Bibliografias temáticas / Judaisn and state

Literatura científica selecionada sobre o tema "Judaisn and state"

Autor: Grafiati
Publicado: 25 de julho de 2024

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Artigos de revistas sobre o assunto "Judaisn and state"

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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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Karanaev, Mikhail. "Marriage Prohibitions in the Hasmoneans’ Dynastic Politics". Slavic & Jewish Cultures: Dialogue, Similarities, Differences, n.º 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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Tulejski, Tomasz, e Arnold Zawadzki. "Golem i Lewiatan. Judaistyczne źródła teologii politycznej Thomasa Hobbesa". Politeja 16, n.º 2(59) (31 de dezembro de 2019): 207–32. http://dx.doi.org/10.12797/politeja.16.2019.59.14.

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Golem and Leviathan: Judaic Sources of Thomas Hobbes’s Political Theology In the article, the Authors point out that Hobbes’s political philosophy (and in fact theology) in the heterodox layer is inspired not only by Judeo-Christianity, but also by rabbinic Judaism. According to them, only adopting such a Judaic and in a sense syncretistic perspective enabled Hobbes to come to such radical conclusions, hostile towards the Catholic and Calvinist conceptions of the state and the Church. In their argument they focused on three elements that are most important for Hobbesian concept of sovereignty: the covenant between YHWH and the Chosen People, the concept of the Kingdom of God, salvation and the afterlife, and the concept of a messiah.
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Neusner, Jacob. "Is there a theology of rabbinic Judaism?" Nordisk Judaistik/Scandinavian Jewish Studies 16, n.º 1-2 (1 de setembro de 1995): 56–64. http://dx.doi.org/10.30752/nj.69520.

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What is at stake in the problem of theology? It is whether or not, out of a given body of authoritative writings, we may appeal to that –ism, that “Judaism”, that all of us assume forms the matrix for all the documents all together. That is to say, the issue of theology bears consequence because upon the result, in the end, rests the question of whether we may speak of a religion, or only of various documents that intersect here and there. When we ask not merely for a compendium of what a given religion alleges, e.g. about God, the world, and the human person, but for a systematic and philosophical coherent formulation of convictions in a statement that is not only true but also harmonious and genuinely cogent, then our problem in answering the question at hand proves not so readily resolved. The source of confusion lies in the state of the written evidence of religion, Rabbinic Judaism, or the Judaism of the dual Torah, or Classical Judaism, or Normative Judaism, as people may prefer to call it. We do not know what is primary and generative, what is secondary and derivative. Hence we have theological statements but no clear system. But to maintain there is a theology of Rabbinic Judaism is to claim for the matter systemic, not merely random and notional, standing.
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Havel, Boris. "Catholic Church, Jews, the Shoah and the State of Israel". Nordisk judaistik/Scandinavian Jewish Studies 34, n.º 2 (12 de dezembro de 2023): 21–34. http://dx.doi.org/10.30752/nj.126185.

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Judaism and Christianity are religions whose theological epistemology is based on revelation. The primary source of revelation is Holy Scripture. However, history has also been recognised as a source of revelation, particularly the history of Israel and the Jewish people. Because they understood history as a source of revelation, many religious Jews altered their understanding of Jewish statehood in Eretz Israel during the twentieth century, from distinctly averse to increasingly supportive. On the same principles, the Catholic Church made arguably the most profound change in its theology in the twentieth century, concerning its understanding of Jews and Judaism. This was prompted by an­­other major historical event, the Shoah. While in Judaism the historical phenom­enon of the State of Israel profoundly influenced theology, another historical phenomenon, the Shoah, was theologically approached with far more unease and ambiguity. In the Catholic Church, in contrast, the historical phenomenon of the Shoah prompted a serious reconsideration of certain tenets of theology, includ­ing soteriology, while the historical phenomenon of the State of Israel did not. This article addresses this apparent contradiction comparatively.
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LIEBMAN, CHARLES, e BERNARD SUSSER. "Judaism and Jewishness in the Jewish State". ANNALS of the American Academy of Political and Social Science 555, n.º 1 (janeiro de 1998): 15–25. http://dx.doi.org/10.1177/0002716298555001002.

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Tamari, Meir. "Judaism, the Jewish State and Economic Freedom". Cultural Dynamics 7, n.º 3 (novembro de 1995): 441–55. http://dx.doi.org/10.1177/092137409500700315.

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Łoziński, Krzysztof. "The Jewish symbols". Review of Nationalities 6, n.º 1 (1 de dezembro de 2016): 269–85. http://dx.doi.org/10.1515/pn-2016-0014.

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Abstract In every culture, people have always used symbols giving them sense and assigning them a specific meaning. Over the centuries, with the passage of time religious symbols have mingled with secular symbols. The charisms of Judaism have mutually intermingled with the Christian ones taking on a new tribal or national form with influences of their own culture. The aim of this article is to analyze and determine the influence of Judaic symbols on religious and social life of the Jews. The article indicates the sources of symbols from biblical times to the present day. I analyzed the symbols derived from Jewish culture, and those borrowed within the framework of acculturation with other communities as well. By showing examples of the interpenetration of cultures, the text is an attempt to present a wide range of meanings symbols: from the utilitarian, through religious, to national ones. It also describes their impact on the religious sphere, the influence on nurturing and preserving the national-ethnic traditions, sense of identity and state consciousness. The political value of a symbol as one of the elements of the genesis of the creation of the state of Israel is also discussed.
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Szczerbiński, Waldemar. "Mordecai M. Kaplan’s proposal of Judaism’s renewal. Reconstrution or deconstruction?" Studia Europaea Gnesnensia, n.º 10 (1 de janeiro de 2014): 75–97. http://dx.doi.org/10.14746/seg.2014.10.4.

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Amidst all trends present nowadays, the latest and the most controversial appears to be the Jewish Reconstructionism, which has been conceived by Mordecai M. Kaplan. The starting point for Reconstructionist involves actual reconstruction of traditional Judaism, which takes place based on ideas taken from social and natural sciences. The performed analyses permit to state (but not to conclude decisively), that Jewish Reconstructionism is a specific Jewish theory, a way of living for a certain group of Jews, but it is not a Judaism. The Kaplan's system, which represents a result of an intentional reconstruction and revaluation of traditional Judaism, becomes in fact a deconstruction and a devaluation of Judaism.
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Synek, Eva M. "The Legal Context of the Findings of Limyra". Journal of Ancient Judaism 5, n.º 2 (14 de maio de 2014): 245–58. http://dx.doi.org/10.30965/21967954-00502010.

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This article surveys both canon and imperial law for legislation regarding Jews and Judaism until the 8th cent. C. E. Judaism was recognized by Roman law as a religio licita and Jewish rights were thus protected. But with the rise of Christianity to the official religion of the Roman empire imperial legislation disadvantaged Jews increasingly. Nevertheless Judaism remained a religio licita and different from pagans or heretics, Jews retained certain rights and a limited protection of the Roman state. The legislative situation in Roman imperial law reflects Christian canon law.
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Teses / dissertações sobre o assunto "Judaisn and state"

1

Clark, Janine A. (Janine Astrid) 1961 Carleton University Dissertation Political Science. "Religion and the restructuring of national identity in Israel: a historical analysis". Ottawa.:, 1988.

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2

Luff, Jennifer D. "Judas exposed: Labor spies in the United States". W&M ScholarWorks, 2005. https://scholarworks.wm.edu/etd/1539623476.

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This dissertation examines the phenomenon of labor espionage from the mid-nineteenth century through the 1930s. Trade unionists coined the term to describe the use of undercover agents posing as workers to collect information for employers about their employees' opinions and activities. Labor spies sometimes identified union supporters and blocked organizing drives; other spies functioned more like surrogate supervisors checking on job performance.;I explore the origins of labor espionage in "spotting," undercover surveillance of railway workers by private detectives to catch theft. I argue that spotting began as a management technology to cope with large dispersed railway workforces, but managers soon saw that secret agents could also monitor workers' behavior and subvert collective action. Rail workers' unions were hamstrung by shame over worker theft and unable to exploit public sympathy to limit employers' use of undercover agents. Next, I examine the difficulties encountered by the American Federation of Hosiery Workers when they tried to systematically counter labor spies in their industry and find that the Hosiery Workers' campaign showed that no union could effectively counter labor spies, and that the union was further hampered by its inability to acknowledge that many spies came from its own ranks. Finally, I compare labor spies to Communists as undercover agents deploying similar strategies in attempts to infiltrate American unions. Unionists developed narratives of infiltration to denounce both labor spies and Communists but deployed them to different ends in the 1930s; progressives used the labor spy narrative to lobby for federal oversight of labor relations, and conservatives used the Communist narrative to attach progressives and fight expanded federal authority. Labor conservatives helped drive early American anticommunism and the rise of McCarthyism.;Trade unionists and historians have avoided a critical fact about labor espionage, that workers performed most secret surveillance. Labor espionage should be seen not just as a management tool, but as a manifestation of worker antiunionism. Rather than asking how labor espionage impaired the growth of American unions, we should ask why some workers chose to subvert collective action, and integrate worker antiunionism into our understanding of American working-class formation.
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Hellman, Shawn I. "Revising a collective identity: The rhetorical traditions ofReform Judaism in America, 1885-1999". Diss., The University of Arizona, 2003. http://hdl.handle.net/10150/280280.

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This dissertation investigates the rhetorical practices of a tradition: the Reform Movement in Judaism. I analyze the three platforms written in 1885, 1937, and 1999 to define the collective identity of the Reform Movement in America. I begin this study by concentrating on how the Reform Movement framed its collective identity in each of its platforms focusing on what this group agreed on and disagreed on and how they represented those disagreements. Through my investigation, I discovered that these documents reflected different stages in the tradition's development. In this dissertation, I argue that how the Reform tradition framed its collective identity depended on the tradition's stage of development. I argue that in the tradition's first stage of development, it questioned the external, broader tradition from which it diverged, yet it did not question its own internal beliefs, texts, and authorities, and it projected an authoritative identity uncomplicated by disagreements. For example, in 1885 the rabbis authoritatively declared that traditional Jewish practices were no longer meaningful in the modern era. As the tradition developed, the community no longer deferred to internal authorities unquestioningly, but became self reflective and asked questions about itself---questions that enabled the community to understand the lessons from its history and identify inadequacies. So in 1937, the rabbis stated that some of these practices were worthwhile, can be revised to be more meaningful, and can help keep Jews connected as a collective---as a people. Then, in 1999, the tradition faced an epistemological crisis because conflicts over rival answers to key questions could no longer be settled rationally. The problem was that the movement could not resolve the apparent contradiction of having a belief system that valued individual differences and being able to define itself as a collective. It was through the writing process of the 1999 platform that the movement articulated the tradition's most significant beliefs and solved its epistemological crisis by defining reform not by the contents of its changes but in the very process of change---the belief in the value of change and diversity.
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Waxman, Deborah. "Ethnicity and Faith in American Judaism: Reconstructionism as Ideology and Institution, 1935-1959". Diss., Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/87875.

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History
Ph.D.
This dissertation addresses the development of the movement of Reconstructionist Judaism in the period between 1935 and 1959 through an examination of ideological writings and institution-building efforts. It focuses on Reconstructionist rhetorical strategies, their efforts to establish a liberal basis of religious authority, and theories of cultural production. It argues that Reconstructionist ideologues helped to create a concept of ethnicity for Jews and non-Jews alike that was distinct both from earlier "racial" constructions or strictly religious understandings of modern Jewish identity.
Temple University--Theses
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Sousa, Tomás Bastian de. "A crítica da política em Marx: da Questão judaica à Crítica de Gotha". Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-31072017-121336/.

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A crítica de Marx à política, embora esparsa em seus escritos, possui um caráter bem definido e coerente, que se mantém ao longo de toda a sua obra desde a Questão Judaica (1843) até a Crítica de Gotha (1875). Essa pesquisa tem como objetivo apresentar, em seu conjunto, os principais aspectos dessa crítica. Começamos com a análise de seu princípio fundamental, a identificação da sociedade civil como base real do Estado, e a determinação do vínculo orgânico existente entre o Estado e a propriedade privada. Em seguida, passamos à crítica do Estado moderno, a partir de suas duas formas extremas: a forma bonapartista, que explicita a natureza do Estado como máquina de escravização do trabalho pelo capital, e a forma democrática, denunciada em seus limites intrínsecos e identificada como grau máximo de liberdade sob a dominação do capital. Seguimos com a crítica do direito, que atinge tanto o seu conteúdo quanto a sua forma, incluindo os direitos humanos. Passamos então à crítica da superstição política, isto é, às ilusões políticas teóricas e práticas, que abarcam desde as robinsonadas contratualistas às ilusões dos estadistas e revolucionários, com destaque para a crítica do viés democrático. Por fim, após explicitar a incompatibilidade radical entre política e liberdade humana e diferenciar a revolução meramente política da revolução social radical, chegamos à afirmação de uma nova qualidade de liberdade, para além da política, isto é, à abolição positiva da política, entendida como reabsorção das forças sociais usurpadas pelo Estado.
Marxs critique of politics, though spread throughout his writings, has a well-defined and coherent character that remains constant in all his work, from On the Jewish Question (1843) to Critique of the Gotha Programme (1875). This research aims to present the leading aspects of that critique as a whole. We start from the analysis of its main principles, namely the identification of civil society as the real base of State, and the organic connection between State and private property. Then we focus on the critique of modern State in both its extreme forms: the Bonapartist form, that accounts for the nature of the State as a slavering machine of labour by capital; and the democratic form, unveiled in its inherent limits and identified as the highest level of liberty under domination of capital. After that we turn to the critique of Right, which aims both its content and its form, including human rights. Then we approach the critique of political superstition, i.e., both theoretical and practical political illusions, that comprises a wide range of notions, from the contractualist robinsonades to the statesmens and revolutionaries illusions, with special emphasis on the critique of the democratic bias. At last, after clarifying the irreconcilability between politics and human liberty, and distinguishing between merely political revolution and radical social revolution, we get to the claim of a new quality of liberty, beyond politics, which means the positive suppression of politics, understood as reabsorption of social forces usurped by the State.
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Landa, Dora. "O judaismo em Philip Roth: um conceito às avessas". Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-26042010-150130/.

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O objetivo desse trabalho é analisar algumas das obras de Philip Roth em que a temática judaica é o eixo principal. Meu interesse reside especialmente nos romances em que o Holocausto Judeu na Segunda Grande Guerra e o Estado de Israel com sua complexa situação no Oriente Médio são abordados. Baseei minha análise dessas obras na seguinte hipótese: para se aproximar de recentes situações traumáticas da história judaica, Philip Roth precisou adotar recursos narrativos que lhe permitissem ampliar seu raio de visão, evitando estereótipos e generalizações infrutíferas. Assim, o estilo rothiano carregado de ironia e humor foi alterado. Em O Avesso da Vida parte-se de uma situação absurda: um personagem judeu morto nos Estados Unidos ressurge vivo num assentamento judaico na Cisjordânia e lutando pelo Grande Israel. Esse recurso possibilitou uma abordagem inusitada da tensa relação árabe-israelense. Em Operação Shylock encontramos um duplo impertinente e exasperante, proclamando uma absurda solução para o conflito no Oriente Médio. Finalmente em Complô contra a América o autor adota o recurso da distopia com os Estados Unidos elegendo um presidente nazista, em 1940, com todas as funestas consequências para a comunidade judaica. Entrevistas do autor assim como livros em que analisa extensamente sua própria produção literária e a de outros autores, especialmente Primo Levi e Aharon Appelfeld, também mostraram-se fontes valiosas para a análise do sempre polêmico posicionamento do autor diante de sua condição judaica.
This paper aims to analyse some of Philip Roths work, in which the Jewish subject is the main axis. My greater interest lies basically upon the romances in which the Jewish Holocaust, during the Second World War and the State of Israel with its complex situation in Middle East are aproached. I have based my analysis of his works on the following hipothesis: in order to get closer to recent traumatic situations of the Jewish history, Philip Roth had to use narrative resources that allow him to enlarge his point of view, avoiding stereotypes and fruitless generalizations. Therefore, the Rothian style, highly ironic and humorous, has been altered. In The Counterlife the point of departure is an absurd situation: an American Jewish dead character resurges alive at a Jewish settlement on Cisjordanie, and fighting for the Great Israel. Such resourse enabled a unusual aproach of the tense Arab-Israeli relationship. In Operation Shylock we find an impertinent and exasperating double, that heralds an absurd solution for the Middle East conflict. Eventually, in The Plot Against America, the author adopts distopy as a resource, having the U.S. elect a Nazi president, in 1940, with all the appaling consequences for the Jewish community. Interviews with the author, as well as books in which he extensively analyses his own and other authors literary production, specially Primo Levi and Aharon Appelfeld, also acted as valuable sources for the analysis of the ever polemic positioning of the author towards his Jewish condition.
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Sousa, Tomas Bastian de. "Política e direitos humanos em Marx: da Questão Judaica à Ideologia Alemã". Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-19022010-174244/.

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Essa dissertação de mestrado constitui uma análise dos múltiplos aspectos da crítica de Marx à política, em geral, e aos direitos do homem, em particular, a partir da leitura imanente dos textos marxianos, desde a Questão Judaica (1843) até a Ideologia Alemã (1846), considerada em sua totalidade. Atualmente, os direitos humanos parecem ter se tornado um valor universal da humanidade. No interior do marxismo, após a descoberta das atrocidades stalinistas, verifica-se um esforço crescente para compatibilizar os princípios de Marx com a defesa dos direitos humanos. Isso só é possível, entretanto, através da desconsideração do tratamento específico dado por Marx ao tema. Na obra de Marx, há uma crítica contundente aos direitos do homem, que está indissociavelmente vinculada à sua crítica da política e, por isso, só pode ser devidamente compreendida a partir desta. A retomada da crítica de Marx à política é condição imprescindível tanto para a reformulação do debate atual acerca dos direitos humanos quanto para a reafirmação da necessidade da revolução social.
The present work comprises a general analysis of Marxs multi-sided critique of politics in general, and of human rights in particular. The analysis is based on an immanent reading of Marxian writings, from On the Jewish Question (1843) to The German Ideology (1846) considered in its full extension. Nowadays, human rights seem to have become humanitys universal value. After Stalinism atrocities came out, growing efforts were made within Marxism in order to make Marxs principles and the defense of human rights compatible. However, the only way to do this is neglecting Marxs specific approach to that matter. In Marxs work, a sharp critique is directed to human rights in strict connection with his critique of politics that comprehends the basis from which his account of human rights shall be properly understood. Taking up that Marxian critique is a necessary requirement both to reformulate current debate on human rights and reassert the vital need of social revolution.
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Rimmon, Dahlia. "Nutritional Knowledge, Behaviors, and Perceptions among Jews in the United States". Thesis, California State University, Long Beach, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10748317.

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There is a lack of research regarding nutrition knowledge, behaviors, and perceptions among Jews in the United States. This knowledge gap may contribute to nutritional or other health-related problems in this cohort. The purpose of this study was to investigate knowledge, behavior, and perceptions of nutrition among Jewish men and women in the United States using a mixed methods approach. Quantitative analysis demonstrated relationships between nutrition knowledge and religious affiliation (Orthodox, Conservative, and Reform), average frequency intake of protein by religious affiliation, and average frequency intake of protein by kosher status. Qualitative interview themes revealed the cultural and ritual aspects of Judaism influence on food choices and behaviors, the multitude of factors that influence food choice such as peer pressure, preconceived notions of food, and the healthiness of food, and further enlightened how the media negatively portrays body image for both Jewish men and women.

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Jordan, Holly A. "Marriage, the Family, and Security in Israel: The Paradox of the Liberal State". Diss., Virginia Tech, 2016. http://hdl.handle.net/10919/71378.

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This study offers an interpretation of political change in Israel through an examination of amendments to Israel's personal status laws (PSLs) - ""laws governing marriage, divorce, death, inheritance, and adoption. I found that separate ethno-religious groups, including Arab Muslims, non-Western Jews, and non-religious persons (including some secular Jews), do not enjoy equal access to the civil right of marriage and divorce that citizens commonly enjoy within other Western liberal nations. Marriage and divorce within Israel are only accessble through, and sanctioned by, religious institutions. I argue that Israel's PSLs reflect a significant paradox within liberalism, namely the inherent tension between the state's guarantee of religious rights versus the constitutional protection of citizens' civil rights. My research begins within political theory, grounded in theories of liberalism, biopolitics, nationalism, and post-colonial studies. Part one traces the history of Israel from the late Ottoman period through the founding of the State in 1948, with consideration paid both to Israel's founders (and the political Zionisms they espoused) and to political Zionism's critics (including Hannah Arendt, Isaiah Berlin, and Judith Butler). I then turn to a examination of Israel's PSLs, asking what is at stake when a liberal, democratic nation bases its laws governing marriage and divorce upon religious law rather than developing civil laws governing these institutions. Part two considers four legal arrangements caught in a crucial political paradox: laws and programs regulating the lives of women, laws outlawing polygynous marriages, changes in laws surrounding exogamous and cross-border marriages, and the treatment of Ethiopian Jews under the law. Each of these cases demonstrate the ways PSLs are used to address growing concerns over the security and national identity of the Jewish State. Through these four examples, Israel's concerns over national identity, citizenship, and security become manifest, and one important instance of the paradox of liberalism comes into focus. Ultimately, while Israel is unique as the world's only Jewish state, Israel becomes understandable as a liberal state experiencing many of the same anxieties and internal liberal problematics experienced by other states as well.
Ph. D.
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Kupferberg, Michael. "John Hagee, Christian Zionism, US foreign policy and the state of Israel an intertwined relationship /". Waltham, Mass. : Brandeis University, 2009. http://dcoll.brandeis.edu/handle/10192/23244.

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Mais fontes

Livros sobre o assunto "Judaisn and state"

1

Leibowitz, Yeshayahu. Judaism, human values, and the Jewish state. Cambridge, Mass: Harvard University Press, 1992.

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2

Glazer, Nathan. American Judaism. 2a ed. Chicago: University of Chicago Press, 1989.

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3

Cardozo, Nathan T. Lopes. Judaism on trial: An unconventional discussion about Jews, Judaism and the State of Israel. Jerusalem: Urim Publications, 2000.

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4

Stern, Yedidia Z., Nir Kedar e Ḳalman Noiman. Keshe-Yahadut pogeshet medinah: When Judaism meets the state. Tel-Aviv: Yediʻot aḥaranot, 2015.

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5

Breslauer, S. Daniel. Judaism and civil religion. Atlanta, Ga: Scholars Press, 1993.

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6

Neusner, Jacob. Judaism states its theology: The talmudic re-presentation. Atlanta, Ga: Scholars Press, 1993.

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7

Marks, Stanley J. Jews, Judaism, and the United States, or, The impact of Judaism upon the American people. [San Marino, CA]: Bureau of International Affairs, 1990.

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8

1947-, Prell Riv-Ellen, ed. Women remaking American Judaism. Detroit: Wayne State University Press, 2007.

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9

Jean, Daniel. The Jewish prison: A rebellious meditation on the state of Judaism. Hoboken, N.J: Melville House, 2005.

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10

Daniel, Jean. The Jewish prison: A rebellious meditation on the state of Judaism. Hoboken, NJ: Melville House Publishing, 2006.

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Mais fontes

Capítulos de livros sobre o assunto "Judaisn and state"

1

Solomon, Norman. "Religion, Community and State". In Judaism and World Religion, 107–30. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-12069-7_5.

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Chiswick, Carmel U. "The Jewish State and State Judaism: An Economic Perspective". In Jewish Population and Identity, 143–50. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-77446-6_8.

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3

Plaskoff, Josh. "Covenantal Learning: What Can Judaism Teach Business about Learning?" In Another State of Mind, 201–15. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137425829_16.

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4

Glaser, Eliane. "Religious Toleration: Jews and Jewish Precedents in the Christian Church and State". In Judaism without Jews, 92–112. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230599932_5.

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5

Bamberger, David. "American Jews and the Jewish State". In The Wiley-Blackwell History of Jews and Judaism, 476–88. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232897.ch28.

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Levey, Geoffrey B. "12 Judaism And The Obligation To Die For The State". In Law, Politics, and Morality in Judaism, editado por Michael Walzer, 182–208. Princeton: Princeton University Press, 2009. http://dx.doi.org/10.1515/9781400827206.182.

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Cohn-Sherbok, Dan. "The State of Israel". In Judaism, 305–13. Routledge, 2017. http://dx.doi.org/10.4324/9781315692074-52.

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"The State of Israel". In Judaism, 330–38. Routledge, 2003. http://dx.doi.org/10.4324/9780203402511-61.

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Melton, J. Gordon. "Judaism". In Religious Bodies in the United States: A Directory, 191–97. Routledge, 2018. http://dx.doi.org/10.4324/9781315047560-12.

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Oz, Kobi. "51 A Fluid Definition of Judaism". In A Jewish State, 294–99. Academic Studies Press, 2024. http://dx.doi.org/10.1515/9798887193632-053.

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Trabalhos de conferências sobre o assunto "Judaisn and state"

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Mukthipudi, Jaya Kumar Jacob, e Yehoshua Yacobi. "Indian Communities Embracing Judaism in the state of Andhra Pradesh". In 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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