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Relevant bibliographies by topics / Hebrew Judaism

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Journal articles
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Academic literature on the topic 'Hebrew Judaism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Hebrew Judaism"

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Kohn, Rachael L. E. "Hebrew Christianity and Messianic Judaism." Religion Today 3, no. 3 (October 1986): 1–4. http://dx.doi.org/10.1080/13537908608580603.

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Ruppenthal Neto, Willibaldo. "2 Macabeus e os cânones grego, judaico e cristão." Caminhando 24, no. 1 (June 11, 2019): 153. http://dx.doi.org/10.15603/2176-3828/caminhando.v24n1p153-165.

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RESUMOO presente artigo visa analisar a relação do livro de 2 Macabeus com os cânones grego (LXX), judaico (Bíblia Hebraica) e cristão (das diversas denominações). Além de se averiguar a relevância do livro para a história do judaísmo, se destaca a relação com os cânones como evidência de sua importância teológica e de sua difusão no contexto helenístico.ABSTRACTThis article aims to analyze the relationship between the book of 2 Maccabees and the Greek (LXX), the Jewish (Hebrew Bible) and the Christian (of the various denominations) canons. In addition, aims to ascertain the relevance of the book to the history of Judaism, showing the relation with the canons as evidence of its theological importance and its diffusion in the Hellenistic context.RESUMENEl presente artículo busca analizar la relación del libro de 2 Macabeos con los cánones griego (LXX), judío (Biblia hebrea) y cristiano (de las diversas denominaciones). Además, busca también averiguar la relevancia del libro para la historia del judaísmo, destacando la relación con los cánones como evidencia de su importancia teológica y de su difusión en el contexto helenístico.

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Walfish, Barry. "Encyclopedia Interrupta, or Gale's Unfinished: the Scandal of the EJ2." Judaica Librarianship 16, no. 1 (December 31, 2011): 195–209. http://dx.doi.org/10.14263/2330-2976.1012.

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Encyclopedias are important reference works. They are meant to summarize the state of knowledge in any given field and convey it to both the layperson and the scholar in a clear, concise manner. For Jews and Judaism, the first major effort in this regard was the Jewish Encyclopedia of 1906, which drew upon the knowledge of a cadre of European and American scholars of the Science of Judaism (Wissenschaft des Judentums). Its successor the German Encyclopaedia Judaica began to appear in 1929 but was interrupted in 1934 by the rise of Nazism. It had only reached the end of the letter L. After the war, efforts resumed which resulted in the production of two major encyclopedias, The Hebrew Encyclopaedia Hebraica (ha-Entsiklopedyah ha-‘Ivrit), completed in 1982, and the English Encyclopaedia Judaica (henceforth EJ1), which first appeared in 1971 followed by a corrected edition in 1972. Both works were published in Israel and are considered to be major achievements. The latter used a lot of material from both its German and Hebrew predecessors.

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Gartenhaus, Solomon. "Judaism, Mathematics, and the Hebrew Calendar (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 22, no. 3 (2004): 138–40. http://dx.doi.org/10.1353/sho.2004.0063.

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Wohlberg, Max. "Judaism and Hebrew Prayer (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 12, no. 3 (1994): 145–46. http://dx.doi.org/10.1353/sho.1994.0057.

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Polliack, Meira. "Rethinking Karaism: Between Judaism and Islam." AJS Review 30, no. 1 (April 2006): 67–93. http://dx.doi.org/10.1017/s0364009406000031.

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Since the late nineteenth century, scholars have tried to explain Karaism in light of comparative scripturalist trends in the history of religion. These trends manifest a common desire to reinstate the revelational text (i.e., the Hebrew Bible, the Qur'an) as the sole basis for religious law and practice. They deny or considerably delimit, on the other hand, the role of “received tradition” (i.e., Jewish torah she-be‘al peh, Islamic Sunnah) as an independent or complementary source of religious authority and legislation. Consequently, the Karaites’ rejection of Jewish oral law as codified in the Mishnah and Talmud and their attempt to reinstate the Hebrew Bible (in its entirety) as the binding source for Jewish law and religious practice, have often been described as the Jewish variation on the theme of sola scriptura.1

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Silva, Valmor Da, and Severino Celestino da Silva. "The Messiah in Judaism and Christianity." Caminhos 15, no. 2 (December 19, 2017): 249. http://dx.doi.org/10.18224/cam.v15i2.6035.

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Abstract: the article presents the different conceptions of Messiah in Judaism and in Christianity. Although present in other cultures and religions, the concept of messianism is defined in the Jewish religion, influenced mainly by contexts of crisis. Even if it is a fundamental concept, it is not always convergent. In the Hebrew Bible several messianisms were developed, with proposals of Messiah king, priest and prophet. The figure of David was fundamental in defining various types of messianism, but it was in the post-exile period or in the second temple that messianic ideas developed. At the beginning of the Christian era, the effervescence of messianic proposals sharpened popular expectations. Candidates for messiahs referred to the models of tradition, especially Moses as liberator, Aaron as priest, David as king and Judas Maccabee as military and politician. Christianity resumes texts and ideas about the Messiah, but changes the interpretation, concentrating it on the person of Jesus of Nazareth, called the Christ, the Anointed or the Messiah. Although Jesus embodies various traits of Jewish messianism, he privileges the image of the poor, servant, suffering, peacemaker, merciful and supportive Messiah in the struggle for justice. Despite the different understandings, Messianism must be a cause of common effort between Jews and Christians for peace and justice in the world. O Messias no Judaísmo e no Cristianismo Resumo: o artigo apresenta diferentes concepções de Messias no Judaísmo e no Cristianismo. Embora presente em outras culturas e religiões, o conceito de messianismo se define na religião judaica, influenciado sobretudo pelos contextos de crise. Mesmo se tratando de um conceito fundamental, ele nem sempre é convergente. Na Bíblia Hebraica, se desenvolveram vários messianismos, com propostas de Messias rei, sacerdote e profeta. A figura de Davi foi fundamental para definir diversos tipos de messianismo, mas foi no período do pós-exílio ou do segundo templo que as ideias messiânicas se desenvolveram. No início da era cristã, a efervescência de propostas messiânicas aguçava as expectativas populares. Candidatos a messias traziam como referência os modelos da tradição, principalmente Moisés como libertador, Aarão como sacerdote, Davi como rei e Judas Macabeu como político e militar. O Cristianismo retoma textos e ideias sobre o Messias, mas muda a interpretação, concentrando-a na pessoa de Jesus de Nazaré, chamado o Cristo, o Ungido ou o Messias. Embora Jesus encarne traços diversos do messianismo judaico, ele privilegia a imagem do Messias pobre, servo, sofredor, pacificador, misericordioso e solidário na luta pela justiça. Apesar das diferentes compreensões, o messianismo deve ser motivo de esforço comum entre judeus e cristãos, em vista da paz e da justiça no mundo.

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Machiela, Daniel A., and Robert Jones. "Was there a Revival of Hebrew during the Hasmonean Period?" Journal of Ancient Judaism 12, no. 2 (June 2, 2021): 217–80. http://dx.doi.org/10.30965/21967954-12340022.

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Abstract Since the end of the nineteenth century, many scholars have held that there was a revival of the Hebrew language during the Hasmonean period, associated with a growing nationalistic sentiment under Hasmonean leadership at that time. Other scholars have rejected this idea, opting instead for a revival of the language at different times, or for no revival at all. Though the idea of a national revival of Hebrew has often been used to explain various historical or literary phenomena in early Judaism, serious defenses of this position have been lacking. In this article, we examine much of the relevant literary, epigraphic, and archeological evidence in order to reassess the idea of a revival of Hebrew associated with Hasmonean rule. In light of this evidence, we conclude that such a revival finds strong literary and archaeological support, and may justifiably be assumed by historians of Second Temple period Judaism.

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ABERBACH, DAVID. "Nationalism, Reform Judaism and the Hebrew Prayer Book." Nations and Nationalism 12, no. 1 (January 26, 2006): 139–59. http://dx.doi.org/10.1111/j.1469-8129.2005.00234.x.

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Radford Ruether, Rosemary. "Judaism and Christianity in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 2 (1997): 163–66. http://dx.doi.org/10.1163/156853597x00083.

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AbstractIn Earth's Insights, Baird Callicott argues that Hebrew scripture, because of its more communal and this-worldly standpoint, is more amenable to environmental ethics than the New Testament. I enumerate other insights from this tradition, portraying a three-way relation in which nature has its own autonomy, as well as reciprocal interrelation with the human and with God.

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Dissertations / Theses on the topic "Hebrew Judaism"

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Kunin, Seth Daniel. "A structuralist analysis of Hebrew mythology." Thesis, University of Cambridge, 1993. https://www.repository.cam.ac.uk/handle/1810/272384.

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Aitken, James Keltie. "Studies in the Hebrew and Greek text of Ben Sira, with special reference to the future." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/251979.

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Adang, Camilla Patricia Wilhelmina Maria. "Muslim writers on Judaism and the Hebrew Bible from Ibn Rabban to Ibn Ḥazm /." Nijmegen, 1993. http://catalogue.bnf.fr/ark:/12148/cb356041308.

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Beach, Maxine C. "Edom among the nations: the roles of Edom in the Hebrew Bible." Thesis, Boston University, 1994. https://hdl.handle.net/2144/37118.

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Thesis (Ph.D.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
This dissertation examines the roles Edom played in the Hebrew Bible. The oracles against the nations included in the prophetic books anticipate the complete destruction of the Edomites by Yahweh and connect that destruction to the divine plan for the restoration of Israel. The goal of the dissertation is to determine how Edom became cast in this role. The approach of this study is first to review the archaeological data that have been used to recreate Edom's history. Early research was biased by a desire to fit the results to the Hebrew Bible. Evaluation of the data shows the close development of these two nations. It also reveals an Edomite presence in the Negev late in the monarchy and during the restoration after exile. The place of Edom in the biblical "histories" is analyzed. I then show how the oracles against Edom transform motifs introduced in the histories, such as the theophany from Sier. Edom was held responsible for participating in the destruction of Jerusalem by Babylon in 587 B. C. E. This event created a theological crisis since Edom was spared and Israel was destroyed. This crisis was dealt with in the oracles against Edom by anticipating that Edom will be eliminated. I conclude that Edom is remembered by Israel as unique amongst the nations. The postexilic period produces oracles against Edom to assist the community to deal with the difficulties of restoration. As the oracles move toward the apocalyptic, the divine plan includes the destruction of Edom.
2031-01-01

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Paul, Eddie. "Shibboleth into silence : a commentary on presence in the Hebrew Bible." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61113.

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In the Hebrew Bible, literary patterns of revelation and concealment are based on humanity's initial encounter with God in the Garden of Eden. God asks the question "Where are you?" Adam and Eve reveal themselves by articulating their concealment behind the fig leaf. This paradox effects their exile from Eden, and their progeny must henceforth mediate this paradox in their future verbal intercourse with God.
It is the intention of this work to suggest how in certain textual passages, this paradox is defined and structured according to a literary dichotomy of language and silence. After the exile, biblical characters proclaim their presence before God by uttering a password ("Here I am") which is, in effect, an existential utterance of dialogic reconstruction. Through various literary devices, I hope to show how this "vertical" dialogue is re-established by Adam and Eve's progeny, and how the biblical narrator(s) uses language to show silence as a "phenomenon" of the word.

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Jordan, David John. "An Offering of Wine: An Introductory exploration of the role of wine in the Hebrew Bible and ancient Judaism through the examination of the semantics of some keywords." University of Sydney. Department of Semitic Studies, 2003. http://hdl.handle.net/2123/482.

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The significance of wine to the residents of ancient Palestine is demonstrated by the large number of archaeological sites where a wine making installation has been identified and the role wine plays in the Hebrew Bible, the major work of literature to survive from ancient Palestine. The role of wine in the Hebrew Bible has generated a large volume of material, although this has been partly driven by the ongoing temperance debate. Despite this there has been little or no thorough research as to which words and thus passages should be investigated to comprehensively examine wine in the Hebrew Bible. In addition those studies which do exist do not demonstrate any in-depth knowledge of wine production and its implications in translating and interpreting the Hebrew Bible. This work aims to address these two issues. The origin of wine demonstrates that wine was known in Palestine during the Biblical period. Agriculture and Diet provide information as to the value and context of wine production. Semantic tools detail the linguistic information for examination of the ancient Hebrew words related to wine. The styles and production methods of wine and other alcoholic beverages in the ancient world set limits for the identification of beverages. All other information must be considered in the light of these four areas. The core of this work is an examination of the key words related to wine: the likely members of the ancient Hebrew semantic field of wine the key words for grape, vine and vineyard and three words identified as installations used in wine production. It is only after such detailed examination that any in-depth study of wine in the Hebrew Bible should be considered.

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Williams, Benjamin James. "Commentary on Midrash Rabba in the sixteenth-century : the Or ha-Sekhel of Abraham ben Asher." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:316c6192-8bcd-48f0-af2c-12f6a4830e78.

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The Or ha-Sekhel of Abraham ben Asher (Venice, 1567) is of great importance in the history of the study of midrash because it is the first book in which Genesis Rabba was accompanied by commentaries, one spuriously attributed to Rashi and the other written by Abraham ben Asher himself. The composition of a commentary on a midrash was something of a novelty in the mid-16th-century; immediate precedents are hard to identify. Yet, several such commentaries and a large number of prints of Midrash Rabba were published at this time, suggesting that the status of this ‘anthology of midrashim’ was undergoing a period of transition. The need for a correct text and the explanation of obscure vocabulary was foremost in the minds of interpreters such as Issachar Berman of Poland. However, the increasing importance of midrash in the sermons of the Iberian immigrants to the Ottoman Empire also inspired the composition of more discursive commentaries. The homiletic nature of Abraham ben Asher’s expositions suggests that they should be seen in this context. His incorporation of an earlier commentary falsely attributed to Rashi into the Or ha-Sekhel might be understood as an effort to ground his innovative presentation of Genesis Rabba as a text requiring thorough study and the guidance of learned commentators in the work of Rashi himself. Understanding the way Abraham ben Asher has compiled these texts in the Or ha-Sekhel sheds new light on the pervasive interest in midrash in the 16th-century and the outpouring of commentaries on Midrash Rabba at this time.

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Francisco, Edson de Faria. "Masora Parva Comparada: Comparação entre as Anotações Massoréticas em Textos da Bíblia Hebraica de tradição Ben Asher em Isaías, capítulos de 1 a 10." Universidade de São Paulo, 2002. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-12062003-225729/.

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A atividade massorética surgiu aproximadamente no século VII na Babilônia e chegou ao seu auge por volta do século X, com os trabalhos dos massoretas de Tiberíades, Israel, principalmente com o último massoreta da família Ben Asher, Aarão ben Moisés ben Asher. A tradição tiberiense do ramo Ben Asher, entre outras tradições, nunca conheceu uma forma absolutamente uniforme e fixa que não pudesse apresentar algum tipo de divergência ou contradição, seja na vocalização ou na acentuação. A Massorá também apresentava suas próprias diferenças e contradições. Esta pesquisa pretende analisar notas massoréticas divergentes da Masora Parva nos dez capítulos do livro de Isaías em três textos de tradição Ben Asher: o Códice de Alepo A, o Códice de Leningrado B19a (L) e a Biblia Hebraica Stuttgartensia (BHS). Os dois primeiros são os principais manuscritos massoréticos que seguem a tradição Ben Asher e os mais relacionados entre si e além disso, são frutos da atividade massorética ocorrida nos séculos X e XI. A BHS, a principal edição crítica do texto bíblico hebraico surgida no século XX, é baseada no texto e na Massorá de um dos manuscritos Ben Asher, o Códice L. Ao analisar as diferenças nas notas mencionadas, este estudo pretende discutir a razão das divergências das notas massoréticas e os métodos de composição de tais notas por parte dos dois massoretas responsáveis por cada um dos dois manuscritos mencinados, o Códice A e o Códice L. Será analisada também a forma de composição empregada na Massorá da BHS cujo editor, Gérard E. Weil, teve como objetivo fazer um comentário massorético menos contraditório e mais detalhado. O método adotado por Weil é analisado tendo em vista a prática empregada pelos massoretas por volta dos séculos X e XI.
The masoretic activity appeared in circa VII century in Babylon and its pinnacle was in circa X century, with the works of Tiberias masoretes in Israel, especially with the last of the Ben Asher family, Aaron ben Moses ben Asher. The Tiberian masoretic tradition of the Ben Asher branch, amongst other traditions, never had an exact and uniform pattern that would avoid divergence and contradiction both in the vocalization and the marking with accents. The Masorah itself shows its differences and contratitions. This work aims at analysing divergent masoretic notes from Masora Parva in the first ten chapters of the book of Isaiah in three texts of Ben Asher tradition, namely Alepo Codex A, Leningrad Codex B19a (L) and Biblia Hebraica Stuttgartensia (BHS). The first two texts are the most correlated and the main masoretic manuscripts that follow Ben Asher tradition. Furthermore, they are the outcome of the masoretic activity that took place in the X and XI centuries. BHS, the most important critical edition of the Hebrew biblical texts dates from XX century and is based in the text and in the Masorah of one of Ben Asher manuscripts, the Codex L. Analysing the differences in the above-mentioned sources, this work intends to discuss the reasons of the divergences and contraditions in the masoretic notes and the methods of composition of the notes used by two of the main masoretes in charge of the Codex A and the Codex L. The composition of the Masorah of BHS whose editor, Gérard E. Weil, aimed at making a more detailed and less contradictory masoretic commentary will also be analysed. The method adopted by Weil is analysed focusing on the practice of the masoretes in circa X and XI centuries.

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Rudavsky-Brody, Miriam. "Solomon ibn Gabirol and Samuel ibn Naghrela: An Examination of Life and Death." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1374014712.

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Key, Andre Eugene. "What's My Name? An Autoethnography of Ethnic Suffering and Moral Evil in Black Judaism." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/147090.

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African American Studies
Ph.D.
This study examines the problem of ethnic suffering and moral evil in Black Judaism. Black Judaism has been traditionally studied along anthropological and sociological lines, as a result, the core beliefs and theological issues which animate the faith tradition have not been the subject of critical study. This dissertation uses an African-American centered theoretical perspective and a black theology methodological approach to produce an autoethnography of my experiences living as a member of the Hebrew Israelite community. This study suggests that Black Judaism is best understood through an examination of the problem of black theodicy meaning the belief in an omnipotent and benevolent deity while acknowledging the historical oppression of African Americans. Black Judaism articulates a belief in black theodicy which asserts that African Americans are victims of divine punishment and must "repent" in order to experience liberation from ethnic suffering and moral evil in the form of anti-Black racism and white supremacy. This belief in deserved punishment has led Black Judaism into a state of mis-religion. By engaging in the process of gnosiological conversion I will identify the oppressive features of Black Judaism and offer corrective measures. Finally, this dissertation will discuss ways in which Black Judaism can conceive of liberation without the need for appeals to redemptive suffering. Concomitantly I will discuss the articulation of a Hebrew Israelite ethno-religious identity which is not predicated on the belief of redemptive suffering. Instead, I propose the basis for a restructuring of the core beliefs of Black Judaism based on humanocentric theism.
Temple University--Theses

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Books on the topic "Hebrew Judaism"

1

Gabai, Hyman. Judaism, mathematics, and the Hebrew calendar. Northvale, N.J: Jason Aronson, 2002.

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Sanikiże, Levan. Habiruel -- Israel -- Hebrew --. Tbilisi: "University" Publishers, 1995.

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This Hebrew Lord. San Francisco: Harper & Row, 1988.

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Flender, Reinhard. Hebrew psalmody: A structural investigation. Jerusalem: Magnes Press, Hebrew University, 1992.

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Judaism and Hebrew prayer: New perspectives on Jewish liturgical history. Cambridge: Cambridge University Press, 1993.

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Studies in the Hebrew Bible and early rabbinic Judaism. New York: G. Wolf, 1994.

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Laʼu, Y. M. Foundations: Basic concepts of Judaism. Tel-Aviv: Yedioth Ahronoth, 2012.

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Karen, Trager, and Mason Patrice Goldstein, eds. Hebrew through prayer =: [Derekh tefilah]. West Orange, NJ: Behrman House, 1997.

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Claudia, Grossman, and Justice Lori, eds. [Hineni] =: The new Hebrew through prayer. Springfield, N.J: Behrman House, 2001.

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Haas, Shelly O., Jacqueline, ill., ed. Mommy never went to Hebrew school. Rockville, MD: Kar-Ben Copies, 1989.

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Book chapters on the topic "Hebrew Judaism"

1

Davies, Philip R. "Judaism and the Hebrew Scriptures." In The Blackwell Companion to Judaism, 37–57. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470758014.ch3.

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Aaron, David H. "The Doctrine of Hebrew Language Usage." In The Blackwell Companion to Judaism, 268–87. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470758014.ch16.

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Munk, Reinier. "Moses Mendelssohn’s Conception of Judaism." In Studies in Hebrew Literature and Jewish Culture, 309–20. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-6202-5_19.

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Greenspahn, Frederick E. "What Is the Hebrew Bible?" In The Wiley-Blackwell History of Jews and Judaism, 13–24. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232897.ch1.

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Meyer, Anthony R. "M. E. Stone, Ancient Judaism: New Visions And Views." In Perspectives on Hebrew Scriptures IX, edited by Ehud Ben Zvi and Christophe Nihan, 719–22. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463235635-069.

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Blenkinsopp, Joseph. "The Household in Ancient Israel and Early Judaism." In The Blackwell Companion to the Hebrew Bible, 169–85. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch10.

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Geller, Stephen A. "Priests and Levites in the Hebrew Bible." In The Wiley-Blackwell History of Jews and Judaism, 35–52. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232897.ch3.

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Lemaire, Andrè. "Schools and Literacy in Ancient Israel and Early Judaism." In The Blackwell Companion to the Hebrew Bible, 207–17. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch12.

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Jaffee, Martin S. "Gabrielle Boccaccini, Roots of Rabbinic Judaism: An Intellectual History, from Ezekiel to Daniel." In Perspectives on Hebrew Scriptures I, 676–80. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210823-070.

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Jones, Scott C. "Janse, Sam, “You Are My Son”: The Reception History Of Psalm 2 In Early Judaism And The Early Church." In Perspectives on Hebrew Scriptures VIII, edited by Ehud Ben Zvi, 594–98. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235505-060.

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