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Bibliografias temáticas / Jewish encyclopaedia

Literatura científica selecionada sobre o tema "Jewish encyclopaedia"

Autor: Grafiati

Publicado: 26 de julho de 2024

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Artigos de revistas sobre o assunto "Jewish encyclopaedia"

1

Canepa, Andrew M. "Pius X and the Jews: A Reappraisal". Church History 61, n.º 3 (setembro de 1992): 362–72. http://dx.doi.org/10.2307/3168376.

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In standard Jewish reference works the figure of Pope Pius X has either been sorely neglected or has received a decidedly negative press. For the concise New Standard Jewish Encyclopedia, Pius X simply does not exist. The Universal Jewish Encyclopedia mentions rather cryptically that the pope was “better disposed” towards the Jews than had been his immediate predecessors. On the other hand, the monumental Encyclopaedia Judaica characterizes Pius as “disdainful of Judaism and the Jewish people.” Catholic biographies of this pontiff, essentially hagiographic, provide little or no insight into his relations with the Jews or his position on the Jewish question. However, as we shall attempt to argue, Giuseppe Sarto (1835–1914), who was elected pope in 1903 and canonized in 1954, maintained warm personal relationships with individual Jews throughout his ecclesiastical career, held a positive view of the Jewish character, defended the Jewish people against defamation and violence, and was instrumental in halting a twenty-year-old antisemitic campaign that had previously been waged in Italy by the clerical party.

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2

Walfish, Barry. "Encyclopedia Interrupta, or Gale's Unfinished: the Scandal of the EJ2". Judaica Librarianship 16, n.º 1 (31 de dezembro de 2011): 195–209. http://dx.doi.org/10.14263/2330-2976.1012.

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Encyclopedias are important reference works. They are meant to summarize the state of knowledge in any given field and convey it to both the layperson and the scholar in a clear, concise manner. For Jews and Judaism, the first major effort in this regard was the Jewish Encyclopedia of 1906, which drew upon the knowledge of a cadre of European and American scholars of the Science of Judaism (Wissenschaft des Judentums). Its successor the German Encyclopaedia Judaica began to appear in 1929 but was interrupted in 1934 by the rise of Nazism. It had only reached the end of the letter L. After the war, efforts resumed which resulted in the production of two major encyclopedias, The Hebrew Encyclopaedia Hebraica (ha-Entsiklopedyah ha-‘Ivrit), completed in 1982, and the English Encyclopaedia Judaica (henceforth EJ1), which first appeared in 1971 followed by a corrected edition in 1972. Both works were published in Israel and are considered to be major achievements. The latter used a lot of material from both its German and Hebrew predecessors.

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3

Engelhardt, Arndt. "To “Fish from the Pearls of the Jewish Spirit”: The Cultural Agenda of the Eschkol Publishing House". Naharaim 12, n.º 1-2 (19 de dezembro de 2018): 31–56. http://dx.doi.org/10.1515/naha-2018-0003.

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Abstract In 1922, philosopher Jakob Klatzkin (1882–1948) and Zionist politician and later president of the World Jewish Congress, Nahum Goldmann (1895–1982) founded the Eschkol publishing company in Berlin and began their major work on the Encyclopaedia Judaica (1928–1934). Eschkol was active during the Weimar Republic, where culture and politics were shaped by a Jewish renaissance and by the sustained migration of Jews from Eastern Europe. Most of the publisher’s books and brochures show emblematic historical ruptures and the migration of knowledge to new spaces, languages, and cultures. This article analyzes Eschkol’s publications and cultural agenda from the perspective of a material culture of printed works, and focuses on its textbook program. It concentrates the discussion on the historian Simon Bernfeld (1860–1940) and Jakob Klatzkin, two formative scholars of that period.

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Tilly, Michael. "USE AND FUNCTION OF METAPHORICAL DISCOURSE IN 1 MACCABEES". Journal for Semitics 24, n.º 1 (15 de novembro de 2017): 381–99. http://dx.doi.org/10.25159/1013-8471/3454.

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In the poetic passages of 1 Maccabees, the narrated events are summarized and interpreted from the perspective of a third-person omniscient narrator. In these passages metaphorical speech is prominent. This article examines the functions of these metaphors within their literary contexts and investigates which social, cultural and religious conditions are recognized as integral parts of the “cultural encyclopaedia” of the ancient Jewish author and his addressees.

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5

Langermann, Y. Tzvi. "Naskh (“Abrogation”) in Muslim Anti-Jewish Polemic: The Treatise of Rashīd al-Dīn Hamadānī (1247–1318)". Religions 15, n.º 5 (28 de abril de 2024): 547. http://dx.doi.org/10.3390/rel15050547.

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A strong case can be made that the concept of naskh, “abrogation” or “annulment”, was the most potent weapon in the arsenal of Muslim polemicists seeking to convert Jews (Burton‘s Encyclopaedia of the Qurʾān is highly informative but deals almost exclusively with naskh in its internal Islamic contexts, e.g., hermeneutics and legal theory). Naskh did not necessarily involve any rejection of Jewish scripture or tradition as fraudulent or corrupt. It rested on the simple premise, explicitly confirmed by the Qur’an, that the deity may alter or replace His legislation over the course of time. In the first part of this paper, I will briefly review the topic, adding some texts and observations that, to the best of my knowledge, have not appeared in the academic literature (comprehensively surveyed in Adang’s Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm, 1996; also in Adang and Schmidtke’s Polemics (Muslim-Jewish) in Encyclopedia of Jews in the Islamic World, 2010). The bulk of this paper will consist of a fairly detailed summary of an unpublished tract on naskh written by Rashīd al-Dīn Faḍlullāh Hamadānī (RD) (1247–1318), himself a Jewish convert to Islam and a monumental politician, cultural broker, historian, and author.

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6

Biller, Peter. "Views of Jews from Paris Around 1300: Christian or ‘Scientific’?" Studies in Church History 29 (1992): 187–207. http://dx.doi.org/10.1017/s0424208400011293.

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A Term in many ways inappropriate to the Middle Ages’: so begins AA a recent medieval encyclopaedia article on ‘antisemitism’. It is the first worry of the medievalist. On the one hand, he or she hears the c’est la même chose cry of the non-medievalist when the latter looks at examples of medieval hatred of the Jews. On the other hand, he or she is acutely aware both of the modernity of racial thought and the way in which twelfth-or thirteenth-century texts, when discussing Jews, use religious vocabulary, not ‘racial’. Painful modern Jewish and Christian concern to examine the Church’s guilt pushes in the same direction as the medievalist’s anxiety about anachronism. The effect is to underline religion.

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7

Cortès Minguella, Enric. "Sobre el llenguatge legal de la "ketubah" (contracte matrimonial jueu)". Revista de Llengua i Dret, n.º 80 (13 de dezembro de 2023): 234–46. http://dx.doi.org/10.58992/rld.i80.2023.3990.

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En aquest article volem sintetitzar les expressions jurídiques de dret matrimonial que apareixen al llarg de la història expressades en el document principal anomenat ketubah (escrit) que el marit lliura a l’esposa per a comprar-la en matrimoni. Per això farem prèviament un breu recorregut per les pàgines del Primer Testament. Assenyalarem especialment els primers segles dC perquè en aquests el rabinisme fixa amb detall les qüestions jurídiques més definitives que serviran fins a l’edat mitjana i encara als nostres dies, almenys en el judaisme ortodox. Volem mostrar l’evolució que els diversos elements jurídics han tingut al llarg dels temps. No tindrem en compte els elements jurídics que en l’antigor han usat i usen tant els caraïtes (s. VIII-XX)* com els sabateus (s. XVII-XIX) i les diverses formes de judaisme modern com ara el Reformat, el Conservador o el Reconstruccionista, el que no impedirà que aquí i allí hi puguem fer alguna referència. Ens hem servit sobretot de l’obra cabdal en aquesta matèria: Epstein, Louis M., “The Jewish Marriage Contract A Study in the Status of Woman in Jewish Law” (Jewish Theological Seminary of America 1927), tenint en compte és clar el que posteriorment s’ha escrit sobre el tema degut a les troballes a Naḥal Ḥeber i a Qumran, junt amb els estudis sobretot de Elon, Menahem, Safrai, Shmuel i la mateixa Encyclopaedia Judaica (2a ed. Keter Publishing House).

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8

Izzet, Vedia, e Robert Shorrock. "General". Greece and Rome 61, n.º 1 (4 de março de 2014): 142–46. http://dx.doi.org/10.1017/s0017383513000338.

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The last few years have brought us handbooks, companion guides and encyclopaedias in serried ranks. In size these works have ranged from magnum (opus) through to double magnum or perhaps (in the case of the 2010 Oxford Encyclopedia of Ancient Greece and Rome) to jeroboam. The new Wiley-Blackwell Encyclopedia of Ancient History outdoes them all in capacity (clearly a rehoboam) and range. This vast work – comprising over 5,000 entries in more than 7,000 pages – advances confidently (note the bold use of the definite article in the title: TheEncyclopedia of Ancient History) beyond the confines of the ‘classical world’ and ‘ancient Greece and Rome’ to provide nothing less than a reference work for the whole of Ancient History from the Near East to the Egypt of the Pharaohs, from the Neolithic to the eighth century ce. The refusal of this work to recognize traditional boundaries would clearly have appealed to the spirit of Alexander III, the Great (whose entry spans an impressive six pages). Alexander would no doubt also be impressed by the remarkable juxtapositions which occur within this alphabetized encyclopaedia: in volume 11 we move within five pages from an Egyptian residence and town associated with Rameses II (Piramese) to the Greek district of Elis around Olympia (Pisa) to a ‘short Jewish magical text of a Late Antique Babylonian provenance’ (Pishra de-Rabbi Hanina ben Dosa; 5337). Alexander's attempts at eastward expansion proved, in the end, too much for his men. One wonders if this work too – in the form of thirteen printed volumes – may prove to be similarly overwhelming to many an undergraduate whose starting point lies in Augustan Rome or Periclean Athens:(consider, for example the daunting thirty-five pages of maps which precede the first entry in volume 1 (not ‘Aardvark’, alas, but ‘Abantes’). However, it is important to consider that the print version of this work is not the end of the project nor even the main point of the project at all. The Encyclopedia of Ancient History is a true child of the World Wide Web. It has clearly been conceptualized as an online resource (not simply as a printed text that can be viewed on a computer screen) that will continue to expand and evolve: The electronic form of the EAH will continue to add new articles, indeed new areas of the ancient world; to revise existing ones; and to create spaces for correction and discussion of published articles – even, in line with our conviction of the open-endedness of history, counter-articles… . It will try to represent something of the unsettledness of our disciplines and their vitality. It will continue to evolve as historical studies do. (cxxxvi)

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9

DE BREUCKER, GEERT. "ALEXANDER POLYHISTOR AND THE BABYLONIACA OF BEROSSOS". Bulletin of the Institute of Classical Studies 55, n.º 2 (1 de dezembro de 2012): 57–68. http://dx.doi.org/10.1111/j.2041-5370.2012.00041.x.

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Abstract All the works of the prolific encyclopaedic author Alexander Polyhistor have only been preserved in fragments: only his ‘On Jews’ and ‘Chaldaica’ are better known. In his ‘On Jews’, Polyhistor brought together various sources on Jewish history. The ‘Chaldaica’ addressed Babylonian as well as Assyrian history, and apparently consisted of an epitome Polyhistor had made of the Babyloniaca of Berossos combined with the classical account of the Assyrian kings. In the extant text of his epitome of Berossos' work, as it has been preserved by Jewish and Christian authors, there are clearly insertions – passages that do not derive from Berossos' Babyloniaca. Was Alexander Polyhistor responsible for them? In most cases it is difficult to give an answer, but some insertions can be ascribed to Polyhistor.

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10

Rubin, Adam. "JEWISH NATIONALISM AND THE ENCYCLOPAEDIC IMAGINATION". Journal of Modern Jewish Studies 3, n.º 3 (novembro de 2004): 247–67. http://dx.doi.org/10.1080/1472588042000292349.

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Mais fontes

Livros sobre o assunto "Jewish encyclopaedia"

1

Hazan, Elko. The concise illustrated encyclopaedia of Jewish communities and their synagogues in Bulgaria. Sofia: Kamea Design, 2012.

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2

Neusner, Jacob. Mekhilta according to Rabbi Ishmael: An introduction to Judaism's first scriptural encyclopaedia. Atlanta, Ga: Scholars Press, 1988.

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3

Jan, Knappert. The encyclopaedia of Middle Eastern mythology and religion. Shaftesbury, Dorset: Element, 1993.

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4

(Firm), Informedia Judaica. Encyclopaedia Judaica. Southfield, Mich: Infomedia Judaica, 2001.

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5

Fred, Skolnik, e Berenbaum Michael 1945-, eds. Encyclopaedia Judaica. 2^a ed. Detroit: Macmillan Reference USA in association with the Keter Pub. House, 2007.

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6

Posner, Raphael. Junior Judaica: Encyclopaedia Judaica for youth. 3^a ed. [Jerusalem]: Encyclopaedia Judaica, 1994.

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7

1922-, Wigoder Geoffrey, Seckbach Fern e Wiseberg Hillel, eds. Encyclopaedia Judaica.: Events of 1982-1992. Jerusalem: Encyclopaedia Judaica, 1994.

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8

Engelhardt, Arndt. Arsenale jüdischen Wissens: Zur Entstehungsgeschichte der "Encyclopaedia Judaica". Göttingen: Vandenhoeck & Ruprecht, 2014.

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9

Cohn-Sherbok, Dan. The Blackwell dictionary of Judaica. Oxford, England: Blackwell Publishers, 1992.

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10

Cohn-Sherbok, Dan. The Blackwell dictionary of Judaica. Oxford: Blackwell Reference, 1992.

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Capítulos de livros sobre o assunto "Jewish encyclopaedia"

1

Siegert, Folker. "Hellenistic Jewish Midrash, I: Beginnings". In Encyclopaedia of Midrash, 199–220. BRILL, 2005. http://dx.doi.org/10.1163/9789004531345_014.

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2

Siegert, Folker. "Hellenistic Jewish Midrash, III: Developed Non-Allegorical Forms. Josephus". In Encyclopaedia of Midrash, 232–50. BRILL, 2005. http://dx.doi.org/10.1163/9789004531345_016.

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3

Diegert, Folker S. "Hellenistic Jewish Midrash, II: Adopting the Allegoric Method. Aristobulus to Philo". In Encyclopaedia of Midrash, 220–32. BRILL, 2005. http://dx.doi.org/10.1163/9789004531345_015.

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4

Davison, Neil R. "Unions, Temperance-Labour, and Post-Parnell Dublin". In An Irish-Jewish Politician, Joyce's Dublin, and Ulysses, 74–105. University Press of Florida, 2022. http://dx.doi.org/10.5744/florida/9780813069555.003.0005.

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Altman’s involvement with labor strikes and unions. Altman becomes shareholder on Freeman’s Journal and influences paper’s post-Parnell politics. Death of first wife, Susan Altman, and second marriage to Victoria Corbett in Belfast. Altman’s initiative for public purchase of Dublin Tramways. The reunification of the Irish Parliamentary Party under O’Brien and Redmond. Altman encounters Jew-baiting and anti-Semitic attacks on the campaign trail. Political accusations of Altman’s racial inauthenticity as Irishman. Altman reads about Jews and Zionism in Dublin press and becomes patron of the Jewish Encyclopaedia. Altman continues to campaign to be elected to the Dublin Corporation.

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5

Rassi, Salam. "Authority, Compilation, and the Apologetic Tradition". In Christian Thought in the Medieval Islamicate World, 8–62. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192846761.003.0002.

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This chapter sets out the theoretical and methodological framework of this study. It outlines the Syriac-language works for which ʿAbdīshōʿ is chiefly known, followed by a full inventory of his extant writings. It then surveys his five main theological works and aspects of their afterlife. Three of these works comprise encyclopaedic summaries of church doctrine that were responsive to Muslim and Jewish critiques of Christianity. This chapter also outlines an approach to ʿAbdīshōʿ’s apologetic oeuvre that takes into account genre, language, composition, subject matter, and audience. The chapter argues that while his apologetics might appear as a patchwork of earlier sources, the practice of compilation was in fact part of a centuries-long catechetical tradition. Common to many churches under Muslim rule, this tradition sought to uphold and a stable canon of dogma and, consequently, a distinct religious identity. This chapter establishes a typology for such Syriac and Christian Arabic theological compendia, or summae. It also discusses the kinds of religious authority that ʿAbdīshōʿ sought to affirm through his apologetics—authorities that included earlier medieval Arabic Christian authors as well as patristic and late antique theological traditions. It explores points of contact and divergence between the types of apologetics that ʿAbdīshōʿ produced and comparable genres in the Islamicate world, Christian and non-Christian. Situating such works in a ‘shared lettered tradition’, an ‘intellectual koinē’, and a ‘religious cosmopolitanism’, the chapter argues that ʿAbdīshōʿ’s apologetics are rooted in symbols and motifs common to Muslims while simultaneously setting Christians apart from them.

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