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Academic literature on the topic 'Deeds, Jewish'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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Journal articles on the topic "Deeds, Jewish"

1

Ilan, Tal. "The Quest for the Historical Beruriah, Rachel, and Imma Shalom." AJS Review 22, no. 1 (1997): 1–18. http://dx.doi.org/10.1017/s036400940000920x.

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Beruriah, reputedly the greatest Jewish woman scholar of all times, has figured prominently in anthologies describing the lives and deeds of Jewish sages, and in particular in books and collections dedicated to Jewish women. Most of these presentations are no more than paraphrases of the sources on which they are dependent, accepting their judgments at face value and thus giving an idealized description of the woman Beruriah.

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2

Marashi, Taryn. "Dark Deeds, Broken Bodies." Al-ʿUsur al-Wusta 32 (October 24, 2024): 403–36. http://dx.doi.org/10.52214/uw.v32i.12366.

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In the year 250/864–65, Baghdad’s governor Muḥammad b. ʿAbd Allāh b. Ṭāhir ordered the defilement of a prisoner’s corpse and grave site. The prisoner, Isḥāq b. Jināḥ, had been a criminal magistrate serving the rebel leader Yaḥyā b. ʿUmar, who had led a failed revolt in Kufa against the Abbasid caliphate (132–650/750–1258). According to the fourth/tenth-century historian al-Iṣbahānī, the governor demanded that the deceased Isḥāq b. Jināh not receive a funerary prayer, corpse-washing, or a burial shroud. Moreover, he ordered the corpse to be immersed in water in a grave and buried at a Jewish ru

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3

Ragaru, Nadège. "The Prosecution of Anti-Jewish Crimes in Bulgaria: Fashioning a Master Narrative of the Second World War (1944–1945)." East European Politics and Societies: and Cultures 33, no. 4 (2019): 941–75. http://dx.doi.org/10.1177/0888325419857146.

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Bulgaria was amongst the first states in Europe to hold trials with an exclusive focus on anti-Jewish persecutions during the Second World War. On 24 November 1944, a chamber solely dedicated to the prosecution of anti-Jewish crimes was established within the People’s Courts (1944–1945). This judicial action thus constitutes a unique experiment in the qualification of crimes, the use of material/testimonial evidence, the establishment of proof, and the devising of sentencing policy. Seen as a stage on which several contenders fought over the reading of the recent past and the present in the ma

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4

Ferrero, Ida. "From the Napoleonic domination until Italian Unity: legal restrictions and innovations for the Jewish Community of Mondovì." Italian Review of Legal History, no. 7 (December 22, 2021): 173–98. http://dx.doi.org/10.54103/2464-8914/16888.

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The documents conserved in the Terracini Jewish Archive of Turin allow the reader to examine the application of the legislation concerning Jewish communities during the period of time starting from the Napoleonic domination until the Italian unity. My research focuses in particular on the notarial deeds and judicial documents relating to the property of the synagogue and the cemetery of the Jewish community of Mondovì. Under the rule of France the Jewish people living in Piedmont were allowed to become real estate owners and the plots of land where the Jewish cemetery was located and the house

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5

Yli-Karjanmaa, Sami, and Elisa Uusimäki. "Good Life, Brave Death, and Earned Immortality: Features of a Neglected Ancient Virtue Discourse." Open Theology 8, no. 1 (2022): 297–314. http://dx.doi.org/10.1515/opth-2022-0207.

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Abstract This article examines early Jewish ideas of virtue that are usually ignored in presentations of the history of virtue discourse. We analyze the use of the Greek term ἀρετή in the Apocrypha of the Septuagint; all the occurrences of the term are in texts that were originally composed in Greek. We argue that the discussion on virtues – ideal human qualities and ways of living – in the Apocrypha has three thematic foci: (1) training, (2) courage, and (3) suffering and its postmortem rewards. Virtue prepares one to live well, encounter grave difficulties and even death with courage, and, f

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6

Eubank, Nathan. "Justice Endures Forever: Paul's Grammar of Generosity." Journal for the Study of Paul and His Letters 5, no. 2 (2015): 169–87. http://dx.doi.org/10.2307/26371765.

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For centuries before and after Paul, Jewish sages taught that charitable deeds are among the supreme acts of fidelity to God. Paul himself taught what might be called a traditional Jewish theology of charitable giving. He describes generosity to humans as an act of service for God that will bring happy returns in the future. He uses the cultic and financial metaphors that are common in other Jewish discussions of charity, and he also quotes biblical texts that speak of God's protection of the generous. This article concludes by noting the implications of this largely unrecognized point of cont

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Eubank, Nathan. "Justice Endures Forever: Paul's Grammar of Generosity." Journal for the Study of Paul and His Letters 5, no. 2 (2015): 169–87. http://dx.doi.org/10.2307/jstudpaullett.5.2.0169.

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For centuries before and after Paul, Jewish sages taught that charitable deeds are among the supreme acts of fidelity to God. Paul himself taught what might be called a traditional Jewish theology of charitable giving. He describes generosity to humans as an act of service for God that will bring happy returns in the future. He uses the cultic and financial metaphors that are common in other Jewish discussions of charity, and he also quotes biblical texts that speak of God's protection of the generous. This article concludes by noting the implications of this largely unrecognized point of cont

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8

Griffel, C. S. "Jakub." After Dinner Conversation 5, no. 12 (2024): 29–40. https://doi.org/10.5840/adc2024512123.

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Do good deeds ever absolve you from bad? In this work of philosophical short story fiction, Rabbi Asher Segal discovers that Jakub Rabinowicz, a beloved member of his congregation and a Holocaust survivor, is actually Helmut Wolff, a Nazi war criminal. Jakub/Helmut confesses to the rabbi that he assumed a Jewish identity to escape prosecution. The story explores themes of identity, guilt, redemption, and the complexities of justice and forgiveness.

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9

Wodziński, Marcin. "How Modern Is an Antimodernist Movement? The Emergence of Hasidic Politics in Congress Poland." AJS Review 31, no. 2 (2007): 221–40. http://dx.doi.org/10.1017/s0364009407000505.

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The various efforts to reform Jewish society in Poland from the late eighteenth century on elicited reactions among the representatives of Jewish society, both among those who supported the reforms and among others, much more numerous, who were less favorably inclined toward reform. The hasidim were, of course, among the latter. All the reforms affected the hasidim, just as they did other members of the community, but certain actions directed against their movement as such affected them specifically. It seems natural, therefore, that hasidim were not simply passive victims of the deeds underta

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10

Fröhlich, Ida. "Magic, Sorcery, and Myth in Jewish Pseudepigraphic Literature (The Ethiopic Book of Enoch)." Arabist: Budapest Studies in Arabic 18 (1996): 163–75. http://dx.doi.org/10.58513/arabist.1996.18.14.

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The first part of the Ethiopic book of Enoch (ch. 1-36) is generally called the Book of Watchers. It begins with a description of the creation of the world, then continues with the story of the Watchers, whose sin – the relationship with the daughters of men, or rather the deeds of the giants born from these relationships – provokes the punishment of the Flood. The article provides an analysis of this book, based on its Qumran fragments.

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Books on the topic "Deeds, Jewish"

1

Great Britain. Court of Exchequer. Exchequer of the Jews. Select pleas, starrs, and other records from the rolls of the Exchequer of the Jews, A. D. 1220-1284. W.S. Hein, 1996.

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2

Gross, David C. Judaism: A religion of deeds and ideals. Hippocrene Books, 1994.

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3

Joseph, Rivlin. Shiṭre ḳehilat Alisanah: Min ha-meʾah ha-aḥat-ʻeśreh. Hotsaʾat Universiṭat Bar-Ilan, 1994.

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4

Englander, Caryl. Acts of charity, deeds of kindness: New York's Met Council at thirty. Metropolitan Council on Jewish Poverty, 2004.

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5

Doneson, Jules. Deeds of love: A history of the Jewish Foster Home and Orphan Asylum of Philadelphia-- America's first Jewish orphanage. Vantage Press, 1996.

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6

Landes, Shalom. Sipurim u-maʻaśim =: In word and deed. Shalom Landes, 2005.

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Landes, Shalom. Sipurim u-maʻaśim =: In word and deed. Shalom Landes, 2005.

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8

Man, Izi. Seed and deed: A century of deed in brown, green and blue : Keren Kayemeth LeIsrael 1901-2001. Jewish National Fund, 2002.

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9

Malamed, Sandra Cumings. The Jews in early America: A chronicle of good taste and good deeds. Fithian Press, 2004.

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10

Nederlandse Kring voor Joodse Genealogie. Leerdam: Israelitische bevolking volgens burgelijke stand (met aanvullingen en deels met gegevens van voor 1811). Nederlandse Kring voor Joodse Genealogie, 1996.

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Book chapters on the topic "Deeds, Jewish"

1

Gil, Moshe. "The Term Aqōlīthōs in Medieval Jewish Deeds." In Related Worlds - Studies in Jewish and Arab Ancient and Early Medieval History. Routledge, 2023. http://dx.doi.org/10.4324/9781003418559-12.

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2

Hanska, Jussi. "Mendicant Preachers as Disseminators of Anti-Jewish Literary Topoi: The Case of Luca da Bitonto." In From Words to Deeds. Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.sermo-eb.1.102305.

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Kraus, Karl. "“When Jewish Blood …”." In The Third Walpurgis Night. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300236002.003.0019.

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This chapter argues that the only difference lies in the “ethical instrumentation” of criminal actions—something unknown at the time when Macbeth murdered sleep. Our world, which still retains certain established modes of thinking, feels shocked and apprehensive as it follows the contest between words and deeds, deeds and words, and anxiously awaits the outcome. If it attends more to the words and their bellicose meaning, it is told to judge the Reich by its deeds. If it refers to deeds, Hitler's conciliatory Reichstag speech is cited in refutation. Point out this contradiction, and they dismi

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4

"Ethics, Deeds and Love." In Jewish Philosophy and Western Culture. I.B. Tauris, 2007. http://dx.doi.org/10.5040/9780755624683.ch-007.

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5

Dally, Benjamin M. "The Narrative Logic of Early Jewish Restoration Theology." In Receiving Back One's Deeds. Lexington Books, 2022. http://dx.doi.org/10.5771/9781978708747-73.

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6

Verba, Tzvi. "Deeds of a Child." In Jewish Partisans of the Soviet Union during World War II. Academic Studies Press, 2021. http://dx.doi.org/10.1515/9781644694947-057.

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Verba, Tzvi (Vova). "Deeds of a Child." In Jewish Partisans of the Soviet Union during World War II. Academic Studies Press, 2021. http://dx.doi.org/10.2307/j.ctv1z3hkq7.59.

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8

Alroy, David. "The Messiah Of Amadia." In The Jewish Messiahs. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195114928.003.0004.

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Abstract Four centuries after the Persian messiahs had waged their struggles, David Alroy, another localist, militant messiah, led an armed insurrection bent on the redemption of the Jews in Persia’s borderlands. He was better educated in Islamic culture, philosophy, and law than were his predecessors and shared their syncretist tendencies; his facility in science perhaps helped him perform deeds that others took as evidence of his magical powers. Unlike the rural eighth-century Persian messiahs, there is no evidence in the accounts of Alroy that he followed ascetic practices. Alroy gravitated

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9

Niehoff, Maren R. "Harmony as Virtue in Judaism." In The Virtue of Harmony. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197598481.003.0007.

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This paper introduces a Jewish perspective on harmony, represented here by Philo of Alexandria (1st century CE), who is known for his creative use of the Biblical heritage and Greek philosophy. The article traces his changing notions of harmony, from his early career, when he was concerned with music and the individual soul, to his mature years, when he thought about the relationship between thoughts and deeds as well as between philosophical principles and Jewish law.

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10

Lowenstein, Steven M. "The Salons." In The Berlin Jewish Community. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195083262.003.0009.

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Abstract Together with the growing radicalism of the Jewish Enlightenment, there came into existence in Berlin a new informal “institution” based on Romantic principles quite different from those of the rationalist Enlightenment-the Jewish salon. The salons had a considerable intellectual and social influence, both by furthering the activities of the early Romantic movement in Germany and by bringing together social groups that had never before mixed together so intimately (nobles and commoners, Jews and Gentiles, men and women). Because of its combination of intellectual and social iconoclasm

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