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Journal articles on the topic 'Federation of Jewish religious communities'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Sheskin, Ira M. "Estimating the number of Jews in the service area of the Jewish Federation of Palm Beach County: Lessons for all Jewish Communities." Contemporary Jewry 10, no. 2 (1989): 3–17. http://dx.doi.org/10.1007/bf02965568.

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Vladimirsky, Irena, and Mariia V. Krotova. ""Pious Jew" Yakov Frizer and the Status of Jews in Siberia in the Early 20th Century." RUDN Journal of Russian History 19, no. 4 (2020): 824–37. http://dx.doi.org/10.22363/2312-8674-2020-19-4-824-837.

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The present article analyses some documents concerning the legal and social status of Yakov D. Frizer (1869-1932), who was a Jew, a resident of Irkutsk, a merchant of the First Guild and one of the biggest gold miners of East Siberia. The story of his life in East Siberia describes religious tolerance along with manifestations of nationalism and antisemitism. On the threshold of the 20th century, Siberia was a colorful mosaic of numerous religious groups and confessions existing in the Russian Empire. Jewish communities of Siberia were characterized by openness and heterogeneity. In contras-di

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3

Sheskin, Ira M., and Harriet J. Hartman. "Religious Diversity and Religious Participation in U.S. Jewish Communities." Professional Geographer 71, no. 1 (2018): 39–51. http://dx.doi.org/10.1080/00330124.2018.1455520.

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4

Sheskin, Ira M., and Harriet Hartman. "Denominational Variations Across American Jewish Communities." Journal for the Scientific Study of Religion 54, no. 2 (2015): 205–21. http://dx.doi.org/10.1111/jssr.12189.

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5

Rashi, Tsuriel. "Jewish Ethics Regarding Vaccination." Public Health Ethics 13, no. 2 (2020): 215–23. http://dx.doi.org/10.1093/phe/phaa022.

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Abstract In recent years, more and more religious communities have been refusing to vaccinate their children, and in so doing are allowing diseases to spread. These communities justify resistance to vaccination on various religious grounds and make common cause with nonreligious communities who oppose vaccination for their own reasons. Today this situation is reflected primarily in the spread of measles, and vaccine hesitancy was identified by the World Health Organization as 1 of the top 10 global health threats of 2019. The present article presents the religious and ethical arguments for the

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6

Kerenji, Emil. "Rebuilding the community: the Federation of Jewish Communities and American Jewish humanitarian aid in Yugoslavia, 1944–1952." Southeast European and Black Sea Studies 17, no. 2 (2017): 245–62. http://dx.doi.org/10.1080/14683857.2017.1324276.

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Borecki, Paweł. "W sprawie pojęcia wyznaniowej żydowskiej osoby prawnej. Uwagi na tle wyroku Sądu Najwyższego z 9 lutego 2007 r., sygn. III CSK 411/06." Studia Prawa Publicznego, no. 1(29) (March 15, 2020): 163–80. http://dx.doi.org/10.14746/spp.2020.1.29.7.

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In its judgment of February 9, 2007 (Ref. No. III CSK 411/06), the Supreme Court formulated a narrow interpretation of the concept of a Jewish religious legal entity based on a formal criterion. In practice, the position of the Court has limited on a permanent basis the reprivatization of real estate to the benefit of Jewish communities and the Association of Communes. This reprivatization has been conducted in a narrow scope for over twenty years by the Regulatory Commission for Jewish Religious Communities. The restrictive interpretation that was adopted for the concept of a Jewish religious

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Collins, Nina L., and Paul Treblico. "Jewish Communities in Asia Minor." Novum Testamentum 34, no. 4 (1992): 410. http://dx.doi.org/10.2307/1561189.

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RESNICK, IRVEN M. "The Codex in Early Jewish and Christian Communities." Journal of Religious History 17, no. 1 (1992): 1–17. http://dx.doi.org/10.1111/j.1467-9809.1992.tb00699.x.

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Mendes, Philip, Marcia Pinskier, Samone McCurdy, and Rachel Averbukh. "Ultra-orthodox Jewish communities and child sexual abuse: A case study of the Australian Royal Commission and its implications for faith-based communities." Children Australia 45, no. 1 (2019): 14–20. http://dx.doi.org/10.1017/cha.2019.44.

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AbstractTo date, little is known about manifestations of child sexual abuse (CSA) within ultra-orthodox Jewish communities both in Australia and abroad. There is a paucity of empirical studies on the prevalence of CSA within Jewish communities, and little information on the responses of Jewish community organisations, or the experiences of Jewish CSA survivors and their families. This paper draws on a case study of two ultra-orthodox Jewish organisations from the recent Australian Royal Commission into Institutional Responses to Child Sexual Abuse to examine the religious and cultural factors

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11

Thatcher, Tom. "Literacy, Textual Communities, and Josephus' Jewish War." Journal for the Study of Judaism 29, no. 2 (1998): 123–42. http://dx.doi.org/10.1163/157006398x00010.

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12

Ariel, Yaakov. "Jews and New Religious Movements: An Introductory Essay." Nova Religio 15, no. 1 (2011): 5–21. http://dx.doi.org/10.1525/nr.2011.15.1.5.

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Throughout the modern era, Jews have established a series of new religious movements that in general have represented the influence of changing social and cultural realities on Jewish communal expressions. Since the 1960s, a number of new Jewish movements have utilized neo-Hasidic teachings to re-engage Jews in the spiritual elements of their tradition. Many Jews have also shown interest in new religious movements outside the Jewish fold, often playing a disproportionately large role in such groups. Bringing certain preferences and sensitivities with them, Jews who have joined such groups have

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13

Łoziński, Krzysztof. "The Jewish symbols." Review of Nationalities 6, no. 1 (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

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Katsman, Hayim. "New Religious-Nationalist Trends Among Jewish Settlers in the Halutza Sands." International Journal of Religion 1, no. 1 (2020): 151–65. http://dx.doi.org/10.33182/ijor.v1i1.1101.

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This article describes the religious worldview of the residents of three rural villages, established since 2010 in Southern Israel. Focusing on religious authority, the article traces the complex relationship between rabbis to their communities which is rarely a simple “top-down” traditional authority model. On the contrary, both the rabbis and their communities are aware of the fragility of their relationship, and therefore created a complex belief system in which the rabbis’ recommendation is sought, but not necessarily considered binding. In addition, the article describes the “Datlshim” (H

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Czimbalmos, Mercédesz. "Rites of Passage: Conversionary in-Marriages in the Finnish Jewish Communities." Journal of Religion in Europe 14, no. 1-2 (2021): 1–27. http://dx.doi.org/10.1163/18748929-20211502.

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Abstract Debates over intermarriages and conversions are at the heart of Jewish concerns today. International studies outline a growing number of intermarriages or their considerations within several European countries and the United States. Yet, the Nordic context in general and the Finnish context specifically are understudied. The current study seeks to fill the gap in the existing research by contributing to the field of conversion studies in general and the research in Jewish intermarriages and conversions in particular in Europe and in Finland by analyzing newly gathered ethnographic mat

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Akhiezer, Golda. "The Intellectual Life and Cultural Milieu of Jewish Communities in Medieval Kaffa and Solkhat." AJS Review 43, no. 01 (2019): 1–21. http://dx.doi.org/10.1017/s0364009418000776.

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AbstractThis study is an attempt to reconstruct the intellectual life of the Crimean Jewish communities (both Rabbanite and Karaite) from the Middle Ages to early modern times in their wide cultural context. The article is based on manuscripts related to Solkhat, the regional capital of the Golden Horde, and Genoese (and early Ottoman) Kaffa, which can shed light on the spiritual life of their Jewish communities. These manuscripts provide us with a perspective on the areas of interests, patterns of knowledge, and modes of study prevalent in these Jewish communities. They offer evidence for the

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Crisp, Beth R., Sarah Epstein, Rojan Afrouz, and Ann Taket. "Religious literacy for responding to violence and abuse involves the capacity to go beyond stereotypes." International Journal of Human Rights in Healthcare 11, no. 2 (2018): 100–108. http://dx.doi.org/10.1108/ijhrh-09-2017-0044.

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Purpose There is an increasing recognition that health and social care professionals require the knowledge and skills to negotiate religious beliefs and cultures but as yet there is little understanding as to what this entails. The purpose of this paper is to explore what religious literacy means in regard to protecting children from sexual assault in Australia’s Jewish community and Muslim women who experience domestic violence. Design/methodology/approach Drawing on two ongoing research studies, this paper provides an overview of the diverse perspectives found in the literature on child sexu

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18

Saperstein, Marc. "Christians and Jews-Some Positive Images." Harvard Theological Review 79, no. 1-3 (1986): 236–46. http://dx.doi.org/10.1017/s0017816000020502.

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The dean of contemporary Jewish historians, S. W. Baron, has shown that many modern conceptions of Jewish experience in medieval Christian Europe suffer from a fundamental distortion. Writing history was not a natural vocation for medieval Jews; most Jewish historiography was inspired by calamities that generated the impulse to record and, if possible, to explain. Therefore, most medieval Jewish chronicles are little more than accounts of the massacres and attacks suffered by various communities at different times. The tendency to assume that these historiographical sources present a full pict

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19

Babiy, Mykhailo, O. Karagodina, Anatolii M. Kolodnyi, Petro Kosuha, and Liudmyla O. Fylypovych. "New religious currents and cults in modern Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 17–23. http://dx.doi.org/10.32420/1996.1.8.

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In the context of modern world religious processes, in recent years Ukraine has become a field of active attention from various non-traditional and up-to-date religious movements. According to the State Committee of Ukraine for Religious Affairs, as of January 1, 1995, there were registered 147 non-Christian communities, 52 communities of Orientalist orientation, 23 communities of the Russian Federation, etc., registered in Ukraine. And although in the confessional environment of Ukraine, the fate of such currents is negligible (3%), but their activities can not be ignored in state-church poli

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20

Labendz, Jenny R. "Aquila's Bible Translation in Late Antiquity: Jewish and Christian Perspectives." Harvard Theological Review 102, no. 3 (2009): 353–88. http://dx.doi.org/10.1017/s0017816009000832.

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In the early or mid-second century c.e., a Jewish proselyte named Aquila1 translated the Hebrew Bible into Greek.2 The translation survives today only in fragments, but both Jewish and Christian sources from Late Antiquity offer perspectives on and information about Aquila as well as citations of his translation. To fully understand the role his legacy played in Jewish and Christian communities requires careful analysis of each of the sources. I believe that prior scholarship, especially regarding ancient perspectives on Aquila and his translation, as well as the popularity of his translation

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Yoreh, Tanhum. "Rethinking Jewish Approaches to Wastefulness." Review of Rabbinic Judaism 22, no. 1 (2019): 31–45. http://dx.doi.org/10.1163/15700704-12341350.

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Abstract This paper demonstrates that attitudes toward idolatry and the influence of foreign cultural practices in rabbinic sources play a central role in the conceptualization of the rabbinic prohibition against wastefulness (bal tashḥit). This has been essentially ignored in the contemporary discourse on wastefulness but has the potential to shift the manner in which the prohibition is perceived, especially from a practical point of view, among observant Jewish communities. Prima facie, through the prohibition against wastefulness, Judaism has the tools and values to mitigate wastefulness. Y

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22

Carlebach, Elisheva. "Dean Phillip Bell. Sacred Communities: Jewish and Christian Identities in Fifteenth-Century Germany. Studies in Central European Histories. Leiden: Brill, 2001. xii, 301 pp." AJS Review 29, no. 1 (2005): 173–75. http://dx.doi.org/10.1017/s0364009405280091.

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German Jewish communities underwent momentous changes in status, composition, and character during the fifteenth century, yet apart from its intellectual legacy, this period has merited scant attention from historians. Even contemporaries viewed the post-plague German communities as a diminished and spent shadow of their vital medieval Ashkenazic predecessors, and historiography has maintained this perception. Scholars characterized the period as one of intellectual decline, population shrinkage and expulsion from the remaining cities that had not destroyed or expelled their Jewish communities

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23

Fleming, Benjamin J., and Annette Yoshiko Reed. "Hindu Hair and Jewish Halakha." Studies in Religion/Sciences Religieuses 40, no. 2 (2011): 199–234. http://dx.doi.org/10.1177/0008429811399998.

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This pair of essays reflects upon the unexpected encounter of Hindu and Jewish perspectives in the wake of the prohibition of wigs with human hair from India for use by Jewish women by prominent Haredi (‘‘ultra-orthodox’’) legal authorities in May 2004. The rulings sparked distress among Haredi communities in New York, London, and Jerusalem; some women took to the streets to burn their wigs, attracting international media attention. Yet questions about the status of the wigs also occasioned intensive halakhic discussions of Hindu rituals among Orthodox Jews, centered on tonsuring practices of

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24

Docker, John. "Re-‘Femminising’ Diaspora: Contemporary Jewish Cultural Studies and Post-Zionism." Holy Land Studies 4, no. 2 (2005): 71–90. http://dx.doi.org/10.3366/hls.2005.4.2.71.

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This essay creates a conversation between diaspora theory, the New Jewish Cultural Studies, post-Zionism, and colonialism. In this conversation, I focus on Jonathan Boyarin and Daniel Boyarin's Powers of Diaspora (2002), new thinking about Josephus, the myth of Masada, and rabbinic Judaism in antiquity, and on Ephraim Nimni's collection The Challenge of Post-Zionism (2003). The essay discusses the question of gender in Zionist mythology. It also probes the question of what internal powers diaspora communities, in multicultural societies, should ideally possess; for example, should Jewish diasp

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Rebhun, Uzi. "Geographic Mobility and Religioethnic Identification: Three Jewish Communities in the United States." Journal for the Scientific Study of Religion 34, no. 4 (1995): 485. http://dx.doi.org/10.2307/1387341.

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26

Sosis, Richard. "The last Talmudic demon? The role of ritual in cultural transmission." Philosophical Transactions of the Royal Society B: Biological Sciences 375, no. 1805 (2020): 20190425. http://dx.doi.org/10.1098/rstb.2019.0425.

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Recent work on the evolution of religion has approached religions as adaptive complexes of traits consisting of cognitive, neurological, affective, behavioural and developmental features that are organized into a self-regulating feedback system. Religious systems, it has been argued, derive from ancestral ritual systems and continue to be fuelled by ritual performances. One key prediction that emerges from this systemic approach is that the success of religious beliefs will be related to how well they are connected to rituals and integrated with other elements of the religious system. Here, I

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Frenkel, Miriam. "Adaptive Tactics: The Jewish Communities Facing New Reality." Medieval Encounters 21, no. 4-5 (2015): 364–89. http://dx.doi.org/10.1163/15700674-12342202.

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The paper deals with particular tactics, established during the Fatimid era, and thus additional to the traditional ones they already possessed, which permitted the Jews to define their niche within Fatimid society. It presents three of these tactics: 1. Production of historical and genealogical documents in order to ameliorate the status of dhimmīs and to achieve an intermediate position of privileged dhimmī. This is illustrated by an analysis of a Geniza document designed as a historical bill of rights accorded by the Prophet Muḥammad to the Jews of Khaybar. 2. The writing of literary-liturg

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Ferguson, Jauhara, Elaine Howard Ecklund, and Connor Rothschild. "Navigating Religion Online: Jewish and Muslim Responses to Social Media." Religions 12, no. 4 (2021): 258. http://dx.doi.org/10.3390/rel12040258.

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Although social media use among religious communities is proliferating, significant gaps remain in our understanding of how religious minorities perceive social media in relation to their faith and community. Thus, we ask how individuals use religion to frame moral attitudes around social media for Jews and Muslims. Specifically, how does social media shape understandings of community? We analyze 52 interviews with Jews and Muslims sampled from Houston and Chicago. We find that Jews and Muslims view social media as a “double-edged sword”—providing opportunities to expand intracommunal ties and

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Rabin, Elliott. "Alex Pomson and Howard Deitcher, editors,Jewish Day Schools, Jewish Communities: A Reconsideration(The Littman Library of Jewish Civilization, Oxford, England, 2009)." Journal of Jewish Education 76, no. 1 (2010): 92–95. http://dx.doi.org/10.1080/15244110903534098.

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30

White, L. Michael. "Synagogue and Society in Imperial Ostia: Archaeological and Epigraphic Evidence." Harvard Theological Review 90, no. 1 (1997): 23–58. http://dx.doi.org/10.1017/s0017816000006179.

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This study presents and analyzes evidence for the social location and organization of Jewish groups in the environs of Rome, specifically from the port city of Ostia. Scholars have generally recognized that the presence of a thriving Jewish community in Rome, as elsewhere in the eastern Mediterranean, is a crucial element to understanding developments in the Christian movement throughout the first centuries CE. Such discussions have become more common in recent studies. Still, one will look long and hard in New Testament and early Christian studies to find direct discussion of the primary data

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Cohn-Sherbok, Dan. "Jewish Faith and the Holocaust." Religious Studies 26, no. 2 (1990): 277–93. http://dx.doi.org/10.1017/s0034412500020424.

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Throughout their long history suffering has been the hallmark of the Jewish people. Driven from their homeland, buffeted from country to country and plagued by persecutions, Jews have been rejected, despised and led as a lamb to the slaughter. The Holocaust is the most recent chapter in this tragic record of events. The Third Reich's system of murder squads, concentration camps and killing centres eliminated nearly 6 million Jews; though Jewish communities had previously been decimated, such large scale devastation profoundly affected the Jewish religious consciousness. For many Jews it has se

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Skokova, Nadia. "The East Galician Zionist Federation and the Polish Governments of 1922–1926." Scripta Judaica Cracoviensia 18 (2021): 85–104. http://dx.doi.org/10.4467/20843925sj.20.006.13874.

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The fledgling processes of the single-state governmental system of the reborn Polish state in 1920 were intended to deal with many current challenges and historical backgrounds. The article analyses the causes and different contexts and conditions which were forged to initiate the Polish-Jewish negotiations of 1925. The primary attention is focused on the solutions to the economic crisis and its consequences. Also, we consider the in-house situation between different factions in the Jewish Club to better understand all the pros and cons that made the future agreements possible. To provide such

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33

Wallet, Bart. "‘Bringing in Those Who Are Far’: Jewish Sociology and the Reconstruction of Jewish Life in Post-War Europe." Journal of Religion in Europe 9, no. 2-3 (2016): 225–46. http://dx.doi.org/10.1163/18748929-00902003.

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Sociology played a major role in the reconstruction of European Jewry after 1945. It offered a putatively objective language, enabling Jews of different religious and political leanings to collaborate. With Jewish communities having been devastated by the war, policy makers now sought quantitative data regarding composition, orientation, and the needs of these populations. Through institutions, journals and conferences, American Jewish theories, and models were transferred to Europe, but were channelled for a distinct function. Demographic research and Jewish community centres were developed w

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34

Chan, Michael Jay. "Reflecting on Roots: Robert Jenson's Theology of Judaism in a Pentecostal Key." Journal of Pentecostal Theology 20, no. 1 (2011): 27–37. http://dx.doi.org/10.1163/174552511x554555.

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AbstractThe identity of 'Israel' has been important for Pentecostals for some time, especially in circles influenced by dispensationalism. Recent developments in ecumenical studies suggest that it is possible to construct an alternative theology of Judaism. Ecumenist Robert Jenson argues that Judaism's continued commitment to the Torah reflects God's will, even though it represents an implicit 'no' to Christ. This is because Jesus' resurrected Jewish body is only made available to the world through both church and synagogue. While problems remain in Jenson's work, a pneumatological rereading o

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Rozenblit, Marsha L. "The Struggle Over Religious Reform in Nineteenth-Century Vienna." AJS Review 14, no. 2 (1989): 179–221. http://dx.doi.org/10.1017/s0364009400002609.

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In 1871, the board of the Jewish community of Vienna attempted to reform Sabbath and holiday services in the two synagogues under its official jurisdiction. Following the guidelines established by the Leipzig Synod in 1869, the board decided to remove from the liturgy all prayers that called for a return of the Jewish people to the land of Israel and for the restitution of the ancient sacrificial system of worship. In addition, Vienna's Jewish leaders announced that the introduction of an organ, the symbol of the Reform movement, was a good idea. The board never implemented these radical refor

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Baumgarten, Elisheva. "Daily Commodities and Religious Identity in the Medieval Jewish Communities of Northern Europe." Studies in Church History 50 (2014): 97–121. http://dx.doi.org/10.1017/s0424208400001674.

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The Hebrew chronicle written by Solomon b. Samson recounts the mass conversion of the Jews of Regensburg in 1096.’ The Jews were herded and forced into the local river where a ‘sign was made over the water, the sign of a cross’ and thus they were baptized, all together in the same river. The local German rivers play another role in the accounts of the turbulent events of the Crusade persecutions. They were also the place where Jews evaded conversion, drowning themselves in water, rather than being baptized by what the chronicles’ authors call the ‘stinking waters’ of Christianity. Reading thes

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Avi Decter. "Jewish Communities on the Ohio River: A History (review)." American Jewish History 94, no. 4 (2008): 368–70. http://dx.doi.org/10.1353/ajh.0.0100.

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Bodian, Miriam. "Sacred Communities: Jewish and Christian Identities in Fifteenth-Century Germany (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 22, no. 2 (2004): 164–66. http://dx.doi.org/10.1353/sho.2004.0008.

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Conway-Jones, Ann. "The New Testament: Jewish or Gentile?" Expository Times 130, no. 6 (2018): 237–42. http://dx.doi.org/10.1177/0014524618812672.

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The Jewish Annotated New Testament, edited by Amy-Jill Levine and Marc Brettler, has recently been republished in a second edition. It performs the vital task of correcting Christian misunderstandings, distortions, stereotypes and calumnies to recover the various Jewish contexts of Jesus, Paul, and the early Christian movement. This is a welcome development in the painful history of Jewish–Christian relations. There is a danger, however, in the book’s Christian reception, of a kind of nostalgia for ‘Jewish roots’—an expectation that by returning to Jesus’ original message, and an ‘authentic’ J

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Blank, Yishai. "Localising Religion in a Jewish State." Israel Law Review 45, no. 2 (2012): 291–321. http://dx.doi.org/10.1017/s0021223712000064.

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Cities in Israel are regulating religion and controlling religious liberty. They decide whether to close down roads during the Sabbath, whether to limit the selling of pork meat within their jurisdiction, whether to prohibit sex stores from opening, and whether to allocate budgets and lands to religious activities. They do all that by using their regular local powers as well as special enablement laws which the Israeli parliament enacts from time to time. The immediacy of these issues, the fact that the traditional powers – business licensing, traffic and road control, spending, and more – of

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Roemer, Nils. "Jewish Traveling Cultures and the Competing Visions of Modernity." Central European History 42, no. 3 (2009): 429–49. http://dx.doi.org/10.1017/s0008938909990045.

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During the nineteenth century, Jews in the German lands received, in exchange for their religious, cultural, and political transformation, civic liberties. Viewing the national as the realm of cultural interaction, production, and contestation has underlined the tortuous and conflicted process of German Jews' integration. Yet, at the dawn of modernity, Jewish communities in Germany grew out of temporal and spatial networks that the emerging nation-state absorbed only in a very limited fashion. As Stuart Hall has observed, for diasporic communities, memories about the past homeland and the inte

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Trebilco, Paul. "Why Did the Early Christians Call Themselves ἡ ἐκκλησία?" New Testament Studies 57, № 3 (2011): 440–60. http://dx.doi.org/10.1017/s0028688511000087.

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It is argued that ἐκκλησία was first used by the Hellenists, probably in Jerusalem, and that it was chosen because of its strong background in thelxx. This raises the issue of why ἐκκλησία was chosen rather than συναγωγή, which occurs over twice as often in thelxx. The case is put that ἐκκλησία was chosen because συναγωγή was already in use by Jewish communities as a designation for their groups and their buildings. This view has not been argued for in detail, and the implications of this choice have not been fully explored. Through the use of ἐκκλησία the Hellenists could express their contin

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Splitter, Wolfgang. ",,Wir bitten euch, dieses Geld anzunehmen“ Jüdische Hilfe für die Salzburger und Berchtesgadener Emigranten 1732/33." Zeitschrift für Religions- und Geistesgeschichte 63, no. 4 (2011): 332–47. http://dx.doi.org/10.1163/157007311798293566.

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AbstractThe expulsion of the Lutherans from the Catholic Archbishopric of Salzburg and adjacent Berchtesgaden is a prominent example of early modern confessional migration. Until now, however, the liberal support these emigrants enjoyed from Jewish individuals and entire Jewish communities on their way to Brandenburg-Prussia and other Protestant territories has not yet received any scholarly attention of note. Based on contemporary sources, this article analyzes all known cases of Jews aiding these expellees. While anti-Jewish sentiments widely persisted among German Lutherans, pietist theolog

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Power, Patricia A. "Blurring the Boundaries: American Messianic Jews and Gentiles." Nova Religio 15, no. 1 (2011): 69–91. http://dx.doi.org/10.1525/nr.2011.15.1.69.

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Messianic Judaism is usually equated with Jews for Jesus, an overtly missionizing form of ethnically Jewish Evangelical Christianity that was born in the American counter-culture revolution of the 1970s. The ensuing and evolving hybrid blend of Judaism and Christianity that it birthed has evoked strong objections from both the American Jewish and mainline Christian communities. What begs an explanation, though, is how a Gentile Protestant missionary project to convert the Jews has become an ethnically Jewish movement to create community, continuity, and perhaps a new form of Judaism. This pape

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Taylor, Nicholas H. "Caligula, the Church of Antioch and the Gentile Mission." Religion and Theology 7, no. 1 (2000): 1–23. http://dx.doi.org/10.1163/157430100x00090.

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AbstractThis study examines such data as are available regarding the impact of the crisis which confronted Jewish communities in many parts of the Roman Empire during the reign of Gaius Caligula (37-41 CE). Particular attention is given to Antioch on the Orontes, and to the Christian community which emerged there and was to become a major force both in the spread of Christianity and in the conversion of Gentiles to a hitherto Jewish movement. It is argued that the crisis was a major catalyst in changing the character of the Christian church in Antioch, so that it acquired an identity distinct

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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 (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 cul

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Shulman, Jacob. "Strongly Traditional Judaism: A Selective Guide to World Wide Web Resources in English." Judaica Librarianship 10, no. 1 (2000): 6–13. http://dx.doi.org/10.14263/2330-2976.1145.

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Annotated list of about forty selected World Wide Web sites in English that are relevant to understanding the more traditionally religious Jewish community. The sites include resource indexes and information about kosher food, Jewish calendars, music, communities, and Torah learning. The sites are classified into 13 categories. The article concludes with a glossary, references, and an index. Updated mid-January 1998.

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Lieber, Laura S. "With One Voice: Elements of Acclamation in Early Jewish Liturgical Poetry." Harvard Theological Review 111, no. 3 (2018): 401–24. http://dx.doi.org/10.1017/s0017816018000172.

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AbstractIn this essay, the Rosh Hashanah Shofar service poems by the Jewish poet Yose ben Yose (fourth or fifth century CE, Land of Israel) are read through the lens of the Late Antique practice of acclamation. Yose's surviving body of works is limited, but he was influential within the Jewish tradition, and his poems have long been noted for their use of formal features such as fixed-word repetitions and refrains—features which align not only with poetic norms from the biblical period to Late Antiquity but also with the practice of acclamation. Jews attended (and performed in) the theater and

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Goldstein-Sabbah, S. R. "The Power of Philanthropy." Endowment Studies 4, no. 1-2 (2020): 40–65. http://dx.doi.org/10.1163/24685968-04010004.

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Abstract This article explores aspects of Middle Eastern and North African (mena) Jewry in the first half of the twentieth century through their engagement with philanthropy. Specifically, this article demonstrates how many urban Jewish communities in mena adopted and adapted Western European philanthropic structures to fit the needs of their local communities by engaging with multiple public spheres (Jewish, Arab, imperial) that were, at times, in conflict with each other. By highlighting the transnational nature of mena Jewry in the twentieth century, this article demonstrates the importance

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Katz, Nathan. "The Judaisms of Kaifeng and Cochin: Parallel and Divergent Styles of Religious Acculturation." Numen 42, no. 2 (1995): 118–40. http://dx.doi.org/10.1163/1568527952598594.

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AbstractThis comparative study of the religious life of the Jewish communities of Kaifeng, China, and Cochin, India, contributes to our understanding the mechanisms by which a religion becomes acculturated into its environment. Borrowing the metaphor of foregrounding/backgrounding from Gestalt psychology, both the plasticity and tenacity of Judaism are emphasized.

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