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Journal articles on the topic 'Center for Judaic Studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Wansbrough, J. "William M. Brinner and Stephen D. Ricks (ed.): Studies in Islamic and Judaic traditions: Papers presented at the Institute of Islamic–Judaic Studies, Center for Judaic Studies, University of Denver. (Brown Judaic Studies, 110.) xiii, 271 pp. Atlanta, Georgia: Scholars Press, 1986. $29.95." Bulletin of the School of Oriental and African Studies 51, no. 2 (June 1988): 321–22. http://dx.doi.org/10.1017/s0041977x00114673.

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2

Robins, Judy. "Notes on the Library of the Center for Judaic Studies: The Cyrus Adler Papers." Jewish Quarterly Review 85, no. 3/4 (January 1995): 415. http://dx.doi.org/10.2307/1454726.

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3

al-Qāfeḥ, R. Yiḥye, Uri Melammed, and R. Yihye al-Qafeh. "Notes on the Library of the Center for Judaic Studies: 'Even Sappīr in Yemenite Judeo-Arabic an Unknown Translation." Jewish Quarterly Review 84, no. 4 (April 1994): 489. http://dx.doi.org/10.2307/1455087.

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4

Katsis, L. F., and A. V. Gordon. "‘And for the enemies — tar…’." Voprosy literatury, no. 3 (July 29, 2020): 187–212. http://dx.doi.org/10.31425/0042-8795-2020-3-187-212.

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The interview with the head of the Educational and Research Centre for Bible and Judaic Studies at the Russian State University for the Humanities begins with an account of the cultural and pedagogical exchange with the Israeli Bar-Ilan University (Ramat Gan) and Jabotinsky Institute (Tel Aviv). The interview goes into detail about the exhibition entitled ‘Nostalgia for world culture: O. E. Mandelstam’s library’, which took place in the Moscowbased Jewish Museum and Tolerance Centre from December 2018 until March 2019 and enjoyed a total turnout of 45,000 visitors. Thanks to N. Mandelstam’s personal archive display, the visitors could learn about the poet’s reading preferences and his outstanding contemporaries, as well as how N. Mandelstam shaped the poet’s image among the Russianspeaking intelligentsia in the second half of the 20th c. Also discussed in the interview are Leonid Katsis’ recently published books on V. Mayakovsky and V. Jabotinsky.

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Kohler, George Y. "“The Pattern for Jewish Reformation”: The Impact of Lessing on Nineteenth-Century German Jewish Religious Thought." Harvard Theological Review 113, no. 2 (April 2020): 263–84. http://dx.doi.org/10.1017/s0017816020000073.

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AbstractThe widespread Jewish sympathies for Lessing’s pre-Hegelian, pro-Jewish, progressive Deism from the Education of the Human Race spurred some Jewish authors to return to and discuss Lessing’s religious thought within the theological endeavors of the Wissenschaft des Judentums in nineteenth-century Germany. To be able to rely on Lessing, even retroactively, was welcome proof for Jewish Reformers that the humanistic approach to religious problems that stood at the very center of their project was at once Jewish and universal. It was the spirit of Lessing’s Education that was appropriated here for Judaism rather than Lessing’s letter. With Lessing in the camp of Reform Judaism the intended modernization of Judaism was safeguarded against the accusation of political and social egoism on the part of the Jews. It was the universal idea of religious progress that they shared with Lessing, not just the sloughing off of the yoke of outdated talmudic law.

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6

Goldstein, Jonathan. "Indo-Judaic Studies." Jewish Quarterly Review 101, no. 2 (2011): 271–75. http://dx.doi.org/10.1353/jqr.2011.0014.

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7

Ariel, Yaakov. "Hasidism in the Age of Aquarius: The House of Love and Prayer in San Francisco, 1967–1977." Religion and American Culture: A Journal of Interpretation 13, no. 2 (2003): 139–65. http://dx.doi.org/10.1525/rac.2003.13.2.139.

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In the late 1960s and early 1970s, Americans encountered an unexpected group of people who, at first sight, seemed unreal: Hasidic hippies. Conceiving of Hasidic Judaism as being incompatible with the spirit of the era and of hippie culture as being far removed from the Jewish tradition, most Jews could not comprehend how anyone could try to amalgamate two such opposing cultures.Many of the young Hasidic hippies were affiliated with or influenced by the House of Love and Prayer (HLP), a Jewish outreach center that operated in San Francisco between 1967 and 1977 and promoted the mixture of traditional Hasidic Judaism with the counter-culture. It represented a new generation in American religious life: the baby boomers, with their spiritual journeys and cultural preferences, which included attempts to unite religious traditions and cultural trends that just a few years earlier had seemed too different to bridge. The HLP promoted the return to tradition and the embracing of the mystical and supernatural elements of Judaism. Together with other groups that emerged in the late 1960s and 1970s, the HLP helped bring about a revolution in the practicing of the Jewish tradition, one that gave expression to the style and values of the Jewish members of the counterculture.

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Gribetz, Jonathan Marc. "The PLO's Defense of the Talmud." AJS Review 42, no. 2 (November 2018): 293–314. http://dx.doi.org/10.1017/s0364009418000521.

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In 1970, the PLO Research Center in Beirut published a book that challenged what it considered to be common Arab misconceptions and prejudices concerning the Talmud. In analyzing this book, this article poses three questions. The first concerns motivation: What led the PLO's think tank to engage a researcher with the task of learning and writing about the Talmud? Second is the question of sources: How did the PLO researcher find his information and what does the presence of these sources on the PLO Research Center library's bookshelf tell us about the world of PLO intellectuals in late 1960s Beirut? Finally, what can be learned from the conclusions the researcher drew about the relationship between the Talmud and Zionism and between Judaism and Jewish nationalism? The article concludes with a reflection on the continuing debate over the place of antisemitism in the PLO.

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9

Bokser, Baruch M. "Approaching Sacred Space." Harvard Theological Review 78, no. 3-4 (October 1985): 279–99. http://dx.doi.org/10.1017/s0017816000012402.

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Jonathan Z. Smith, in discussing the transformation of the notion of sacred space in Judaism and the shift from a “locative” type of religious activity to one not limited to a fixed place, points to the necessity “to take history … seriously” and to examine closely how that transformation took place. We can take up this charge and illuminate the larger processes at work by focusing on the narrower problem of the proper protocol required when approaching sacred space. This will enable us to see how the postbiblical tradition revises, while at the same time it preserves, the biblical model of a sacred center.

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10

Ivanov, Alexander. "Russian Language Listings Compiled by Alexander Ivanov, Center “Petersburg Judaica” at European University-St. Petersburg Russia." East European Jewish Affairs 50, no. 3 (September 1, 2020): 346–53. http://dx.doi.org/10.1080/13501674.2020.1880876.

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11

Slavet, Eliza. "A Matter of Distinction: On Recent Work by Jan Assmann." AJS Review 34, no. 2 (November 2010): 385–93. http://dx.doi.org/10.1017/s0364009410000656.

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The study of memory and its collaborators (history, narrative, and trauma) has been at the center of both the German- and English-language academic worlds for at least the last fifteen years. While many of the “canonical” texts overlap, the anxieties and implications of recent scholarship have often been quite distinct, particularly in discussions of the memory and history of the Holocaust, and more generally, anti-Semitism, Jews, and Judaism. This phenomenon is played out in the debates about Jan Assmann's work, particularly since the publication of Moses the Egyptian: The Memory of Egypt in Western Monotheism (1997).

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Bohachevsky-Chomiak, Martha. "A Prayer for the Government: Ukrainians and Jews in Revolutionary Times, 1917-1920. By Henry Abramson. Harvard Series in Ukrainian Studies. Harvard Judaic Texts and Studies. Cambridge, Mass.: Harvard University, Ukrainian Research Institute and Center for Jewish Studies, 1999. xix, 255 pp. Notes. Bibliography. Index. Photographs. Figures. Maps. $34.95, hard bound. $18.95, paper." Slavic Review 59, no. 4 (2000): 899–901. http://dx.doi.org/10.2307/2697444.

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13

Zisenwine, David. "JUDAIC STUDIES IN ISRAELI SCHOOLS." Jewish Education 60, no. 2 (June 1993): 17–20. http://dx.doi.org/10.1080/0021624930600206.

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Shimoff, Sandra R. "JUDAIC STUDIES: AN INTERDISCIPLINARY MODEL." Jewish Education 57, no. 2-4 (June 1989): 13–16. http://dx.doi.org/10.1080/15244118908548025.

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15

Crane, Jonathan K. "Torture: Judaic Twists." Journal of Law and Religion 26, no. 2 (2010): 469–504. http://dx.doi.org/10.1017/s0748081400000680.

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Perhaps in part because Jews did not enjoy sovereignty for most of their history and thus rarely organized, much less directed, military institutions, the Jewish textual tradition says relatively little about the exercise of corporal punishment during warfare. This dearth of classical sources, however, does not mean that Judaism has nothing to offer contemporary deliberation about the ethics of torture. On the contrary, modern Jews plumb the textual tradition in search of prooftexts that ground their passionately held positions vis-à-vis torture. And this is precisely one of the methodological conundrums torture poses. In their search for corroborating principles, verses and halakhah (law) for their positions, Jewish scholars often gloss over countervailing values, texts and laws. Some trot out such broad principles as betzelem elohim (the notion that every human is made in the divine image), al tonu (do not oppress the stranger), or lagoyim (a light unto the nations), kavod habriot (respect creatures), chillul hashem (desecrating God's name), or lo ta ’amod al dam re ’echa (do not stand on your neighbor's blood) so as to condemn or condone torture without considering countervailing principles. Others point to certain laws, such as those pertaining to the rodef (stopping a pursuer who has lethal intent against another) or hora’at sha’ah (emergency exigency) to justify their positions on torture—without entertaining other relevant legal precedents. And a few others blandly state Judaism's position vis-à-vis torture without providing much or any evidence supporting those claims.

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Ariel, Yaakov. "Can Adam and Eve Reconcile?: Gender and Sexuality in a New Jewish Religious Movement." Nova Religio 9, no. 4 (May 1, 2006): 53–78. http://dx.doi.org/10.1525/nr.2006.9.4.053.

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In the late 1960s a new Jewish religious movement challenged the current conventional assumptions on the relationship between Judaism and the sexual revolution, as well as the women's movement. The neo-hasids were members of the counterculture who became observant Jews and sought inspiration in Hasidic forms of Jewish spirituality. While to many the hippie culture seemed far removed from an observant form of Judaism, to the neo-hasids such a hybrid seemed possible and even desirable. Calling their center the House of Love and Prayer, the group negotiated between Jewish tradition and hippie culture in an attempt to create a new Jewish environment. A major challenge for the group was accommodating hippie modes of sexuality with Jewish laws governing personal and matrimonial behavior. The group interpreted Jewish laws dictating gender roles and sexual behavior in light of the new expectations of female members, as well as the new norms in sexual conduct promoted by the counterculture and the emerging women's movement. Likewise, the neo-hasids gave new meanings and forms to Jewish rites, reinterpreting them in light of their new understanding of the relationship between the sexes. The compromise the group cut in the realm of sexuality and gender has become the de facto attitude of turnof-the-twenty-first-century traditionalist Jews and has permitted thousands of young women and men to become "returnees to tradition" and join the ranks of observant Jewish communities.

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17

Silberman, Lou H. "Challenge and Response: Pesiqta Derab Kahana, Chapter 26 as an Oblique Reply to Christian Claims." Harvard Theological Review 79, no. 1-3 (July 1986): 247–53. http://dx.doi.org/10.1017/s0017816000020514.

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Some years ago in an examination of the text noted above, I hypothesized that it could well be a response to some Christian theological position being set forth and argued against Judaism in Galilee in the fourth and fifth centuries. My choice of doctrine was that of the atonement: Christ's atoning death for the sins of humankind. The chapter, to be dealt with below in detail, is in its entirety an argument for the atoning efficacy of the death of righteous persons, that is, a doctrine of vicarious atonement. The material included centered upon the lesson read in the synagogue on the Day of Atonement, the sixteenth chapter of Leviticus. This details the ritual procedures that were to take place once a year on the tenth day of the seventh month in the cult center, in order to expiate for the ritual uncleannness and acts of rebellion, that is, “all the sins of the people.” It concludes with the words: “This shall become a rule binding on you for all times, to make for the Israelites once a year the expiation required by all their sins.”

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18

Bowen, Zack R. "James Joyce's Judaic Other (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 19, no. 3 (2001): 171–72. http://dx.doi.org/10.1353/sho.2001.0012.

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19

Al-Qattan, Najwa. "Amnon Cohen, A World Within: Jewish Life as Reflected in Muslim Court Documents from the Sijill of Jerusalem (XVIth Century), 2 vols., a Jewish Quarterly Review Supplement (Philadelphia: The Center for Judaic Studies, University of Pennsylvania, 1994). Vol. 1: Pp. 212. Vol. 2: Pp.375." International Journal of Middle East Studies 29, no. 1 (February 1997): 135–37. http://dx.doi.org/10.1017/s002074380006431x.

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20

Aus, Roger David. "Isaiah 10:34 and the “Ambiguous Oracle” in Josephus, Bellum 6.312–313 (Part Two)." Review of Rabbinic Judaism 22, no. 1 (February 19, 2019): 1–30. http://dx.doi.org/10.1163/15700704-12341349.

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Abstract In the previous issue of this journal, after an introduction to the topic, I analyzed in section 1. Eschatological Fervor and Messianic Hopes; in section 2. The King, the Messiah, Is Only to Come from Judea; in section 3. Isaiah in Judaic Tradition; and in section 4. Hezekiah in Judaic Tradition. This prepared for the sections included here: 5. Isaiah, Hezekiah, and the Siege of Jerusalem by Sennacherib in Judaic Tradition; 6. Isa. 10:34; and 7. Summary and Conclusions.

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21

Kramer, M. P. "The Third Pillar: Essays in Judaic Studies." Common Knowledge 18, no. 2 (April 1, 2012): 372. http://dx.doi.org/10.1215/0961754x-1545139.

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22

GRIGOREVA, ALEKSANDRA K. "INTERPRETATION OF THE PLOT OF THE SACRIFICE OF ISAAC IN THE VISUAL ARTS OF JUDAISM OF LATE ANTIQUITY." Study of Religion, no. 2 (2021): 128–35. http://dx.doi.org/10.22250/2072-8662.2021.2.128-135.

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This article deals with the disclosure of the meaning of the plot of Akeda, which it acquired in the artistic tradition of Judaism in late antiquity. When the Temple was destroyed a new worldview begins to form among the Jews of both the Holy Land and the Diaspora and the synagogue becomes the center of the study of the Scriptures. Synagogues of late antiquity are decorated with frescoes and mosaics on religious themes, and among the plots used in decoration, the plot of Akeda stands out - it is found in direct connection with Aron Kodesh, the repository of the Torah scrolls. Moreover, in artistic interpretations, Akeda’s plot begins to acquire new details, which form a certain part of the symbolic picture of Jewish late antique iconography. In the course of the article, three images of the sacrifice of Isaac in late antique synagogues are described, the features of each image are noted, and then, some features of the artistic interpretation are highlighted on the basis of the literary tradition, as well as concepts in which the artistic and literary interpretations differ...

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23

Rood, Judith Mendelsohn. "A world within. Jewish life as reflected in Muslim court documents from the sijill of Jerusalem (xvith countury). Vol. 1. Texts. Vol. 2. Facsimiles. By Amnon Cohen. (A Jewish Quarterly Review Supplement.) pp. 212; 375. Philadelphia, Pa., Center for Judaic Studies, University of Pennsylvania, 1994. US $50.00." Journal of the Royal Asiatic Society 6, no. 3 (November 1996): 428–30. http://dx.doi.org/10.1017/s1356186300007938.

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24

Neusner, Jacob. "Resentment and Renewal: Toward a Theory of the History of Judaism." Review of Rabbinic Judaism 16, no. 1 (2013): 41–48. http://dx.doi.org/10.1163/15700704-12341242.

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Abstract Diverse Judaic religious systems, from the Pentateuchal statement to the Zionist reiteration of that statement, endure and will define future Judaisms too. A single paradigm defines those systems, however varied they are in detail. I propose to explain the endurance of the Judaic paradigm, which is realized in the myth of exile and return.

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Greenspahn, F. E. "THE BEGINNINGS OF JUDAIC STUDIES IN AMERICAN UNIVERSITIES." Modern Judaism 20, no. 2 (May 1, 2000): 209–25. http://dx.doi.org/10.1093/mj/20.2.209.

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26

Goodblatt, David. "Menahem Stern. Hasmonean Judaea in the Hellenistic World: Chapters in Political History. Edited by Daniel R. Schwartz. Jerusalem: Zalman Shazar Center for Jewish History, 1995. 298 pp. (Hebrew)." AJS Review 22, no. 1 (April 1997): 112–14. http://dx.doi.org/10.1017/s0364009400009296.

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27

Richards, D. S. "The Near and Middle East - Amnon Cohen: A world within: Jewish life as reflected in Muslim court documents from the sijill of Jerusalem (xvith century). Part 1 (Texts). Part 2 (Facsimiles). [i], 212 pp.; 375 pp. Philadelphia, PA: Centre for Judaic Studies, University of Pennsylvania, 1994. $50. (Distributed by Eisenbrauns.)." Bulletin of the School of Oriental and African Studies 60, no. 3 (October 1997): 546. http://dx.doi.org/10.1017/s0041977x00032602.

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28

Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (January 9, 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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29

Levene, Dan, and Beno Rothenberg. "Early Evidence for Steelmaking in the Judaic Sources." Jewish Quarterly Review 92, no. 1/2 (July 2001): 105. http://dx.doi.org/10.2307/1455613.

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Shcherbakova, Marina. "On the Development of Jewish Museums and Jewish Ethnography in Ukraine, 1917–1941." Judaic-Slavic Journal, no. 1 (2) (2019): 44–79. http://dx.doi.org/10.31168/2658-3364.2019.1.1.2.

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The article explores the development of the Jewish museums and Ethnographic Studies of Jewish culture in the Soviet Ukraine within the framework of the state ethnic policies and local scholarly and cultural initiatives. After 1917, the state’s gradually increased attention – as ambivalent as it was – to Jewish exhibitions can be seen in a number of projects conceived and in part realized in Kyev.The Mendele Moicher Sforim Museum of Jewish culture, opened in Odessa in 1927, was meant to become the central representation of the Soviet Jewish culture. However, despite the initial support of the Soviet administration,the change of the political situation in the early 1930s jeopardized the existence of the museum collections. Numerous displays of Judaica objects in local museums of Ukrainian towns provide insight into the role of the korenization (“giving roots”, indigenization) campaign and the legacy of the pre-revolutionary national movements. The article investigates the process of the museumization of Jewish culture in the interwar period as a confluence of factors of national identity, social construction, and relations between the center and the periphery.

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Aphek, Edna, and Mira Levine. "Problems in the Terminology and Translation of Judaic Studies." Babel. Revue internationale de la traduction / International Journal of Translation 32, no. 2 (January 1, 1986): 78–83. http://dx.doi.org/10.1075/babel.32.2.05aph.

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32

Rosenthal, Judith. "Margery Kempe and Medieval Anti-Judaic Ideology." Medieval Encounters 5, no. 3 (1999): 409–20. http://dx.doi.org/10.1163/157006799x00178.

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AbstractAlthough Margery Kempe (1373-1440) probably never had regular contact with a Jewish person, she depicts the Jews as symbols of evil in her autobiographical Book. Despite the rebellious nature Kempe displays to patriarchal authorities in the church by refusing to behave as a nun, to wear black, or to remain in a cloister, she is entirely orthodox in portraying the Jews as Christkillers in her vision of the Crucifixion. This anti-Judaic ideology appears in the Gospels and in official doctrine, beginning with Augustine, continuing with Pope Gregory I the Great, and worsening with Aquinas and the Franciscan and Dominican friars in the lourteenth century. Medieval drama, especially the N-Town Passion Play (which Kempe may have seen) provides a striking analogue tor Kempe's vision at Calvary. Kempe, extraordinary in some ways, is entirely conventional in her dratnatiration of the Jewish soldiers as dcicides.

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Neusner, Jacob. "Judaic Social Teaching in Christian and Pagan Context." Review of Rabbinic Judaism 6, no. 2 (2003): 251–81. http://dx.doi.org/10.1163/157007003772042104.

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AbstractThe social teaching of Rabbinic Judaism takes up the narrative of the Torah and recasts it into an account of the norms of Israel's social order. Its recapitulation of the Torah's story regulates relationships between Israelites and corporate Israel, among Israelites in their units of propagation and production, and between corporate Israel and the ever-present, always-sentient God. The details coalesce to yield a clear picture of an entire social order, its relationships and its points of stability and order. To treat any detail apart from its larger context is to miss its point. That point is, Rabbinic Judaism undertakes to realize in the everyday and here and now of the Jews' communal existence the imperatives set forth in the Torah for the formation of God's abode on earth.

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Strate, Lance. "The Judaic Roots of Neil Postman's Cultural Commentary." Journal of Media and Religion 5, no. 3 (August 2006): 189–208. http://dx.doi.org/10.1207/s15328415jmr0503_5.

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Altglas, Véronique. "The Challenges of Universalizing Religions: The Kabbalah Centre in France and Britain." Nova Religio 15, no. 1 (August 1, 2011): 22–43. http://dx.doi.org/10.1525/nr.2011.15.1.22.

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The Kabbalah Centre is an offshoot of Judaism, which since the 1990s, has spread kabbalistic teaching in several countries to a religiously diverse audience. This article compares two European branches of the Kabbalah Centre: the flourishing London Centre, and the Parisian Centre that declined in the late 1990s before closing its doors in 2005. It emphasizes, in particular, the responses they stirred from the media, anticult movements, Orthodox Judaism, and the Jewish population generally. Ultimately, these case studies allow us to observe the trajectory of a global religion torn between its Jewish roots and universalistic ambitions.

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36

Rosenfeld, Alvin H. "The Third Pillar: Essays in Judaic Studies (review)." Partial Answers: Journal of Literature and the History of Ideas 11, no. 1 (2013): 163–67. http://dx.doi.org/10.1353/pan.2013.0012.

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37

Gruenwald, Ithamar. "Judaic Studies At a Crossroads: Cultural Substance or Academic Framework?" Review of Rabbinic Judaism 1, no. 1 (1998): 131–49. http://dx.doi.org/10.1163/157007098x00085.

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38

Baigell, Matthew. "Archie Rand: American Artist with a Judaic Turn." IMAGES 3, no. 1 (2009): 57–79. http://dx.doi.org/10.1163/187180010x500207.

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39

Abu-Haidar, Farida. "Jacob Mansour: The Jewish Baghdadi dialect: studies in the Judaeo-Arabic dialect of Baghdad. (Studies in the History and Culture of Iraqi Jewry, 7.) 329 pp., xxi pp. [in Hebrew]. Or-Yehuda: Babylonian Jewry Heritage Center, 1991." Bulletin of the School of Oriental and African Studies 57, no. 2 (June 1994): 371–72. http://dx.doi.org/10.1017/s0041977x00024976.

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40

Batnitzky, Leora. "Schoenberg's Moses Und Aron and the Judaic Ban on Images." Journal for the Study of the Old Testament 25, no. 92 (March 2001): 73–90. http://dx.doi.org/10.1177/030908920102509205.

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This article argues that Schoenberg's monumental opera Moses und Aron reflects a broader German-Jewish concern with the philosophical meaning of the Second Commandment and its relation to German-Jewish identity. By way of the aesthetic theory of the German-Jewish philosopher Hermann Cohen, the article analyzes Moses und Aron and suggests that Cohen's theory offers a context through which to understand the philosophical and cultural underpinnings of Schoenberg's music and drama. The article concludes with a brief discussion of the social and political milieu in which Moses und Aron was created and its implications for understanding Schoenberg's and the German-Jewish intellectual struggle for identity.

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41

Chadwick, Owen. "Judaism and Christianity under the Impact of National Socialism. Edited by Otto Dov Kulka and Paul R. Mendes-Flohr. Pp. 558. Jerusalem: The Historical Society of Israel/The Zalman Shazar Center for Jewish History, 1987. 965 227 041 5." Journal of Ecclesiastical History 39, no. 4 (October 1988): 625–26. http://dx.doi.org/10.1017/s0022046900040896.

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42

Firestone, Reuben, and Seth Ward. "Avoda and 'Ibada: Ritual and Liturgy in Islamic and Judaic Traditions." Jewish Quarterly Review 92, no. 1/2 (July 2001): 197. http://dx.doi.org/10.2307/1455627.

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Marcus, J., and Z. Tar. "The Judaic Element in the Teachings of the Frankfurt School." Leo Baeck Institute Yearbook 31, no. 1 (January 1, 1986): 339–53. http://dx.doi.org/10.1093/leobaeck/31.1.339.

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Dragotă, Ingrid-Mihaela, Victor Dragotă, Andreea Curmei-Semenescu, and Daniel Traian Pele. "Capital structure and religion. Some international evidence." Acta Oeconomica 68, no. 3 (September 2018): 415–42. http://dx.doi.org/10.1556/032.2018.68.3.5.

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In the recent years, an increasing number of papers deepened cross-disciplinary studies, examining how different cultural values influence financial variables. The main objective of our paper is to test if the dominant world religions (Buddhist, Christian, Hindu, Islamic, and Judaic), and, moreover, some Christian denominations (Catholicism, Protestantism and Eastern Orthodox Christianity) are related to some patterns in capital structure. Our paper considers distinctly the category of countries in which Agnostics, Atheists and non-religious people are predominant. The results are promising. Companies located in the states with predominance of Islamic religion have a lower leverage, while the ones from predominantly Catholic, Eastern Orthodox, Hindu and Judaic countries, as well as those in mainly Agnostic, Atheist and non-religious ones, are indebted more than those from mainly Protestant countries. The debt maturity seems to be correlated to the dominant religions or denominations, with companies in the predominantly Eastern Orthodox, Buddhist and Agnostic, Atheist and non-religious countries relying more on short term debt, and those in the majority Catholic, Judaic and Hindu countries on long term debt.

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Einboden, J. "Towards A Judaic Milton: Translating Samson Agonistes Into Hebrew." Literature and Theology 22, no. 2 (December 3, 2007): 135–50. http://dx.doi.org/10.1093/litthe/frm055.

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Cryer, Frederick H. "The 360‐day calendar year and early Judaic sectarianism." Scandinavian Journal of the Old Testament 1, no. 1 (January 1987): 116–22. http://dx.doi.org/10.1080/09018328708584870.

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Fagenblat, Michael. "Response." AJS Review 35, no. 1 (April 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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Grishchenko, Alexander I. "The Church Slavonic Song of Songs Translated from a Jewish Source in the Ruthenian Codex from the 1550s (RSL Mus. 8222)." Scrinium 15, no. 1 (July 23, 2019): 111–31. http://dx.doi.org/10.1163/18177565-00151p08.

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Abstract This paper presents the new and actually the first diplomatic publication of the unique 16th-century copy of the Church Slavonic Song of Songs translated from a Jewish original, most likely not the proper Masoretic Text but apparently its Old Yiddish translation. This Slavonic translation is extremely important for Judaic-Slavic relations in the context of literature and language contacts between Jews and Slavs in medieval Slavia Orthodoxa.

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Bieler, Jack. "INTEGRATION OF JUDAIC AND GENERAL STUDIES IN THE MODERN ORTHODOX DAY SCHOOL." Jewish Education 54, no. 4 (December 1986): 15–26. http://dx.doi.org/10.1080/0021642860540403.

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Stern, Moshe S. "Studies in Islamic and Judaic Traditions. William M. Brinner , Stephen D. Ricks." Journal of Religion 69, no. 3 (July 1989): 447. http://dx.doi.org/10.1086/488181.

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