Journal articles: 'Conservative Judaism'

1

Schoenberg, Elliot Salo. "CONSERVATIVE JUDAISM AND ADOLESCENCE." Religious Education 81, no. 2 (March 1986): 251–66. http://dx.doi.org/10.1080/0034408600810209.

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Dorff, Elliot N. "Judaism, Business and Privacy." Business Ethics Quarterly 7, no. 2 (March 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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Neusner, Jacob. "Retrospective: Neil Gillman's Conservative Judaism." Review of Rabbinic Judaism 7, no. 1-2 (2004): 289–94. http://dx.doi.org/10.1163/1570070041960910.

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Shapiro, Edward S. "Judaism and the Conservative Rift." American Jewish History 87, no. 2 (1999): 195–215. http://dx.doi.org/10.1353/ajh.1999.0023.

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Abdul Rahim, Adibah, and Zuraidah Kamaruddin. "The Religious Thought of Conservative Judaism: An Analysis." Jurnal Akidah & Pemikiran Islam 22, no. 1 (June 30, 2020): 103–22. http://dx.doi.org/10.22452/afkar.vol22no1.4.

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Conservative Judaism is the mediating group between Orthodox and Reform Judaism. It claimed to uphold basic traditions, at the same time adjusting to modern life in its effort for reconstruction of religious thought. It also contended that it is necessary to redefine and reinterpret the main concepts of faith in accordance to modern science and knowledge. This paper attempts at highlighting the position of Conservative Judaism on selected issues for reconstruction of religious thought, namely, the interpretation of law, the application of law, and the position of women. The paper concluded that although Conservative Judaism appeared as a mediating group between traditionalists and secularists, it disregarded their scriptures and relied more on human interpretations. They regarded modern knowledge and rational explanations as primary references rather than the scriptures.

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Wertheimer, Jack, Debra Bernhardt, and Julie Miller. "Toward the Documentation of Conservative Judaism." American Archivist 57, no. 2 (April 1994): 374–79. http://dx.doi.org/10.17723/aarc.57.2.h2752rk3173015u4.

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Abel, Ernest L., and Michael L. Kruger. "Jewish Denominations and Longevity." OMEGA - Journal of Death and Dying 65, no. 3 (November 2012): 213–19. http://dx.doi.org/10.2190/om.65.3.d.

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This study examined the relationship between affiliation with one of three denominations within Judaism representing a conservative-liberal continuum of Orthodox, Conservative, and Reform Judaism. The criterion for affiliation was burial in a cemetery maintained by these denominations. Longevities of married congregants born 1850–1910 were compared, controlling for birth year. Orthodox Jews had the shortest life spans (77 years); Conservative and Reform Jews had very similar life spans (80.7 years). Differences in years of survival of husbands after death of a spouse did not differ significantly. Reform widows survived longest (16.5 years) after death of a spouse. Conservative and Reform widows did not differ significantly from one another.

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Andika, Andika. "ALIRAN-ALIRAN DALAM AGAMA YAHUDI." Abrahamic Religions: Jurnal Studi Agama-Agama 2, no. 1 (March 1, 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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9

Neusner, Jacob. "The Conservative Movement in Judaism: Dilemmas and Opportunities." Journal of Jewish Studies 52, no. 2 (October 1, 2001): 397–98. http://dx.doi.org/10.18647/2382/jjs-2001.

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10

Gertel, Elliot B. "K’lal Yisra·el in Conservative Judaism: A Personal Education." Conservative Judaism 64, no. 3 (2013): 20–35. http://dx.doi.org/10.1353/coj.2013.0030.

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BASARAN, Ismaıl. "A Short Assessment of Gerson Cohen’s View of Judaism and His Contributions to Conservative Judaism." Amasya İlahiyat Dergisi, no. 16 (June 30, 2021): 9–29. http://dx.doi.org/10.18498/amailad.877555.

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12

Wasserman, Michael. "The New Middle Ground: A Challenge to Conservative Judaism." Conservative Judaism 63, no. 3 (2012): 3–13. http://dx.doi.org/10.1353/coj.2012.0016.

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Ariel, Yaakov. "Walking together, walking apart: conservative Judaism and neo-Hasidism." Jewish Culture and History 21, no. 2 (April 2, 2020): 172–87. http://dx.doi.org/10.1080/1462169x.2020.1748271.

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Menachem Creditor. "The Revelation of an Embrace: A Vision of Conservative Judaism." Conservative Judaism 61, no. 1-2 (2009): 39–43. http://dx.doi.org/10.1353/coj.0.0012.

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15

Afsai, Shai. "Benjamin Franklin’s Influence on Mussar Thought and Practice: a Chronicle of Misapprehension." Review of Rabbinic Judaism 22, no. 2 (September 16, 2019): 228–76. http://dx.doi.org/10.1163/15700704-12341359.

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Abstract Benjamin Franklin’s ideas and writings may be said to have had an impact on Jewish thought and practice. This influence occurred posthumously, primarily through his Autobiography and by way of Rabbi Menachem Mendel Lefin’s Sefer Cheshbon ha-Nefesh (Book of Spiritual Accounting, 1808), which introduced Franklin’s method for moral perfection to a Hebrew-reading Jewish audience. This historical development has confused Judaic scholars, and Franklin specialists have been largely oblivious to it. Remedying the record on this matter illustrates how even within the presumably insular world of Eastern European rabbinic Judaism—far from the deism of the trans-Atlantic Enlightenment—pre-Reform, pre-Conservative Jewish religion was affected by broader currents of thought.

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Haklai, Iddo. "Four Paradigms of Legal Change: American Conservative Halachic Rulings on Women’s Roles in Synagogue Practice." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 2 (May 1, 2020): 160–94. http://dx.doi.org/10.1093/mj/kjaa001.

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Abstract Conservative Judaism in North America has undergone significant changes over the last seventy years regarding the issue of women’s roles within the synagogue. A review of different halachic responsa addressing women’s participation in three central functions of public prayer—receiving aliyot to the Torah, leading public prayer, and being counted in the prayer quorum, the minyan—reveals four different paradigms of legal change within the Conservative Movement and allows us to recognize certain trends throughout time.

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17

Lupovitch, Howard N. "Navigating Rough Waters: Alexander Kohut and the Hungarian Roots of Conservative Judaism." AJS Review 32, no. 1 (April 2008): 49–78. http://dx.doi.org/10.1017/s0364009408000032.

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With these words, Alexander Kohut engaged the radical Reform stance of Kaufman Kohler in the spring of 1885. The exchange with Kohler crystallized Kohut's raison d'être for Conservative Judaism: an authentic alternative to what he termed “stupid Orthodoxy and insane Reform.” Kohut articulated a fully developed version of this view in Ethics of the Fathers, a compilation of his polemics against Kohler that he published a few months later. This earned Kohut a place among the Conservative movement's pantheon of nineteenth-century founders, along with Sabato Morais, Benjamin Szold, and Marcus Jastrow.

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18

Meyer, Michael A. "The Career of a Mediator. Manuel Joël, Conservative Liberal." transversal 14, no. 2 (December 30, 2016): 56–64. http://dx.doi.org/10.1515/tra-2016-0008.

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AbstractThis essay focuses upon Rabbi Manuel Joël, stressing for the first time his unusual position between the Positive-Historical and the Liberal movements within German Judaism. His stance produced controversy both with the Liberal Rabbi Abraham Geiger, his predecessor in the Breslau rabbinate, and Heinrich Graetz, his teacher at the Positive-Historical Breslau Theological Seminary. Points of dispute included Joël’s prayer book and his participation in the Liberal Leipzig Synod of 1869. Yet controversy eventually gave way to reconciliation and Joël could ultimately enjoy the respect of both factions.

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19

Steinhardt, Joanna. "American Neo-Hasids in the Land of Israel." Nova Religio 13, no. 4 (May 1, 2010): 22–42. http://dx.doi.org/10.1525/nr.2010.13.4.22.

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American Neo-Hasidism in Israel today is part of a sustained revival of traditional Judaism that began in the late 1960s among followers of Rabbi Shlomo Carlebach, who sought to restore meaning to Jewish practice and identity. This unique religious subculture blends elements of New Age spirituality and American countercultural values with Hasidism, a mystical movement within Judaism dating back to the eighteenth century. The result is a new syncretistic Jewish culture and practice. At two English-speaking yeshivas, one in Jerusalem and the other in Bat Ayin in the West Bank, this Neo-Hasidic subculture exhibits kinship with both the conservative religious culture of Israeli settlers and the countercultural spiritual values of young American Jewish immigrants.

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20

Blumenfeld, David L. "Conservative Judaism and the Faces of God's Words (review)." Conservative Judaism 61, no. 3 (2010): 96–97. http://dx.doi.org/10.1353/coj.2010.0017.

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21

Goldberg, Michael. "God in the Teachings of Conservative Judaism. Seymour Siegel , Elliot Gertel." Journal of Religion 66, no. 4 (October 1986): 446. http://dx.doi.org/10.1086/487451.

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22

Mor, Yitzhak. "Fulfillment, Salvation, and Mission: The Neo-Conservative Catholic Theology of Jewish–Christian Relations after Nostra Aetate." Religions 15, no. 6 (June 18, 2024): 738. http://dx.doi.org/10.3390/rel15060738.

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The neo-conservative Catholic movement, led by prominent figures like Richard John Neuhaus and Michael Novak, played a significant role in shaping Jewish–Christian relations in the United States following the Second Vatican Council. This article analyzes their theological understanding of Jews and Judaism, which combined an adoption of the Council’s conciliatory rhetoric with a relatively narrow interpretation of its teachings. By examining their views on key concepts such as “fulfillment”, salvation, and mission, the article highlights the complexities and tensions within the neo-conservative Catholic approach to interfaith dialogue and its relation to their broader goal of promoting religion in the American public sphere.

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23

Lupovitch, Howard N. "Navigating Rough Waters: Alexander Kohut and the Hungarian Roots of Conservative Judaism." AJS Review 32, no. 2 (November 2008): 481. http://dx.doi.org/10.1017/s0364009408001219.

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24

Nudelman, Arthur E., Brenda Forster, and Joseph Tabachnik. "Jews by Choice: A Study of Converts to Reform and Conservative Judaism." Journal for the Scientific Study of Religion 32, no. 1 (March 1993): 107. http://dx.doi.org/10.2307/1386939.

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25

Marty, Martin E. "Conservative Judaism in America: A Biographical Dictionary and Sourcebook. Pamela S. Nadell." Journal of Religion 69, no. 4 (October 1989): 612. http://dx.doi.org/10.1086/488264.

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26

Wynn, Natalie. "Liberal Judaism and Local Jewish Identity: The Dublin Jewish Progressive Congregation (DJPC), 1946–1967." European Journal of Jewish Studies 15, no. 1 (December 2, 2020): 123–52. http://dx.doi.org/10.1163/1872471x-bja10019.

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Abstract As a minority within a minority, the Dublin Jewish Progressive Congregation (DJPC) barely features in the history of either Irish Jewry or Britain’s Liberal Judaism (LJ) movement. Any discussions of the congregation have been superficial; it is dismissed as religiously lax in the orthodox-led, largely anecdotal Irish Jewish historiography, but as conservative in the LJ context. This article critically examines the DJPC in its own right and “from within” for the first time, drawing on local memory and a range of material, personal and archival. I begin by querying exactly what the synagogue’s founders were seeking to achieve in establishing an Irish outpost of Jewish reform. The incremental development of a distinctive Irish brand of progressive Judaism is then investigated through the formative influence of the DJPC’s primary institutional relationships: that with the local orthodox community, and that with the Union of Liberal and Progressive Synagogues (ULPS) in London.

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27

Anteby-Yemini, Lisa. "Negotiating Gender and Religion: Comparative Perspectives from Judaism and Islam." Journal of Feminist Studies in Religion 39, no. 2 (September 2023): 187–205. http://dx.doi.org/10.2979/jfs.2023.a908318.

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Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within these conservative religions. The article shows convergences and divergences in women's strategies to undermine male hegemony on religious authority in both faiths. If numerous works have dealt with female agency and resistance to patriarchy in each tradition, comparative studies are still lacking, and this article suggests areas in family law, ritual purity, and procreation to further feminist and queer interreligious research.

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Anteby-Yemini, Lisa. "Negotiating Gender and Religion: Comparative Perspectives from Judaism and Islam." Journal of Feminist Studies in Religion 39, no. 2 (September 2023): 187–205. http://dx.doi.org/10.2979/jfemistudreli.39.2.28.

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Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within these conservative religions. The article shows convergences and divergences in women's strategies to undermine male hegemony on religious authority in both faiths. If numerous works have dealt with female agency and resistance to patriarchy in each tradition, comparative studies are still lacking, and this article suggests areas in family law, ritual purity, and procreation to further feminist and queer interreligious research.

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29

Jick, Leon A., and Marc Lee Raphael. "Profiles in American Judaism: The Reform, Conservative, Orthodox, and Reconstructionist Traditions in Historical Perspective." Journal of American History 72, no. 4 (March 1986): 936. http://dx.doi.org/10.2307/1908906.

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30

Brandes, Joseph, and Marc Lee Raphael. "Profiles in American Judaism: The Reform, Conservative, Orthadox, and Reconstructionist Traditions in Historical Perspective." American Historical Review 91, no. 1 (February 1986): 198. http://dx.doi.org/10.2307/1867393.

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31

Haas, Peter J., and Marc Lee Raphael. "Profiles in American Judaism: The Reform, Conservative, Orthodox, and Reconstructionist Traditions in Historical Perspective." Journal for the Scientific Study of Religion 25, no. 1 (March 1986): 129. http://dx.doi.org/10.2307/1386074.

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32

Young, Stephen L. "So Radically Jewish that He’s an Evangelical Christian: N.T. Wright’s Judeophobic and Privileged Paul." Interpretation: A Journal of Bible and Theology 76, no. 4 (September 26, 2022): 339–51. http://dx.doi.org/10.1177/00209643221107910.

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N.T. Wright remains an influential biblical interpreter among evangelical and conservative-mainline Christians. Critiques of his readings of Paul by scholars from the wider academy are not common in these spaces. This article illustrates the historical inaccuracies, Judeophobia, and erasures of exploitation that animate Wright’s discussions of Paul and philosophy, ancient Judaism, and the question of whether Paul was counter-cultural in Paul and the Faithfulness of God. Ultimately the apostle becomes a ventriloquist for the narratives, fixations, and voices that are comfortable to Wright’s readers, especially since they elide the people who do not benefit from the Christianity of Wright’s Paul.

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33

Blaich, Roland. "Health Reform and Race Hygiene: Adventists and the Biomedical Vision of the Third Reich." Church History 65, no. 3 (September 1996): 425–40. http://dx.doi.org/10.2307/3169939.

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German Seventh-day Adventists entered the Nazi era with apprehension. As a foreign sect which resembled Judaism in many respects, Adventists were particularly threatened by a society based on the principle of völkisch racism. Yet the new state also had much to offer them, for it held the prospect of new opportunities for the church. The Nazi state banished the scourge of liberalism and godless Bolshevism, it restored conservative standards in the domestic sphere, and it took effective steps to return German society to a life in harmony with nature—a life Adventists had long championed.

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34

Barclay, John M. G. "Paul And Philo on Circumcision: Romans 2.25–9 in Social and Cultural Context." New Testament Studies 44, no. 4 (October 1998): 536–56. http://dx.doi.org/10.1017/s0028688500016714.

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Stimulated by the work of D. Boyarin, the topic of circumcision is examined in Philo (Spec. Leg.1.1–11;Migr. Abr.89–93) and Paul (Rom 2.25–9). Philo limits his allegorizing tendencies in view of the conservative instincts of the Jewish community. Paul is far more radical in relation to Jewish opinion: Rom 2.29 indicates his willingness to dispense with human praise in such matters. On the other hand, his intellectual framework is far less acculturated than that of Philo;paceBoyarin, none of the contrasts in Rom 2.28–9 reflect Hellenizing influence. Paul's hermeneutical revolution matched no contemporary form of Judaism.

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35

Ilan, Tal. "The Attraction of Aristocratic Women to Pharisaism During the Second Temple Period." Harvard Theological Review 88, no. 1 (January 1995): 1–33. http://dx.doi.org/10.1017/s0017816000030376.

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Unlike Christianity, which regards the word “Pharisee” as synonymous with “hypocrite,” “legalist,” and “petty-bourgeois,” Jews have always understood Pharisaism as the correct and trustworthy side of Judaism. Since the eighteenth century, all disputants who participated in the great controversies and schisms within Judaism have claimed to represent the true heirs of the Pharisees. For example, adherents of the strong anti-Hasidic movement initiated by R. Eliyahu of Vilna in the second half of the eighteenth century, who are usually referred to in literature by the negative appellation “opposers” (םירננחמ), referred to themselves by the positive title “Pharisees” (םישורפ). When the Reform movement was founded in Germany in the first half of the nineteenth century, with the goal of reforming the Jewish religion to make it more “modern” and acceptable to its neighbors, the reformers perceived themselves as the true heirs of the Pharisees. In his important study of the Pharisees and Sadducees, Abraham Geiger, one of the founders, ofWissenschaft des Judentumsand an important spokesman for the radical wing of the Reform movement, formulated the view of the flexible open-minded Pharisees, who reformed Judaism to the point of contradicting the laws set out in the Pentateuch, in order to accommodate them to their changing needs. Geiger's opponents easily produced evidence that negated his findings and proved beyond doubt that they, in their conservative strain, were the real heirs of Pharisaism. To his opponents, Geiger was a representative of the detestable Sadducees or their later counterparts, the Karaites.

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36

Turán, Tamás. "Martin Schreiner and Jewish Theology: An Introduction." European Journal of Jewish Studies 11, no. 1 (April 6, 2017): 45–84. http://dx.doi.org/10.1163/1872471x-12341298.

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Martin Schreiner (1863–1926), a rabbi in Hungary and later a professor at the liberal rabbinical seminary in Berlin, was a disciple of David Kaufmann and Ignaz Goldziher, and a prominent scholar of Medieval Islamic and Jewish thought. The present article deals with his little-known contributions to religious thought in the late nineteenth century, utilizing also his unpublished work on Jewish religious philosophy and his correspondence with Goldziher. Schreiner’s unique quest for a combination of liberal, academic Jewish theological inquiry with conservative loyalty to religious law—a precarious stance, a neo-Maimonidean attitude of sorts—confronted and challenged all the religious platforms which evolved in modern Judaism.

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37

Steiner, Benjamin. "That Judaism Might Yet Live: Pastoral Care and the Making of the Post-Holocaust Conservative Rabbinate." American Jewish History 101, no. 2 (2017): 265–86. http://dx.doi.org/10.1353/ajh.2017.0031.

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38

Moore, D. D. "The Birth of Conservative Judaism: Solomon Schechter's Disciples and the Creation of an American Religious Movement." Journal of American History 100, no. 1 (June 1, 2013): 233–34. http://dx.doi.org/10.1093/jahist/jat105.

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39

Brämer, Andreas. "The Dilemmas of Moderate Reform. Some Reflections on the Development of Conservative Judaism in Germany 1840–1880." Jewish Studies Quarterly 10, no. 1 (2003): 73. http://dx.doi.org/10.1628/0944570033029211.

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40

Schenquer, Laura. "Representaciones en torno al Conservative Judaism en los tiempos de la dictadura militar en Argentina (1976-1983)." Archives de sciences sociales des religions, no. 170 (July 1, 2015): 79–96. http://dx.doi.org/10.4000/assr.26866.

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41

Harris, Jay. "Profiles in American Judaism: The Reform, Conservative, Orthodox, and Reconstructionist Traditions in Historical Perspective. Marc Lee Raphael." Journal of Religion 68, no. 2 (April 1988): 338. http://dx.doi.org/10.1086/487848.

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42

Kotov, A. E. "Katkov: Moscow Publicist at the Church Gates." Orthodoxia, no. 3 (September 17, 2022): 155–73. http://dx.doi.org/10.53822/2712-9276-2021-3-155-173.

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From the onset, the traditional image of the prominent Russian conservative of the second half of the 19th century, the famous founder of the Moscow Vedomosti newspaper M. N. Katkov as a “defender of traditional values” was questionable. Representatives of various ideological camps: Westernist liberals, Slavophiles and nationalists from the editorial board of the Novoye Vremya newspaper were united in viewing him as a smart opportunist, who had chosen a convenient time for supporting the government to forward his personal ambitions. Despite the fact that speeches in defense of the Church could indeed be heard in Katkov’s journalism and his publications, in many ways they occupied rather an instrumental place in the system of his ideological views, which was far from the fi rst and which was repeatedly noted at the time by both Slavophiles and church traditionalists per se, such as T. I. Filippov and K. N. Leontiev. In this respect, Katkov came to be rehabilitated by Soviet historiography, which in a simplifi ed form argued the unity of “the liberal” and “the conservative” periods of his activity. This simplistic and ideologized image of Katkov is still present in modern research. Post-Soviet, especially conservative-minded, authors often tend to present Katkov as a consistent monarchist guardian and a no less consistent Orthodox conservative. And yet, Katkov’s political ideology assumed the transformation of Russia into a centralized and homogeneous national state of the European type, in which there could be no place for status in statu. Maintaining the unconditional loyalty to the Orthodox Church, at the same time the Moscow publicist denied its political subjectivity. By his propaganda of “the Russian Catholicism” and “the Russian Judaism”, Katkov came to be the fi rst one in the Russian conservative tradition to separate the Russian national identity from religion as such and Orthodoxy in particular.

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Krasner, J. B. "MICHAEL R. COHEN. The Birth of Conservative Judaism: Solomon Schechter's Disciples and the Creation of an American Religious Movement." American Historical Review 118, no. 4 (October 1, 2013): 1188–89. http://dx.doi.org/10.1093/ahr/118.4.1188.

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44

Radzyner, Amihai. "Reform or Necessary Change? The Attempt to Translate the Ketubah into Hebrew and the Reactions to it." Hebrew Union College Annual 93 (June 1, 2023): 147–82. http://dx.doi.org/10.15650/hebruniocollannu.93.2022/0147.

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The original language of the Jewish ketubah is Aramaic, a language not understood by the average Jew in recent generations. Therefore, in various Jewish communities, translations of the ketubah into the spoken language of community in question have been proposed. This article examines proposals made during the latter half of the twentieth century to translate the ketubah into Hebrew – and the fate of these proposals. The main focus of this article surrounds the most significant of these translation initiatives, which was undertaken by the Religious Kibbutz Movement (HaKibbutẓ HaDati) in the 1950s when members of the Kevuẓat Yavneh Kibbutz advocated that their new Hebrew ketubah be used as Israel’s formal ketubah, to be given to all Jewish couples entering into marriage in the country. They tried to attain the approval of the Israeli Chief Rabbinate, but to their surprise, they were met with complete rejection. An examination of the justifications given by the Rabbinate for their decision to reject the translation initiative shows that their opposition was not based purely on halakhic considerations – rather, the changes made to the ketubah within Conservative Judaism at around the same time played a major role in determining the Rabbinate’s position. Expressing strong opposition to the new “Conservative ketubah”, Israel’s Chief Rabbinate stated that no change should be made to the text’s traditional form.

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45

Blau, Joseph L. "Torah: From Scroll to Symbol in Formative Judaism. By Jacob Neusner. The Foundations of Judaism: Doctrine, 3. Philadelphia: Fortress, 1985. xxi + 181 pages. $24.95. - God in the Teachings of Conservative Judaism. Edited by Seymour Siegel and Elliot Gertel. Studies in Conservative Jewish Thought, 3. New York: The Rabbinical Assembly, 1985. (Distributed by KTAV, Hoboken, NJ.) xi + 278 pages. $20.00." Horizons 13, no. 2 (1986): 420–22. http://dx.doi.org/10.1017/s0360966900036598.

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46

Rosenblum, Herbert. "The Birth of Conservative Judaism: Solomon Schechter’s Disciples and the Creation of an American Religious Movement by Michael R. Cohen." Conservative Judaism 64, no. 3 (2013): 88–90. http://dx.doi.org/10.1353/coj.2013.0021.

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47

Kranson, Rachel. "The Birth of Conservative Judaism: Solomon Schechter's Disciples and the Creation of an American Religious Movement by Michael R. Cohen." Journal of Jewish Identities 6, no. 2 (2013): 94–96. http://dx.doi.org/10.1353/jji.2013.0011.

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Gallaher, Brandon. "Christ as the Watermark of Divine Love: Expanding the Boundaries of Eastern Orthodox Ecumenism and Interreligious Encounter." Theology Today 78, no. 4 (December 22, 2021): 396–407. http://dx.doi.org/10.1177/00405736211049567.

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Abstract:

The article is a personal theological reflection on ecumenism and inter-religious dialogue by one of the commission of drafters of the Ecumenical Patriarchate's 2020 social teaching text For the Life of the World: Toward an Orthodox Social Ethos (=FLOW). The text argues that FLOW, despite being innovative for Orthodoxy, needs its boundaries expanded theologically. The section on Christian ecumenism is still quite conservative in character. It acknowledges that the Orthodox Church is committed to ecumenism but it does not explicitly acknowledge the ecclesiality of non-Orthodox churches. The author puts forward a form of qualified ecclesiological exclusivism that affirms that non-Orthodox churches are tacitly Orthodox containing “a grain of Orthodoxy” (Sergii Bulgakov). Strangely, FLOW's section on inter-religious dialogue is much more radical than its section on ecumenism. The author builds theologically on FLOW's positive affirmation of other religions as containing “seeds of the Word”, in particular, Islam containing ‘beauty and spiritual truths' and Judaism as being Orthodoxy’s “elder brother.” The essay ends by sketching a Trinitarian theology of other religions drawing on ideas from Maximus the Confessor, Bulgakov, Hans Urs von Balthasar and Raimundo Panikkar amongst others.

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Levenson, Alan T. "The Birth of Conservative Judaism: Solomon Schechter's Disciples and the Creation of an American Religious Movement by Michael R. Cohen (review)." American Jewish History 97, no. 3 (2013): 324–25. http://dx.doi.org/10.1353/ajh.2013.0021.

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Neusner, Jacob. "Michael B. Greenbaum, Louis Finkelstein and the Conservative Movement. Conflict and Growth. Binghamton, 2001: Academic Studies in the History of Judaism. Global Publications. 324 pp." Review of Rabbinic Judaism 13, no. 1 (2010): 134–38. http://dx.doi.org/10.1163/157007010x502435.

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Journal articles on the topic 'Conservative Judaism'

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