fundamental in defining various types of messianism, but it was in the post-exile period or in the second temple that messianic ideas developed. At the beginning of the Christian era, the effervescence of messianic proposals sharpened popular expectations. Candidates for messiahs referred to the models of tradition, especially Moses as liberator, Aaron as priest, David as king and Judas Maccabee as military and politician. Christianity resumes texts and ideas about the Messiah, but changes the interpretation, concentrating it on the person of Jesus of Nazareth, called the Christ, the Anointed or the Messiah. Although Jesus embodies various traits of Jewish messianism, he privileges the image of the poor, servant, suffering, peacemaker, merciful and supportive Messiah in the struggle for justice. Despite the different understandings, Messianism must be a cause of common effort between Jews and Christians for peace and justice in the world.
O Messias no Judaísmo e no Cristianismo
Resumo: o artigo apresenta diferentes concepções de Messias no Judaísmo e no Cristianismo. Embora presente em outras culturas e religiões, o conceito de messianismo se define na religião judaica, influenciado sobretudo pelos contextos de crise. Mesmo se tratando de um conceito fundamental, ele nem sempre é convergente. Na Bíblia Hebraica, se desenvolveram vários messianismos, com propostas de Messias rei, sacerdote e profeta. A figura de Davi foi fundamental para definir diversos tipos de messianismo, mas foi no período do pós-exílio ou do segundo templo que as ideias messiânicas se desenvolveram. No início da era cristã, a efervescência de propostas messiânicas aguçava as expectativas populares. Candidatos a messias traziam como referência os modelos da tradição, principalmente Moisés como libertador, Aarão como sacerdote, Davi como rei e Judas Macabeu como político e militar. O Cristianismo retoma textos e ideias sobre o Messias, mas muda a interpretação, concentrando-a na pessoa de Jesus de Nazaré, chamado o Cristo, o Ungido ou o Messias. Embora Jesus encarne traços diversos do messianismo judaico, ele privilegia a imagem do Messias pobre, servo, sofredor, pacificador, misericordioso e solidário na luta pela justiça. Apesar das diferentes compreensões, o messianismo deve ser motivo de esforço comum entre judeus e cristãos, em vista da paz e da justiça no mundo.
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Schwartz, Seth. "How Many Judaisms Were There?" Journal of Ancient Judaism 2, nr 2 (6.05.2011): 208–38. http://dx.doi.org/10.30965/21967954-00202004.
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This article assesses two hypotheses connected with ancient Judaism: the view that Judaism was so diverse in antiquity that it is best understood as a multiple phenomenon (“Judaisms”), and the view that “Judaism” itself is a problematic concept for antiquity, in that there was no disembedded category for religion in antiquity, and thus ancient Jewishness can be understood only in ethnic, and not religious, terms. The dual concepts of “Judaisms” and “Judaismlessness” reflect larger assumptions with respect to definition, treatment of ancient sources, and scholarly commitments. Attention to the contributions of Jacob Neusner, Jonathan Z. Smith, Steve Mason, and Daniel Boyarin provide a context for analysis and critique, culminating in the argument for a radical narrowing of the scholarly definition of “religion.”
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Neusner, Jacob. "Is The God of Judaism Incarnate?" Religious Studies 24, nr 2 (czerwiec 1988): 213–38. http://dx.doi.org/10.1017/s0034412500019272.
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The issue of incarnation in the formative centuries of the Judaism of the dual Torah concerns not the invention of an essentially new conception of God but the recovery of what was among other Judaisms an entirely conventional one. What concerns us is not so much why in light of the prior Judaic systems and their statements, the Judaism of the dual Torah represented God inincarnate form. It is how the incarnation of God attained realization. For in the earlier stages of the unfolding of the canon of the Judaism of the dual Torah, e.g. in the Mishnah, Tosefta, and related exegetical writings, we have no hint of an incarnation of God, and it is only in the final and complete statement of that Judaism that we confront, in full and whole realization, the notion of God with an individuality, a personality, a corporeal character. The answer to that question requires us to pursue two distinct lines of inquiry. The first concerns incarnation – treating as human and fleshly and corporeal what is to begin with either an object or an abstraction – as a mode of thought, not with special reference to God. Here we want to know the point at which, in the unfolding of the canon of the Judaism of the dual Torah, the conception of incarnation serves as a mode of presenting as a human person or personality some thing or some idea. Within this inquiry, further, we want to know precisely how the conception of incarnation comes to expression. The second addresses the issue why is it that in the pages of the Bavli in particular the process of incarnation reaches the person of God?
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Frosh, Stephen. "Psychoanalytic Judaism, Judaic Psychoanalysis". European Judaism 55, nr 1 (1.03.2022): 71–85. http://dx.doi.org/10.3167/ej.2022.550106.
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The article begins with a summary account of some major trends in the co-location of psychoanalysis and Judaism, relating particularly to: the origins of psychoanalysis; antisemitism directed towards, and within, psychoanalysis; links between Jewish mysticism and psychoanalysis through notions of ‘tikkun’ and reparation; hermeneutics and interpretation; and the transmission of knowledge through intense personal relationships. Psychoanalytic interpretation has also been applied to some Jewish (especially biblical) texts. The article then offers an account of Jewishness as rooted in ambivalence and contradictory ties – and particularly as a way of being that is fundamentally interrupted by otherness. I give an example of this and try to show that what one author I draw on calls ‘the backward pull of love and accidental attachment’ is constitutive of Judaism and of psychoanalysis as well. As such, it is a powerful ethical claim to say that ‘Judaic’ psychoanalysis exists.
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Szczerbiński, Waldemar. "Mordecai Kaplan’s Understanding of Holiness". Verbum Vitae 40, nr 2 (10.06.2022): 387–401. http://dx.doi.org/10.31743/vv.13399.
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The Reconstructionist category of holiness, reflecting the essence of God in traditional Judaism, is a challenge both to contemporary Jewish thought and to theological thought in general. This paper attempts to explain why and how Mordecai Kaplan - the forerunner of the most liberal trend in Judaism - embarked on a reconstruction of the biblical concept of holiness and demonstrated the consequences of his transformations. First, Kaplan’s concept of holiness is discussed, followed by his description of the notion of “sancta” as advanced by the Reconstructionists. Next, Kaplan’s understanding of holiness, which denotes the fullness of humanity rather than the essence of the personal God, as in traditional Judaism, has been presented. Thus, according to Kaplan, holiness is an anthropological and not a theological category because he understood it as a “transcendental validity” on the path to attain human self-fulfillment in this world. From the perspective of tradition, the Reconstructionist concept of holiness results in Judaism’s desacralization, which can primarily be seen in the desacralization of God, the Torah, the Chosen People, and the Sabbath. Even allowing for Judaism’s diversity of views and positions, Kaplan’s concept of holiness is truly revolutionary in modern Jewish thought.
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Rabkin, Yakov M. "Judaism: The Search for Peace in the Holy Land". Holy Land Studies 10, nr 2 (listopad 2011): 139–68. http://dx.doi.org/10.3366/hls.2011.0013.
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Judaism is often invoked as an obstacle to the resolution of the conflict in the Holy Land. While Israeli nationalists have made ample use of Judaic concepts, the founding fathers of Zionism and most of their followers have been estranged from religion. This paper analyses the role of different trends in Judaism in their relation to Zionism and to political applications of religion to sacralise the conflict in Palestine-Israel. While the relatively recent National Judaism has become the standard-bearer of Zionism and has provided the most intransigent settlers, the millennia-old Rabbinic Judaism offers traditional tools and approaches to reach a peaceful accommodation.
Rozprawy doktorskie na temat "Judaism"
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Pasto, James. "Who owns the Jewish past? : Judaism, Judaisms, and the writing of Jewish history /". Ann Arbor : UMI, 1999. http://wwwlib.umi.com/dissertations/preview/9910235.
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Carras, George Peter. "Paul, Josephus, and Judaism". Thesis, University of Oxford, 1990. http://ora.ox.ac.uk/objects/uuid:32399280-d6af-4d1f-9fa9-13aeaeba6838.
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Students of Second Temple Judaism have drawn two broad conclusions. First, Judaism of the first century is characterized by diversity. Second, the most pervasive influence on Judaism of this period was Hellenism. The present study seeks to contribute to the continuing discussion of Second Temple Judaism, bearing in mind these two factors. Specifically, the aim is to identify the shared ideas of Judaism. The thesis is concerned with the search for common features of the Jewish religion what may be termed "common denominators" within Second Temple Judaism. This should help to decide the question of how we are to understand the diversity within first-century Judaism in relation to its common shared features. In the search for these shared features two main bodies of evidence are explored: Josephus' Contra Apionem. 2. 190-219, and the letters of Paul; for differing reasons both of these documents may be used profitably. The letters of Paul are valuable since this material is all dated before the destruction of the Second Temple; whereas Contra Apionem. 2. 190-219, is one of the earliest and possibly oldest theological summaries compiled by a contemporary of the NT writers. While there are other summaries on the Jewish religion (Philo's Hypothetica. his Spec. Laws and Josephus' Antiquities 4.196-301) Contra Apionem offers a summary of a different kind because its focus is on basic Jewish principles. The method used is first to consider Ap. 2. 190-219 paragraph by paragraph in conjunction with Philo's Hypothetica and the Sentences of Pseudo-Phocylides. Where appropriate appeal is also made to the DSS, the rabbis, and the apocalyptic literature. This follows an assessment of the undisputed letters of Paul. The analysis of this evidence is conducted under the following headings: Jewish autobiography; Jewish elements in Paul's Christian theology; debates with Jewish Christian opponents; Jewish ethics embraced by Gentile converts; a dialogue on the nature of the Jewish religion. Three main conclusions are reached. The first is that there are discernible common features within first-century Judaism. This is supported by an analysis of the Contra Apionem precis and related Jewish material. Second, there is a body of common opinion that may be deemed to belong to the period before AD 70. This will be argued from the letters of Paul by appeal to various criteria. The third point is that there are Jewish ideas that are both common and pre-70. This will be confirmed by appealing in a comparative way to evidence from both the letters of Paul and Contra Apionem. The criterion can be formulated in the following way: ideas may be considered both common and pre-70 whenever those found in Contra Apionem and attested in a wide variety of Jewish evidence (thus common) are also attested in the letters of Paul (and so pre-70).
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Middendorf, Michael Paul. "Paul's portrayal of Judaism St. Paul's critique of Judaism in Romans 3:19-31 and evidence from Judaism which validates his assessment /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Avigdor, Renée. "Judeus, sinagogas e rabinos: o judaísmo em São Paulo em mudança". Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-02082010-195320/.
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Trata-se de estudar as principais mudanças rituais e doutrinárias observadas recentemente no judaísmo em São Paulo, com ênfase nas transformações introduzidas nas sinagogas da cidade e mais pormenorizadamente na Congregação Mekor Haim. A investigação sociológica está centrada nas modificações que dizem respeito às influências entre o judaísmo asquenazita e o sefaradita, tanto entre ortodoxos e não ortodoxos. Para introduzir a questão no Brasil, a tese se detém preliminarmente nas mudanças ocorridas ao longo da história judaica.The intention was to study the principal changes in rites and doctrine recently observed in Judaism in Sao Paulo, with emphasis on changes introduced into the city synagogues, the Mekor Haim Congregation in particular. The sociological study focuses on modifications due to influences between Askhenazite and Sephardite Judaism, and between Orthodoxy and Non-Orthodoxy. By way of introduction to the question in Brazil the thesis firstly looks at changes which have occurred throughout Jewish history.
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van, Loenen Eva. "Hasidic Judaism in American literature". Thesis, University of Southampton, 2015. https://eprints.soton.ac.uk/396728/.
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This thesis brings together literary texts that portray Hasidic Judaism in Jewish-American literature, predominantly of the 20th and 21st centuries. Although other scholars may have studied Rabbi Nachman, I.B. Singer, Chaim Potok and Pearl Abraham individually, no one has combined their works and examined the depiction of Hasidism through the codes and conventions of different literary genres. Additionally, my research on Judy Brown and Frieda Vizel raises urgent questions about the gendered foundations of Hasidism that are largely elided in the earlier texts. The thesis demonstrates how each text has engaged with Hasidic identity, thought, customs, laws, values and communities in its own particular way, creating tensions between the different literary interpretations. Furthermore, the thesis is structured chronologically and contributes to a cultural historical understanding of a people that has been threatened by modernity, nearly annihilated by the Nazis and uprooted from their motherlands in order to survive, and in fact thrive, in the United States. This historical development is described in the various texts used in this thesis, which belong to different genres from the short story, to the novel, to online Life writing. My research has been truly interdisciplinary, which is reflected in the use of different methodologies belonging to different academic fields such as history, sociology, anthropology, theology, Western esotericism and literary studies.
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Guertzenstein, Daniela Susana Segre. "O uso do computador e da internet pela comunidade judaica ortodoxa paulistana". Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-25092008-164332/.
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O presente trabalho expõe, inicialmente, algumas definições sobre Judaísmo Ortodoxo, tipos de Judaísmo Ortodoxo, seus modelos educacionais e um breve histórico da comunidade judaica ortodoxa paulistana para subsidiar o estudo e a discussão sobre como a inclusão tecnológica e a interação virtual dos estudantes das suas instituições de ensino ocorrem nesse contexto. Procurouse demonstrar como os rabinos ortodoxos, temendo que as mudanças tecnológicas conduzam os integrantes de suas comunidades a abandonar práticas que asseguram a continuidade destas, estabelecem normas e interdições em relação ao uso de computadores e da Internet, dificultando a interação dos membros de sua comunidade com elementos externos aos de seus próprios ambientes presenciais. Considerando que atualmente a inclusão virtual é cada vez mais necessária para integrar os cidadãos na sociedade, o presente estudo aborda uma importante questão de forma pioneira ao expor o que a Internet representa para estes indivíduos, deixando transparecer a dificuldade dos rabinos ultra-ortodoxos em solucionar os impasses relacionados ao uso desta nos programas curriculares das disciplinas do Ensino Básico de suas instituições de ensino. Para o presente estudo, elaborado entre os anos de 2004 e 2007, foram utilizadas formulações teóricas disponíveis em artigos, revistas e livros sobre a comunidade judaica ortodoxa e foi realizada uma extensa pesquisa de campo em que foram entrevistadas autoridades rabínicas e líderes da comunidade em questão. Foram, também, analisadas informações obtidas por meio de questionários sobre o uso dos computares e da Internet respondidos pelos diretores de todas as instituições de ensino judaicas ortodoxas paulistanas reconhecidas pelo MEC e pelos seus estudantes de 1º e 2º ano do Ensino Médio.The present doctorate thesis expounds, initially, some definitions about Orthodox Judaism, varieties of Orthodox Judaism, its educational models and a brief history of the orthodox Jewish community of São Paulo in order to assist the learning and discussion about how the technological inclusion and the virtual interactions of its schools students take place in this context. It was attempted to demonstrate how the orthodox rabbis establish rules and prohibitions concerning the use of computers and of the Internet, making the interaction between their communitys members and outsiders of their own physical environments more difficult because they fear that technological changes will drive their followers to abandon practices that ensure the continuity of their community. Considering that today the virtual enclosure is increasingly necessary to integrating the citizens into society, the treatise at hand approaches an important issue in a pioneer way expounding what the Internet represents to these individuals and implies the hardness faced by the ultraorthodox rabbis to solve the difficulties related to the use of the new technologies and of the Internet into the secular study programs in their schools. For the present tractate, elaborated between the years of 2004 and 2007, theoretical formulations available in articles, magazines, and other studies about the orthodox Jewish community were employed, as well as an extensive field research interviewing this community `s authorities and leaders was performed. Another source of the acquired and analyzed data are questionnaires regarding the use of computers and of the Internet, responded by the principals of all Jewish orthodox schools in the city of São Paulo accredited by the Brazilian Ministry of Education and Culture and by their students of the 10th and 11th grades (High School).
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Hames, Harvey Joseph. "Judaism in Ramon Llull (1232-1316)". Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389834.
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Chepey, S. D. "Nazarites in late second temple Judaism". Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288919.
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Rifat, N. A. A. M. "Ibn Hazm on Jews and Judaism". Thesis, University of Exeter, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.380688.
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Bale, Anthony Paul. "Fictions of Judaism in medieval England". Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395238.
Pełny tekst źródłaKsiążki na temat "Judaism"
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Pilkington, C. M. Judaism. Lincolnwood (Chicago), Ill: NTC Pub. Group, 1995.
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Cohn-Sherbok, Da. Judaism. London: Taylor & Francis Group Plc, 2003.
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Domnitz, Myer. Judaism. New York: Bookwright Press, 1986.
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Jonathan, Gorsky, red. Judaism. London: Teach Yourself, 2008.
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Michael, Keene, red. Judaism. London: Wayland, 2007.
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Gerner, Katy. Judaism. New York: Marshall Cavendish Benchmark, 2008.
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Morrison, M. A. Judaism. New York: Facts On File, 1991.
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Wool, Danny. Judaism. New York: Marshall Cavendish Benchmark, 2006.
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Berne, Emma Carlson. Judaism. Detroit, MI: Greenhaven Press, 2008.
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Starr-Glass, David. Judaism. London: Simple Guides, 2008.
Znajdź pełny tekst źródłaCzęści książek na temat "Judaism"
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Mackler, Aaron L. "Judaism". W Handbook of Global Bioethics, 391–402. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-2512-6_92.
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Elman, Yaakov, i Shai Secunda. "Judaism". W The Wiley Blackwell Companion to Zoroastrianism, 423–35. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118785539.ch26.
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Poreh, Amir, i Jennifer Levin. "Judaism". W Encyclopedia of Immigrant Health, 973–75. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4419-5659-0_437.
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Nigosian, S. A. "Judaism". W World Faiths, 323–68. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-13502-8_12.
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Kessler, Edward. "Judaism". W The Blackwell Companion to the Bible and Culture, 119–34. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997000.ch9.
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Werczberger, Rachel, i Shlomo Guzmen-Carmeli. "Judaism". W Rituals and Practices in World Religions, 113–25. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_9.
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Weintraub, David A. "Judaism". W Religions and Extraterrestrial Life, 75–82. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05056-0_6.
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Hutton, Peter, Ravi Mahajan i Allan Kellehear. "Judaism". W Death, Religion and Law, 161–70. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-21.
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Unterman, Alan. "Judaism". W A New Handbook of Living Religions, 9–54. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166614.ch1.
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Mittleman, Alan. "Judaism". W The New Blackwell Companion to the Sociology of Religion, 340–63. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444320787.ch15.
Pełny tekst źródłaStreszczenia konferencji na temat "Judaism"
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Abbas ALI, Baydaa. "Jewish self-hatred in the play "A Jewish Soul" by the Israeli writer Yehoshua Sobol". W VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-9.
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This study deals with the topic of Jewish self-hatred in the play "Jewish Soul: Otto Wenninger's Last Night" by Joshua Sobol. The play belongs to the type of autobiographical plays, by presenting the ideas of the Austrian-Jewish philosopher Otto Wenninger during the last night of his life before his suicide, which are ideas related to the relationship between feminism and Judaism on the one hand and masculinity and the Aryan race on the other hand, as well as his ideas about the negative impact of Judaism on the Zionist movement that He feared that Judaism would eliminate it and drown it like a stone in a quagmire, and he is the one who views it - that is, Zionism - as the last remnants of the nobility in Judaism
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Kondrla, Peter. "APOPHATIC THEOLOGY IN ISLAM, JUDAISM AND CHRISTIANITY". W 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.067.
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Mukthipudi, Jaya Kumar Jacob, i Yehoshua Yacobi. "Indian Communities Embracing Judaism in the state of Andhra Pradesh". W Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.10.
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Jasim MOHAMMED, Ahmed, i Hussein Ismael KADHIM. "THE IMPACT OF THE JEWISH FAITH IN MODERN HEBREW POETRY "SHABBAT FOR EXAMPLE". W 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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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy". W 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.
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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.
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Kyle, Jennifer. "Spirituality as a Predictor of Reduced Suicide Risk in a Religiously and Ethnically Diverse Youth Sample". W International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2014. http://dx.doi.org/10.4087/rrgn8796.
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Cross-cultural suicide research on spiritual faith as a protective factor in youth is limited. The aim of this study is to examine spiritual faith as a predictor of passive suicidal ideation in a racially and religiously diverse sample of college-aged youth. Participants (N = 243) completed self-report instruments to assess suicidality, social support, reasons for living as well as existential and religious well-being. Over 50% of the sample reported identifying with a racial group including Asian, Hispanic and Black. Approximately 81% of participants reported they had spiritual beliefs (N = 196) representing a variety of religions, including Catholicism, Judaism and Islam. Analyses of variance were used to assess any mean group differences for race, gender and having a religious affiliation using each of the predictor variables. Although racial group differences were not found significant, the analysis yielded significant results for gender, where females reported more reasons for living than males. And for those with religious affiliation, participants reported higher levels of social support, religious well-being and reasons for living. In the final regression model, over and above the influence of gender and religious affiliation, positive faith-based beliefs along with social support was associated to lower levels of passive ideation. Implications of findings and future research are also discussed.
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Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.
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As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Monteiro, Priscila Franco Saraiva. "Fitoterapia e Judaísmo: um panorama sobre o uso ritualistico, histórico e de promoção de saúde de plantas dentro da civilização judaica." W Anais do 14º Congresso Brasileiro de Naturologia: Paradigmas contemporâneos da saúde mental e as novas perspectivas da medicina botânica. Recife, Brasil: Even3, 2022. http://dx.doi.org/10.29327/1147850.14-2.
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Gonçalve, Edvaldo Sapia. "A Mesa do Marrano: identidade e memória judaica no Brasil Colonial". W IV Congresso Internacional de História. Programa de Pós-Graduação em História e Departamento de História - Universidade Estadual de Maringá - UEM, 2009. http://dx.doi.org/10.4025/4cih.pphuem.347.
Pełny tekst źródłaRaporty organizacyjne na temat "Judaism"
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Breiman, Adina, Jan Dvorak, Abraham Korol i Eduard Akhunov. Population Genomics and Association Mapping of Disease Resistance Genes in Israeli Populations of Wild Relatives of Wheat, Triticum dicoccoides and Aegilops speltoides. United States Department of Agriculture, grudzień 2011. http://dx.doi.org/10.32747/2011.7697121.bard.
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Wheat is the most widely grown crop on earth, together with rice it is second to maize in total global tonnage. One of the emerging threats to wheat is stripe (yellow) rust, especially in North Africa, West and Central Asia and North America. The most efficient way to control plant diseases is to introduce disease resistant genes. However, the pathogens can overcome rapidly the effectiveness of these genes when they are wildly used. Therefore, there is a constant need to find new resistance genes to replace the non-effective genes. The resistance gene pool in the cultivated wheat is depleted and there is a need to find new genes in the wild relative of wheat. Wild emmer (Triticum dicoccoides) the progenitor of the cultivated wheat can serve as valuable gene pool for breeding for disease resistance. Transferring of novel genes into elite cultivars is highly facilitated by the availability of information of their chromosomal location. Therefore, our goals in this study was to find stripe rust resistant and susceptible genotypes in Israeli T. dicoccoides population, genotype them using state of the art genotyping methods and to find association between genetic markers and stripe rust resistance. We have screened 129 accessions from our collection of wild emmer wheat for resistance to three isolates of stripe rust. About 30% of the accessions were resistant to one or more isolates, 50% susceptible, and the rest displayed intermediate response. The accessions were genotyped with Illumina'sInfinium assay which consists of 9K single nucleotide polymorphism (SNP) markers. About 13% (1179) of the SNPs were polymorphic in the wild emmer population. Cluster analysis based on SNP diversity has shown that there are two main groups in the wild population. A big cluster probably belongs to the Horanum ssp. and a small cluster of the Judaicum ssp. In order to avoid population structure bias, the Judaicum spp. was removed from the association analysis. In the remaining group of genotypes, linkage disequilibrium (LD) measured along the chromosomes decayed rapidly within one centimorgan. This is the first time when such analysis is conducted on a genome wide level in wild emmer. Such a rapid decay in LD level, quite unexpected for a selfer, was not observed in cultivated wheat collection. It indicates that wild emmer populations are highly suitable for association studies yielding a better resolution than association studies in cultivated wheat or genetic mapping in bi-parental populations. Significant association was found between an SNP marker located in the distal region of chromosome arm 1BL and resistance to one of the isolates. This region is not known in the literature to bear a stripe rust resistance gene. Therefore, there may be a new stripe rust resistance gene in this locus. With the current fast increase of wheat genome sequence data, genome wide association analysis becomes a feasible task and efficient strategy for searching novel genes in wild emmer wheat. In this study, we have shown that the wild emmer gene pool is a valuable source for new stripe rust resistance genes that can protect the cultivated wheat.