Artykuły w czasopismach na temat „Judaism”
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1
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.
6
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.
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Newnes, Craig. "Judaism and psy". Clinical Psychology Forum 1, nr 325 (styczeń 2020): 6–12. http://dx.doi.org/10.53841/bpscpf.2020.1.325.6.
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This article explores the Judaic origins of modernist psychology and some of the discipline’s key thinkers, anti-Semitism and the ‘invisibility’ of Judaism for many contemporary psy professionals despite this history.
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Lupovitch, Howard. "Neolog: Reforming Judaism in a Hungarian Milieu". Modern Judaism - A Journal of Jewish Ideas and Experience 40, nr 3 (12.09.2020): 327–54. http://dx.doi.org/10.1093/mj/kjaa012.
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Abstract This article explores the mentality of Neolog Judaism and how its early proponents fashioned a centrist, non-ideological alternative to both Orthodoxy and German-Jewish style Reform Judaism, an alternative that emphasized Judaism’s inherent compatibility with and adaptability to the demands of citizenship. Early proponents of this Neolog mentality, such as Aron Chorin and Leopold Löw, argued that adapting Jewish practice within the framework and systemic rules of Jewish law, precedent, and custom would not undermine a commitment to traditional Judaism in any way, as Orthodox jeremiads predicted; nor would it require the sort of re-definition of Judaism that Reform Jews advocated. Four aspects of Neolog mentality, in particular, laid the foundation for this outlook: a belief that Judaism has always been inherently malleable and diverse; a willingness to see leniency as no less authentic an option than stringency (in contrast to the “humra culture” that has defined Orthodox Judaism for the last two centuries); a preference for unity over schism (contra the secession of Orthodox communities in Germany and Hungary); and the use of halachic precedent and argumentation as a mandatory part of the rationale for innovation.
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Marcus, Joel. "Lou Martyn, Paul, and Judaism". Journal for the Study of Paul and His Letters 7, nr 1-2 (1.07.2017): 112–18. http://dx.doi.org/10.5325/jstudpaullett.7.1-2.0112.
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ABSTRACT J. Louis Martyn was not anti-Judaic but a lover of Jews and Judaism. But his passion for Paul, especially for Galatians, transcended his love for Judaism and may have caused him to downplay some of the difficulties in that letter. This article focuses on Martyn’s exegesis of the Sarah/Hagar allegory in Gal 4:21–5:1, which interprets the opposition not as Christianity versus Judaism but as the Torah-free Christian mission to Gentiles versus the Torah-observant mission—an interpretation that this article finds indefensible. The article concludes with some reflections on Martyn’s attitude toward Rom 9–11.
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Tirosh-Samuelson, Hava. "Jewish Environmental Ethics for the Anthropocene: An Integrative Approach". Journal of Jewish Thought and Philosophy 30, nr 1 (31.03.2022): 189–214. http://dx.doi.org/10.1163/1477285x-12341332.
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Abstract This article argues that the Judaic understanding of creation care is a potent response to the challenges of the Anthropocene because Judaism acknowledges that humans have much in common with all other created beings, while respecting their alterity, and because Judaism insists on human responsibility toward and care of the created world. However, Jewish environmental ethics of care and responsibility could be greatly enriched if it incorporates the insights of the feminist ethics of care, ecofeminism, and environmental virtue ethics, three discourses to which Jewish environmentalists have paid limited attention so far, even though the secularization of Judaism in the twentieth century has impacted these discourses.
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Dweck, Yaacob. "Judaism, and: Understanding Judaism (review)". Jewish Quarterly Review 97, nr 2 (2007): 70–73. http://dx.doi.org/10.1353/jqr.2007.0014.
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Lassner, Jacob. "Jews and Muslims Competing for Sacred Space". Bustan The Middle East Book Review 14, nr 2 (grudzień 2023): 142–71. http://dx.doi.org/10.5325/bustan.14.2.0142.
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ABSTRACT While Judaism and Islam are Abrahamic faiths with a shared tradition and common ground for belief and practice, this has not always or even primarily translated into a greater acceptance or appreciation of the other in Islamic history. This essay examines two new books that explore related themes about Jews and Judaism. The first book explores how different Muslim traditions have come to view Jews and Judaism based on interpretations of the Islamic sources and history. The second book seeks to explain how contemporary Muslim societies have come to understand Judaism’s attachment to the Jewish religious sites of the Holy Land, with a particular focus on Jerusalem. Perhaps by examining these themes together, one can hope that Jews and Muslims will come to appreciate what they share as much as what is disputed.
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Neusner, Jacob. "How is ‘Eternity’ to be Understood in the Theology of Judaism?" Scottish Journal of Theology 45, nr 1 (luty 1992): 29–44. http://dx.doi.org/10.1017/s0036930600038898.
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The canonical books of Judaism, to which we turn for the definition of theological categories and doctrines, rarely set forth ideas in the form of abstractions and generalizations, with the result that understanding any generative theological categories requires the philological exegesis of texts. In the case of the Judaic canon, the pertinent texts are those of the Torah, written and oral. When we turn to the written Torah, which the West knows as the Old Testament, and to the Oral Torah, which Judaism assembles out of the Mishnah, the two Talmuds, the Midrash-compilations of the formative age, our work only begins. For we have also to determine for ourselves what words, in the canonical writings, stand for, or refer us to, the counterpart category that our Christian and Greek philosophical heritage has conferred upon us. When, as we shall see, we ask ourselves about how the classical theology of Judaism conceives of ‘eternity’, we therefore engage in a prior inquiry into what we mean by ‘eternity’ and how in the Judaic canon's substrate of theology we may locate the counterpart-language for that meaning. Not only so, but we have further to find out in what context thought takes place on the category, ‘eternity’: when and why is discourse on eternity precipitated in the canonical theology of Judaism? And when not?
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Fagenblat, Michael. "Response". AJS Review 35, nr 1 (kwiecień 2011): 115–24. http://dx.doi.org/10.1017/s0364009411000109.
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My reading of Levinas's magnificent philosophical works, Totality and Infinity and Otherwise than Being is based on two primary convictions. The first is that Levinas's philosophical works, in which he addresses and enjoins people without regard for identity (without regard for peoplehood and law), were produced out of strong readings of the Judaic tradition. Samuel Moyn showed how deeply Levinas was nurtured by interwar Protestant philosophical theology, and I sought to show that it was also possible to read Levinas's philosophy through the rabbinic tradition. Whereas Moyn's outstanding work shrugged off Levinas's Judaism as an “invention,” I regard Levinas as a midrashic philosopher whose account of ethics amounts to a non-Jewish Judaism—non-Jewish since it is addressed to anyone, yet Judaism since, in my view, it is midrashically determined from the ground up. Most of the book attempts to show how Levinas's philosophy works as a reading of core concepts from the Judaic tradition and thereby as a phenomenological midrash of biblical, rabbinic, and Maimonidean texts, all of which Levinas knew well.
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Vulakh, Gennady, Rona Miles, Alla Chavarga, Estee Hirsch i Pesach Eisen. "Attributions of LGBTQ+ Identity and Religious Views on Homosexuality to Disaffiliation from Orthodox Judaism". Religions 14, nr 3 (13.03.2023): 381. http://dx.doi.org/10.3390/rel14030381.
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Religious disaffiliation has been found to occur at higher rates in LGBTQ+ individuals than in heterosexual individuals and in the general population. In this brief report, we explore whether LGBTQ+ people who disaffiliated from Orthodox Judaism attributed sexual identity and/or Orthodox Judaism’s lack of acceptance of homosexuality to their disaffiliation. This analysis focuses on 117 individuals who identified as LGBTQ+ who were drawn from a larger study that included 387 participants across all sexual orientations who disaffiliated from Orthodox Judaism. Unexpectedly, only 18 of the respondents reported that their sexual identity and/or religious views on homosexuality were causes for their disaffiliation. A lack of education and language around LGBTQ+ concepts in ultra-Orthodox Jewish communities may have contributed to this finding. We suggest that additional research be conducted to explore the complex relationship between LGBTQ+ identity and disaffiliation from Orthodox Judaism.
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LIEU, JUDITH. "‘Impregnable Ramparts and Walls Of Iron’: Boundary and Identity in Early ‘Judaism’ and ‘Christianity’". New Testament Studies 48, nr 3 (lipiec 2002): 297–313. http://dx.doi.org/10.1017/s002868850200019x.
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The metaphor of a boundary as that which separates ‘us’ from ‘the other’ is central in modern discussion of identity as constructed, yet it is also recognized that such boundaries both articulate power and are permeable. The model is readily applicable to the Greco-Roman world where kinship, history, language, customs, and the gods supposedly separated ‘us’ from barbarians, but also enabled interaction; Jews and Christians engaged in the same strategies. At the textual level it is the different ways in which boundaries are constructed, particularly using diet and sexuality, that invite attention. This may offer a way of addressing questions of unity and diversity, of Judaism versus Judaisms, and of how ‘Christianity’ emerges as separate from ‘Judaism’.
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Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning". Religions 12, nr 1 (9.01.2021): 43. http://dx.doi.org/10.3390/rel12010043.
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Research in Jewish studies as well as key passages from Judaism’s sacred texts describe teaching and learning as being among the most important, efficacious and sacred of God’s commandments. However, while this description is well-documented, the specific dynamics of education’s role within a framework of Judaic holiness remains underexplored. This article first lays a thorough foundation of Judaic sanctity, illustrating a theistic axiom at its core surrounded by several peripheral elements, including connection to God, knowledge of God, holiness as invitation, reciprocal holiness, awakening sacred potentiality and, as the purpose and apex of the entire system, imitatio dei. Having illustrated imitatio dei as a culminating purpose atop the entire system of Judaic holiness, I describe how teaching and learning as prescribed in sacred Jewish texts can be a potent means of achieving this end. Considering that teaching and learning are called kaneged kulam, or equal to all the other commandments of Judaism combined, I argue that education conducted in sacred ways prescribed by Jewish scripture can be considered among Judaism’s most sacred commandments, as well as a most efficacious means of realizing imitatio dei within a Jewish frame.
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Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning". Religions 12, nr 1 (9.01.2021): 43. http://dx.doi.org/10.3390/rel12010043.
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Research in Jewish studies as well as key passages from Judaism’s sacred texts describe teaching and learning as being among the most important, efficacious and sacred of God’s commandments. However, while this description is well-documented, the specific dynamics of education’s role within a framework of Judaic holiness remains underexplored. This article first lays a thorough foundation of Judaic sanctity, illustrating a theistic axiom at its core surrounded by several peripheral elements, including connection to God, knowledge of God, holiness as invitation, reciprocal holiness, awakening sacred potentiality and, as the purpose and apex of the entire system, imitatio dei. Having illustrated imitatio dei as a culminating purpose atop the entire system of Judaic holiness, I describe how teaching and learning as prescribed in sacred Jewish texts can be a potent means of achieving this end. Considering that teaching and learning are called kaneged kulam, or equal to all the other commandments of Judaism combined, I argue that education conducted in sacred ways prescribed by Jewish scripture can be considered among Judaism’s most sacred commandments, as well as a most efficacious means of realizing imitatio dei within a Jewish frame.
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Crane, Jonathan K. "Not Just: Judaism and Reparations". Journal of Jewish Ethics 9, nr 1 (styczeń 2023): 82–109. http://dx.doi.org/10.5325/jjewiethi.9.1.0082.
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ABSTRACT Discussions about reparations for American slavery have rippled across the country for decades if not centuries. The question addressed here is how Judaism can contribute to these civilization-building debates. Unlike other treatments of the subject, this project uses an ethical analytical framework that distinguishes imperatives from rationales to critically engage Judaic sources from the Bible to contemporary rabbinic sermons that directly speak about and to reparations. This approach uncovers a consistent and long-standing Judaic endorsement for supplying reparations. Curiously, the nature of such reparations should be expansive and not just monetary.
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Sorkin, David. "Judaism". Journal of Jewish Studies 38, nr 1 (1.04.1987): 135–37. http://dx.doi.org/10.18647/1331/jjs-1987.
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Sufrin, Claire E. "Judaism". Religious Studies Review 43, nr 1 (marzec 2017): 15–17. http://dx.doi.org/10.1111/rsr.12780.
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Davies, A. Michael. "Judaism:". Journal of Religion & Aging 4, nr 3-4 (12.01.1989): 87–100. http://dx.doi.org/10.1300/j491v04n03_06.
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Naumburg, Caria G. "Judaism". Smith College Studies in Social Work 77, nr 2-3 (25.07.2007): 79–99. http://dx.doi.org/10.1300/j497v77n02_06.
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Morgan, Robert. "Jesus, Judaism and Christian Anti-Judaism". Theology 107, nr 836 (marzec 2004): 128–30. http://dx.doi.org/10.1177/0040571x0410700209.
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Karanaev, Mikhail. "Marriage Prohibitions in the Hasmoneans’ Dynastic Politics". Slavic & Jewish Cultures: Dialogue, Similarities, Differences, nr 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.
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Krzyszczuk, Łukasz. "Animalia dubia vel fabulosa jako przyczynek do polemiki antyheretyckiej w Komentarzu do Księgi Izajasza (VI 13, 19 - 14, 1) św. Hieronima". Vox Patrum 68 (16.12.2018): 409–22. http://dx.doi.org/10.31743/vp.3367.
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The article presents the way of using paradoxographical information regarding the matter of animals with doubtful identification in leading anti-heretical and Anti-Judaist polemic on the example of the sixth book Commentary on Isaiah by Jerome of Stridon. In the allegoric explanation of Is 13:19 - 14:1 Bethlehem monk juxtaposed widely known information about mythological creatures with the well-known story from the Book of Genesis about the conflict of Esau with Jacob. This let him explain why the followers of Judaism and heretics are the allies when it comes to fighting with the Church. Anti-Judaism and anti-heretic polemic was one of the most important topic brought up by alexandrine exegesis that Jerome was influenced by during his whole life.
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Dorff, Elliot N. "Judaism, Business and Privacy". Business Ethics Quarterly 7, nr 2 (marzec 1997): 31–44. http://dx.doi.org/10.2307/3857296.
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Abstract:This article first describes some of the chief contrasts between Judaism and American secularism in their underlying convictions about the business environment and the expectations which all involved in business can have of each other—namely, duties vs. rights, communitarianism vs. individualism, and ties to God and to the environment based on our inherent status as God’s creatures rather than on our pragmatic choice. Conservative Judaism’s methodology for plumbing the Jewish tradition for guidance is described and contrasted to those of Orthodox and Reform Judaism.One example of how Conservative Judaism can inform us on a current matter is developed at some length—namely, privacy in the workplace. That section discusses (1) the reasons for protecting privacy; (2) protection from intrusion, including employer spying; (3) protection from disclosure of that intended to remain private; (4) individualistic vs. communitarian approaches to grounding the concern for privacy; and (5) contemporary implications for insuring privacy in business.
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Andika, Andika. "ALIRAN-ALIRAN DALAM AGAMA YAHUDI". Abrahamic Religions: Jurnal Studi Agama-Agama 2, nr 1 (1.03.2022): 52. http://dx.doi.org/10.22373/arj.v2i1.12133.
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Judaism is a part of the Abrahamic religion. Abrahamic religions in their development, such as Judaism experienced divisions, giving rise to new schools of Judaism. New schools of Judaism emerged due to differences in views and opinions among the Jews. This study aims to determine the definition of sects in Judaism along with the emergence factors of each sect in Judaism. Some of the schools in Judaism are beginning with Enlightenment Judaism, Reform Judaism, Orthodox Judaism, Conservative Judaism, and Reconstructionist Judaism. Apart from these sects, Judaism is further divided into several sects, including the paris, saduki, readers, writers, essenes, and fanatics or zealots. Among the schools in Judaism, not only differ in terms of background but also in terms of understanding of the teachings in Judaism. Therefore, it is undeniable that there are differences in religious understanding and practice in Judaism in each sect. This study uses a descriptive method through a qualitative approach with literature study. The result of the discussion in this study is to know the definitions, factors, and schools of Judaism. And this study concludes that the Jewish religion in its development has various kinds of flow
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Brody, Samuel. "Political Economy as a Test of Modern Judaism". Religions 10, nr 2 (24.01.2019): 78. http://dx.doi.org/10.3390/rel10020078.
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According to a common narrative, Jews entered the modern world at a steep price. From an autonomous corporation, ruling themselves internally according to their own standards and law, Judaism became a “religion,” divested of political power and responsible only for the internal sphere of “faith” or belief. The failure of this project, in turn, gave rise to the sharp split between Jewish nationalism and religion-based conceptions of Judaism. Many modern Jewish thinkers sought to resolve this antinomy by imagining ways for Judaism to once again form the basis of a “complete life”. This essay seeks to challenge this narrative by examining the extent to which economics, another one of the “spheres” emerging together with modernity and often considered under the same broadly Weberian process of rationalization, ever truly formed part of the holistic, self-contained Jewish autonomous life for which modern thinkers expressed so much nostalgia. It will argue that rather than forming part of the internal world of Judaism and then being fragmented outward into a separate sphere under the pressure of modernity, the “economic sphere” was imagined and defined for the first time in modernity, and projected backwards into earlier eras. This projection was then taken as proof of Judaism’s ability to “be about everything,” whether in a religious or nationalist idiom.
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Youde, Fu, i Wang Qiangwei. "A Comparison of Filial Piety in Ancient Judaism and Early Confucianism". Journal of Chinese Humanities 1, nr 2 (27.05.2015): 280–312. http://dx.doi.org/10.1163/23521341-01010016.
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Filial piety is one of the most comparable ethical elements in the Jewish and Confucian traditions, both of which possess a clear overall ethical orientation. Ancient Judaism and early Confucianism advocate extremely similar expressions of filial piety, such as providing for and respecting one’s parents, inheriting their legacy, properly burying and mourning them, and tactful remonstration of elders. However, ancient Judaism and early Confucianism differ on the degree to which one should be filial, the scope of filial piety, and its status within each respective ethical system. Confucianism advocates a more comprehensive and nuanced version of respect for parents than Judaism, while both systems hold distinctive views regarding the extent and scope of filial piety. Both traditions advocate similar kinds of filial piety primarily because they are based on bonds of familial affection and gratitude, and their differences are cultural in nature. Two such decisive cultural factors are Judaism’s theocentrism and Confucianism’s humanism. Furthermore, the different social institutions and systems of governance brought about by these cultural differences account for the dissimilarities in Jewish and Confucian filial piety. The transcendent nature and emphasis on equality between individuals inherent in Judaism can play an informative role in the revival and reestablishment of Confucian ethics.
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Kessler, Samuel J. "“My Father’s Face”: Judaism, God, and Ritual Practice in Philip Roth’s Everyman, Indignation, and Nemesis". Studies in American Jewish Literature (1981-) 41, nr 1 (marzec 2022): 34–59. http://dx.doi.org/10.5325/studamerijewilite.41.1.0034.
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This article is about the occurrence and centrality of distinctly Jewish ideas and ritual practices in Philip Roth’s Nemesis (2010), Indignation (2008), and Everyman (2006). In these three novels, Roth constructed characters whose existential crises most often come during or when meditating upon moments of Jewish ritual or Jewish theological expression, and what emerges is that the when, where, and how moments in which Roth’s protagonists interact with Judaism are particularly Judaic. When they are practicing Jewish ritual or speaking in Jewish terms, Roth’s characters end up creating meaning through what Stephen Kepnes calls the great theatrical performance of Judaism.
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Carneiro, Marcelo Da Silva. "Da Diáspora à Palestina: novas concepções sobre a localização dos evangelhos sinóticos". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, nr 11 (5.03.2015): 73. http://dx.doi.org/10.20890/reflexus.v8i11.186.
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Resumo: Este artigo pretende mostrar as mudanças teóricas sobre a localização dos evangelhos sinóticos. O objetivo é demonstrar como a localização dos evangelhos sinóticos foi por muito tempo fundamentada na Tradição, e não em análise contextual. Desde os Pais da Igreja os evangelhos sinóticos foram situados em diferentes pontos do império romano, em geral fora da região siro-palestinense. Novas tendências, no entanto, tem demonstrado que Marcos, Mateus e Lucas pertencem a um gênero literário vinculado ao mundo judaico da Palestina, e seus evangelhos refletem essa proximidade cultural. A partir disso é possível chegar a duas conclusões principais: por um lado, os evangelhos sinóticos surgiram para responder a demandas de comunidades judaico-cristãs que estavam em situação de crise e usaram a memória sobre Jesus para dar fundamento às suas respostas. Por outro lado, as novas tendências indicam a proximidade entre o cristianismo primitivo e o judaísmo, como expressão da pluralidade deste. Palavras-chave: Cristianismo Primitivo. Teoria Literária. Evangelhos Sinóticos. Tradição Oral. Abstract: This paper wants show the theoretical changes about the Synoptic Gospels locus. The object is show that the Synoptic Gospels locus are based just in Tradition, and not in contextual analysis. Since the Later Fathers, the Synoptic Gospels were located in different Roman Empire places, generally off Syros-Palestinian area. New tendencies, however, show that Mark, Matthew and Luke belongs a literary genre bound to the Palestinian Judaic world, and their Gospels reflect this cultural proximity. From this, it is possible conclude two principal points: one, the Synoptic Gospels emerged to respond to Judaic-Christian community demands, in crisis and used the memories about Jesus for give ground to their answers. Two, the new tendencies link the proximity between the Primitive Christianity and Judaism, as their plurality expression. Keywords: Early Christianity. Literary Theory. Synoptic Gospels. Oral Tradition.
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Tirosh-Samuelson, Hava. "Jewish Environmentalism in the United States: Achievements, Characteristics, and Challenges". Religion and Development 2, nr 3 (13.03.2024): 381–417. http://dx.doi.org/10.30965/27507955-20230026.
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Abstract Concern for the environment is recognizably present in contemporary Judaism, especially in the United States. Along with practitioners of other world religions, Jews have responded to the eco-crisis by reinterpreting canonic texts, articulating eco-theologies, and reenvisioning traditional Jewish rituals. Today there are Jewish environmental organizations and Jewish thinkers who inspire Jews to appreciate the agricultural roots of Judaism, cultivate an environmentally concerned lifestyle, green the practices of Jewish institutions, and advocate the ethics of creation care. Together these activities constitute a Jewish environmental sensibility that allows us to generalize about “Jewish environmentalism,” although it falls short of constituting a cohesive “environmental movement.” Focusing exclusively on Jewish environmentalism in the U.S., this essay features the academic discourse on Judaism and ecology, the official resolutions of Jewish denominations about environmental matters, and the main activities of Jewish environmental organizations. Judaism is a highly variegated religious tradition that speaks in many voices. Nonetheless, there are shared canonic texts, foundational beliefs, ethical values, and literary tropes that characterize a distinctive Judaic perspective. From that vantage point, development of the physical world is religiously permissible, but it must cohere with the ethical values and legal principles of Judaism. It is not surprising, therefore, that socially progressive Jewish environmentalists have been vocal critics of the extraction industries, transnational capitalism, and wasteful consumerism that have greatly contributed to the eco-crisis. Highlighting the biblical commandment to pursue justice (tzedek), some Jewish environmentalists have applied social justice to ecological matters and promoted the ideal of tikkun olam (“repair of the world”). The essay surveys the achievements of Jewish environmentalism and notes persistent challenges.
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Boyarin, Daniel. "Beyond Judaisms: Metatron and the Divine Polymorphy of Ancient Judaism". Journal for the Study of Judaism 41, nr 3 (2010): 323–65. http://dx.doi.org/10.1163/157006310x503612.
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AbstractMy specific project in this paper is to combine several related and notorious questions in the history of Judaism into one: What is the nexus among the semi-divine (or high angel) figure known in the Talmud as Metatron, the figure of the exalted Enoch in the Enoch books (1-3 Enoch!), "The One Like a Son of Man" of Daniel, Jesus, the Son of Man, and the rabbinically named heresy of "Two Powers/Sovereignties in Heaven?" I believe that in order to move towards some kind of an answer to this question, we need to develop a somewhat different approach to the study of ancient Judaism, as I hope to show here. I claim that late-ancient rabbinic literature when read in the context of all contemporary and earlier texts of Judaism—those defined as rabbinic as well as those defined as non-, para-, or even anti-rabbinic—affords us a fair amount of evidence for and information about a belief in (and perhaps cult of) a second divine person within, or very close to, so-called "orthodox" rabbinic circles long after the advent of Christianity. Part of the evidence for this very cult will come from efforts at its suppression on the part of rabbinic texts. I believe, moreover, that a reasonable chain of inference links this late cult figure back through the late-antique Book of 3 Enoch to the Enoch of the first-century Parables of Enoch—also known in the scholarly literature as the Similitudes of Enoch—and thus to the Son of Man of that text and further back to the One Like a Son of Man of Daniel 7.
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Ruppenthal Neto, Willibaldo. "2 Macabeus e os cânones grego, judaico e cristão". Caminhando 24, nr 1 (11.06.2019): 153. http://dx.doi.org/10.15603/2176-3828/caminhando.v24n1p153-165.
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RESUMOO presente artigo visa analisar a relação do livro de 2 Macabeus com os cânones grego (LXX), judaico (Bíblia Hebraica) e cristão (das diversas denominações). Além de se averiguar a relevância do livro para a história do judaísmo, se destaca a relação com os cânones como evidência de sua importância teológica e de sua difusão no contexto helenístico.ABSTRACTThis article aims to analyze the relationship between the book of 2 Maccabees and the Greek (LXX), the Jewish (Hebrew Bible) and the Christian (of the various denominations) canons. In addition, aims to ascertain the relevance of the book to the history of Judaism, showing the relation with the canons as evidence of its theological importance and its diffusion in the Hellenistic context.RESUMENEl presente artículo busca analizar la relación del libro de 2 Macabeos con los cánones griego (LXX), judío (Biblia hebrea) y cristiano (de las diversas denominaciones). Además, busca también averiguar la relevancia del libro para la historia del judaísmo, destacando la relación con los cánones como evidencia de su importancia teológica y de su difusión en el contexto helenístico.
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Goodblatt, David M. "Early Judaism". Journal of Jewish Studies 49, nr 1 (1.04.1998): 158–59. http://dx.doi.org/10.18647/2081/jjs-1998.
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Jones, Gareth Lloyd. "Messianic Judaism". Journal of Jewish Studies 52, nr 2 (1.10.2001): 395–96. http://dx.doi.org/10.18647/2381/jjs-2001.
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Brusin, David. "Democratizing Judaism". Journal of Modern Jewish Studies 12, nr 3 (listopad 2013): 552–55. http://dx.doi.org/10.1080/14725886.2013.857874.
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Ferency, Alon C. "Practical Judaism". Conservative Judaism 64, nr 2 (2013): 80–88. http://dx.doi.org/10.1353/coj.2013.0032.
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Zuckerman, Phil, Shlomo Deshen, Charles S. Liebman i Moshe Shokeid. "Israeli Judaism". Sociology of Religion 57, nr 4 (1996): 419. http://dx.doi.org/10.2307/3711896.
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Skiles, William. "“The Bearers of Unholy Potential”: Confessing Church Sermons on the Jews and Judaism". Studies in Christian-Jewish Relations 11, nr 1 (29.08.2016). http://dx.doi.org/10.6017/scjr.v11i1.9498.
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This article examines the nature and frequency of comments about Jews and Judaism in sermons delivered by Confessing Church pastors in the Nazi dictatorship. The approach of most historians has focused on the history of antisemitism in the German Protestant tradition—in the works, pronouncements, and policies of the German churches and its leading figures. Yet historians have left unexamined the most elemental task of the pastor—that is, preaching from the pulpit to the German people. What would the average German congregant have heard from his pastor about the Jews and Judaism on any given Sunday? I searched German archives, libraries, and used book stores, and analyzed 910 sermon manuscripts that were produced and disseminated in the Nazi regime. I argue that these sermons provide mixed messages about Jews and Judaism. While on the one hand, the sermons express admiration for Judaism as a foundation for Christianity, an insistence on the usage of the Hebrew Bible in the German churches, and the conviction that the Jews are spiritual cousins of Christians. On the other hand, the sermons express religious prejudice in the form of anti-Judaic tropes that corroborated the Nazi ideology that portrayed Jews and Judaism as inferior: for instance, that Judaism is an antiquated religion of works rather than grace; that the Jews killed Christ and have been punished throughout history as a consequence. Furthermore, I demonstrate that Confessing Church pastors commonly expressed anti-Judaic statements in the process of criticizing the Nazi regime, its leadership, and its policies.
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Rabkin, Yakov. "Judaic Challenges to the Legitimacy of Israel". Global Jurist 18, nr 3 (17.07.2018). http://dx.doi.org/10.1515/gj-2018-0015.
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Abstract Legitimacy implies the existence of a framework within which it is assessed. The framework chosen for this paper is the religion of Judaism. This is, of course, contingent on the assumption that the state of Israel is related to Judaism, whatever its stream. Both the founding fathers of Zionism and their detractors emphasized the discontinuity and the revolutionary nature of the new political movement in Jewish history. Traditional leaders of Judaism almost unanimously condemned Zionism as an alien and perfidious import. They refused it all legitimacy. However, the policy of centrality of Israel exported around the world by Israeli educators for several decades has borne fruit. Many Jews find it difficult to separate Zionism from the Jewish identity as it has been taught to them. Their identity is often centred on political support for the State of Israel, and they see advocacy for Israel — a special course in the curriculum of many private Jewish schools — as a key part of being Jewish. The question of Israel divides the Jews more than any other. In view of the vast diversity of views, Judaic legitimacy of Israel depends of the kind of Judaism in question. In terms of traditional Judaic scholarship, espoused by most Haredim, Zionism and the state that embodies it are at best irrelevant to their Judaism. Yet, more modernized Jewish communities embrace the centrality of Israel with a lot of emotion. They cannot imagine a Judaism without Israel. In their often romantic view of Israel they cannot understand how a pious Jew can live in Jerusalem and remain intransigent in his rejection of Zionism.
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Jennings, Jerry L. "Engaging with the unknown: How Judaism enabled Freud's psychological discoveries". Journal of the History of the Behavioral Sciences, 9.12.2023. http://dx.doi.org/10.1002/jhbs.22293.
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AbstractA large literature has formed around the question of how Freud's Jewishness and/or Judaism influenced his psychological discoveries and development of psychoanalytic theory and methods. The article organizes the literature into several core theses but brings new clarity and insight by applying two essential criteria to demonstrate an impact of Judaism on Freud's thinking: direct content and historical timing. First, there should be evidence that Freud incorporated actual content from Jewish sources, and second, this incorporation must have occurred during the most crucial period of Freud's early discovery, conceptualization, and development of psychoanalysis, roughly 1893–1910. Thus, for example, Bakan's well‐known theory that Freud studied Kabbala is completely negated by the absence of any evidence in the required time period. Part I reviews the literature on the influence of Freud's ethnic/cultural Jewish identity. Part II introduces the Judaic sacred literature, explores Freud's education in Judaism and Hebrew, and presents evidence that Freud had the motive, means, and resources to discover and draw from the “Dream Segment” of the Talmud—along with the traditional Judaic methods and techniques of textual exegesis. Freud then applied these same Judaic word‐centered interpretive methods—used for revealing an invisible God—to revealing an invisible Unconscious in four successive books in 1900, 1901, and 1905.
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Yigit, Emir. "Dialectical Abnormality? Jewish Alienation and Jewish Emancipation between Hegel and Marx". Naharaim, 1.06.2022. http://dx.doi.org/10.1515/naha-2022-0003.
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Abstract Karl Marx’s “On the Jewish Question” (1844) has fueled discussions around his early intellectual development as a Young-Hegelian thinker as well as debates about an allegedly distinct form of anti-Semitism native to Left-Hegelian and later to left-thinkers in general, Jewish and non-Jewish alike. In this essay, I argue that Marx’s assessment of contemporary Judaism is motivated by an underappreciated criticism of Hegelian historiography. Surveying the genealogy of the Hegelian treatments of Judaism between Hegel and Marx, I distinguish Marx’s intervention as a reaction to non-materialistic teleological historiography. This historiography assumes dialectical movement and demands practical change from those considered foreign to the movement. In contrast, this article suggests that Marx’s primary target is the belief that Judaism has been sublated into Christianity, that the abnormality lies not in Judaism’s historical persistence, but in the Christian pretense that the material contradictions Judaism was a response to have been overcome. Against the teleological nature of all renditions of Hegelian historiography, including Marx’s later historical-materialism, his “On the Jewish Question” weaponizes a hitherto unrecognized anti-teleological argument against the assimilationist views it responds to, of the kind that should evoke Nietzschean genealogy.
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"Judaism". Nursing Standard 19, nr 17 (5.01.2005): 11–12. http://dx.doi.org/10.7748/ns.19.17.11.s59.
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"JUDAISM". Journal of Theological Studies 52, nr 2 (1.10.2001): 1018. http://dx.doi.org/10.1093/jts/52.2.1018.
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