Academic literature on the topic 'Jerusalem Center for Biblical Studies'
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Journal articles on the topic "Jerusalem Center for Biblical Studies"
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Horbury, William. "Holy land and diaspora in The Book of Wisdom." Journal for the Study of the Pseudepigrapha 30, no. 1 (September 2020): 6–20. http://dx.doi.org/10.1177/0951820720939545.
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Wisdom is considered against the background of the incidence of these themes in the Israelite sapiential corpus and usage of “diaspora” and related vocabulary. In writings which, like Wisdom, developed biblical tradition in the Greek and early Roman periods it seems that far-reaching modification of the negative Pentateuchal overtones of diaspora did not exclude them, but scattering could be treated as an experience of all Israel, and old views of Jerusalem as the center of Israelite settlement could displace thoughts of diaspora separation. In Wisdom likewise “diaspora” seems absent from the chapters on Solomon, where Jerusalem is the sacred center of an empire; the treatment of the exodus notes Egyptian sojourn, but emphasis lies not on separation from home but on the one people of God found everywhere.
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Aviam, Mordechai. "The Decorated Stone from the Synagogue at Migdal." Novum Testamentum 55, no. 3 (2013): 205–20. http://dx.doi.org/10.1163/15685365-12341433.
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Abstract In the center of the first century CE synagogue which was discovered at ancient Magdala (Migdal), a large decorated stone block was found. It is covered with decorative-symbolic elements on four sides and on the upper face as well, standing on four short legs. As the façade is carrying the Temple’s Menorah, this article will suggest that all other elements are not decorative but rather symbolic and symbolizing the Temple in Jerusalem. Another conclusion is that the block was used as a base for the Torah reading table in the synagogue. These symbols show that there was a very strong connection between Galileans and Jerusalem with the Temple in its center, and that there is an important reflection and relations between Jewish symbolism and Jewish heavenly mysticism as it appears in ancient Jewish sources, both Biblical and non-Biblical.
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Richey, Madadh. "Goliath among the Giants: Monster Decapitation and Capital Display in 1 Samuel 17 and Beyond." Journal for the Study of the Old Testament 45, no. 3 (February 12, 2021): 336–56. http://dx.doi.org/10.1177/0309089220950348.
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A single verse near the conclusion of 1 Samuel 17 mentions that after defeating Goliath, David took the giant’s severed head to Jerusalem (1 Sam. 17.54). The present paper argues that this text’s communicating of David’s preeminence through his act of decapitation draws on the widespread understanding of heads as uniquely powerful and vulnerable, while triumph over a giant or monstrous body casts the future Israelite king as uniquely dominant over monstrous enemies at the physical extreme. Narratives of monster-combat that center an adversary’s head and its subsequent display are widespread; the present paper discusses the Gilgamesh/Ḫumbaba and Perseus/Medusa narratives, with their corresponding visual art manifestations, to show how the biblical allusion to monstrous capital display functions socially and literarily to constitute David’s power.
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Hrytsiuta, Oksana. "Development of studies in biblical archaeology in the Kyiv Theological Academy in the second half of XIX century." Materials and studies on archaeology of Sub-Carpathian and Volhynian area 23 (November 26, 2019): 396–401. http://dx.doi.org/10.33402/mdapv.2019-23-396-401.
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The article highlights the contribution of the Kyiv Theological Academy to the deployment of research in biblical archaeology. Contribution of the Academy's teachers to the development of biblical archaeology in Ukraine is revealed. An object of biblical archaeology as a science is the study of various manifestations of the life of the biblical (Old Jewish) people. They are reflected in the New and Old Testaments, civil literature and, especially, in the material evidence of ancient times. In the territory of the Russian Empire, biblical archaeology began to develop in the XIX century. On the territory of Ukraine, an authoritative centre for the development of this area was the Kyiv Theological Academy. The results of their scientific research were published on the pages of the journal “The Proceedings of the Kyiv Theological Academy” under the heading “Jewish Language and Biblical Archaeology”. It covered the study of ancient material culture as a biblical source. Thus, in 1874, in the journal was published the Russian translation of the book “A Guide to Biblical Archaeology” by K. Kayle. On the pages of his book, the author formed the basic principles of biblical archaeology science. In the 60 years of the XIX century Professor O. Olesnitsky (1842–1907) worked as a teacher of biblical archeology at the Kyiv Theological Academy. He worked as an archeologist at the excavations of the fortification wall of Jerusalem. He managed to put the study of biblical archaeology on a strictly scientific ground. A thorough study of the methods of biblical archaeology belongs to M. Makkoevsky. He had the goal to explore life and the last days of Christ. In his work, he tried to answer a number of practical theological questions. The works of Kyiv researchers have demonstrated excellent mastery of advanced methods of excavation and analysis of archaeological material, which were later widely used in other archaeological practices. Key words: biblical archaeology, Kyiv Theological Academy, A. Olesnitsky, M. Makkaevsky, K. Kayle.
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Rogers, Patrick. "Book Reviews: Liber Annus XLII. Published by the Franciscan Biblical Centre: Jerusalem, 1993. Pp. 496. N.p." Irish Theological Quarterly 64, no. 3 (September 1999): 312–13. http://dx.doi.org/10.1177/002114009906400310.
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Leuchter, Mark. "The Cult at Kiriath Yearim: Implications from the Biblical Record." Vetus Testamentum 58, no. 4 (2008): 526–43. http://dx.doi.org/10.1163/156853308x348204.
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AbstractKiriath Yearim typically appears as little more than a geographical setting throughout the narratives and poetry of the Bible, and in some cases it is alluded to in such veiled terms that interpreters have often times not even noticed the allusion. This is understandable when we consider the principle events that take place in or around the city within the Biblical narrative: the conquest under Joshua, the fall of the Elides, the capture and the eventual return of the Ark from the Philistines, and the momentous installation of the Ark in Jerusalem under David. In all of these cases, attention is commanded by the dramatic circumstances and personalities involved as part of a larger historical yarn. Yet in each of these episodes, the circumstances involving Kiriath Yearim involve brief and subtle but concrete references to the city's cultic dimensions and point to its position as a major cult center in pre-Monarchic Israel. Additional passages from the prophetic corpus provide greater detail regarding a once-flourishing cult at Kiriath Yearim that had withered in subsequent eras, but which still occupied a position in the nation's religious consciousness and memory and which became an important theme in the prophetic discourse of the 8th through 6th centuries BCE.
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Briks, Piotr Mieszko. "Christian Worship at the Tomb of the Prophet Samuel on Mount Joy." Biblical Annals 11, no. 3 (July 16, 2021): 519–46. http://dx.doi.org/10.31743/biban.12323.
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One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.
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Hummel, Daniel G. "A “Practical Outlet” to Premillennial Faith: G. Douglas Young and the Evolution of Christian Zionist Activism in Israel." Religion and American Culture: A Journal of Interpretation 25, no. 1 (2015): 37–81. http://dx.doi.org/10.1525/rac.2015.25.1.37.
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AbstractG. Douglas Young, the founder of the American Institute of Holy Land Studies (now Jerusalem University College), is a largely forgotten figure in the history of Christian Zionism. Born into a fundamentalist household, Young developed an intense identification with Jews and support for the state of Israel from an early age. By 1957, when he founded his Institute, Young developed a worldview that merged numerous strands of evangelical thinking—dispensationalism, neo-evangelicalism, and his own ideas about Jewish-Christian relations—into a distinctive understanding of Israel. Young's influence in American evangelicalism reached a climax in the years 1967–1971. This period, and Young's activism therein, represents a distinct phase in the evolution of Jewish-evangelical relations and evangelical Christian Zionism. Young's engagement with the Israeli state prefigured the Christian Zionists of the 1980s.This article examines Young's distinctive theology and politics and situates them in intellectual and international contexts. It argues that Young sought to place Christian Zionism at the center of American evangelicalism after 1967 and that his effort was only partially successful. While Young spoke to thousands of evangelicals, trained hundreds of students, and sat on boards and committees to broaden the appeal of Christian Zionism, he also met stiff resistance by some members of the American evangelical establishment. The Jerusalem Conference on Biblical Prophecy, which saw Young collide with Carl F. H. Henry, a leading American evangelical, illustrates the limits of Young's efforts. Ultimately, a look at Young reframes the rise of Christian Zionism among American evangelicals and situates activism in Israel as central to the development of Jewish-evangelical relations in the twentieth century.
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Schwöbel, Christoph. "The Trinity between Athens and Jerusalem." Journal of Reformed Theology 3, no. 1 (2009): 22–41. http://dx.doi.org/10.1163/156973109x403705.
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AbstractThis article uncovers the roots of the doctrine of the Trinity in the 'prototrinitarian grammar of discourse on God' of the New Testament and in its Old Testament presuppositions. Contrary to the well-worn thesis of Harnack, it is argued that it was Jerusalem rather than Athens—i.e., the biblical witness rather than Greek metaphysics—that gave rise to the dogma of the Trinity. Greek metaphysics only came in when the early Christians had to express the universality of the truth they claimed for God's self-disclosure through Christ in the Spirit by engaging with Greek philosophy. This was a risky experiment, since it implied a conceptual redefinition that went against the doctrine's original import. It is shown, however, that the crucial link to the biblical witness was re-established by the Cappadocian fathers and subsequently adopted by the Council of Constantinople (381).
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Goldstein, Ronnie. "Jeremiah between Destruction and Exile: From Biblical to Post-Biblical Traditions." Dead Sea Discoveries 20, no. 3 (2013): 433–51. http://dx.doi.org/10.1163/15685179-12341285.
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Abstract This article focuses on the affinities and divergences between the processes that the traditions about Jeremiah underwent within extra-biblical literature and those that occurred within the Hebrew Bible itself. The narratival frameworks of many of the pseudepigraphical stories about Jeremiah focus on the period following the destruction of the city and the traditions regarding Jeremiah’s fate in the wake of the destruction take a fluid form in post-biblical literature. Accordingly, the article deals particularly with the fate of the prophet by the Babylonian conquest of Jerusalem; the traditions about Jeremiah in chains; the historization process linking Jeremiah and Gedaliah; the different geographical traditions regarding the location of Jeremiah after the exile; the development of the traditions regarding Jeremiah and his relation to Baruch; and the portraying of prophecy as needing preparation.
Dissertations / Theses on the topic "Jerusalem Center for Biblical Studies"
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Matty, Nazek. "Historical reconstruction of Sennacherib's campaign against Judah and Jerusalem in 701 B.C." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:52c94dd4-db51-4af0-88bc-5b6f9940af34.
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This thesis has attempted a reconstruction of Sennacherib’s campaign against Judah in 701. The purpose of this resconstruction has not been to reach a definitive picture of the events of 701 but rather to come to the best possible hypothesis based upon a wide study of the relevant texts. The best historical hypothesis concerning what happened in 701 must attempt to give equal weight to each piece of evidence in each relevant area, whether literary or archaeological. My justification for returning to this much-discussed area therefore is that previous scholarship has failed to meet this criterion for giving the best historical hypothesis. Over the course of my investigation I examined the relevant Assyrian inscriptions, not merely those relating to the third campaign, and the purported instances of biblical evidence, as well as engaging with archaeological and literary considerations. I showed that the most important theories offered up to this point each contradict or contend with an important piece of contrary evidence. Then, I suggested a view of my own which is, as far as possible, commensurate with all the evidence available.
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Lowe, John Francis. "Baldwin I of Jerusalem: Defender of the Latin Kingdom of Jerusalem." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1029.
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The reign of King Baldwin I (1100-1118) has thus far received little noteworthy attention by historians as the important pivotal period following the First Crusade conquest of Jerusalem in 1099. The two decades of his rule marked the extension of Latin conquests in the east, most notably by the conquest of the important coastal cities of Arsulf, Acre, Caesarea, Beirut and Sidon. These vital ports for the early Latin Kingdom of Jerusalem provided outlets to the sea for commerce, as well as safe harbors for incoming assistance from the west. Further, Baldwin led in the establishment of strong secular control over ecclesiastical authorities, and provided a model of administration for subsequent monarchs to follow until the loss of the kingdom in 1187.
Baldwin's contributions to these developments are presented here in a bibliographical framework to illustrate both his important place in crusader historiography, as well as to gauge the significance of his memory in contemporary literature as a second Joshua archetype. The conquest of Jerusalem and the decades that followed were extraordinarily perilous for the western "colonial" transplants, and thus a Biblical precedent was sought as an explanation to the success of the crusaders. This thesis argues that Fulcher of Chartres, the chaplain and primary contemporary biographer of Baldwin I, saw a parallel with the Biblical figure of Joshua as beneficial to posterity. By the establishment of Baldwin's memory in such a context, Fulcher of Chartres encouraged further western support for the Latin Kingdom, and reveals the important trials that faced Jerusalem's first Latin king.
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Carstens, Jack E. "Examination of the Biblical texts that form the basis of evangelical Christian support for Israel, with special reference to the response of the International Christian Embassy Jerusalem." Master's thesis, University of Cape Town, 2008. http://hdl.handle.net/11427/10189.
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Includes bibliographical references (leaves 113-116).The thesis is set against a background of growing support for Israel and the Jewish people from the Evangelical Christian world. This phenomena is attracting attention from many quarters, including secular as well as religious parties. This support is all the more pronounced because it is happening despite a barrage of antagonism directed against Israel by the world press, international human rights groups and by groundswell of hatred from the Muslim world. In the eyes of their detractors, Israel is an occupying force that is dehumanizing the Palestinians who are the victims of Zionist colonialism.
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Clough, Daniel M. "St. Lawrence of Brindisi: Mary in the Psalms as Model of the Spiritual Life." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1624398994284175.
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Wilkins, Ryan T. "The Influence of Israelite Temple Rites and Early Christian Esoteric Rites on the Development of Christian Baptism." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2908.
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This thesis seeks to answer the question of the origin of some of the most fundamental additions made to early Christian baptism. Christian baptism began in a relatively simple liturgical form, but became, by the fourth century, a much more dramatic set of initiation rituals. Among the added elements to baptism were washing ceremonies in the nude, physical anointing with oil, being marked or signed with the cross on the forehead, and receiving white garments. Scholars have proposed different theories as to the origins of these baptismal rituals. Some claim the elements existed in the New Testament practice of the rite. Others have supposed that the Christian church adopted the elements from either the Jewish synagogue or from contemporary pagan modes of initiation. This thesis argues that the initiation rituals of the Israelite tabernacle and temple provide a much more likely source for the added elements of Christian baptism. The esoteric practices of the temple priests became the esoteric tradition of early Christianity. The rites of this temple-oriented esoteric tradition in both the Old and New Testaments parallel, and may have been the origin for, the evolutions made to Christian baptism during the third and fourth centuries of the church. Christian groups such as the Valentinians provide evidence of higher esoteric rites being interpreted as baptism. Somehow the esoteric rites of the Israelite temple and the esoteric rites of early Christianity were adopted into the practice of Christian baptism.
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Kim, Sunhee. "The concepts of sacred space in the Hebrew Bible: meanings, significance, and functions." Thesis, 2014. https://hdl.handle.net/2144/15160.
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The objective of this dissertation is to explore the meanings, significance, and functions of sacred space developed in the Hebrew Bible. A wide range of categories, models, and geographical forms of biblical sacred space will be presented: the cosmos, Mt. Zion, the Land of Israel, Jerusalem, the Temple, the Tabernacle, sanctuaries and sacred sites, the high places, and the micro-scales of cultic installations, such as the Ark, altars, sacred poles, and sacred pillars. From a biblical point of view, the two realms of the sacred and the profane co-exist. The sanctity of a place can be restricted and intensified to a certain zone of space or micro-scales of cultic installations. It can also be extended to a wider scope of space, such as the entire sanctuary, the entire city, the entire land, or the cosmos.
These models of sacred space used in the biblical texts reflect the manifestation of the specific worldview that is governed by the concept of holiness and the particular concepts of God associated with the notions of divine dwelling presence, divine glory, and divine rest. The Israelite model of sacred space emphasized in a particular biblical text can also represent related transformations of the functions, meanings, and significance of the concepts of sacred space. For instance, the establishment of the Temple of Solomon in Jerusalem signifies the transformation of the legitimate place of worship in ancient Israelite religion, from a dynamic model to a permanent, static one. Its meanings, significance, and functions are now contingent upon the fixed location in Jerusalem.
This dissertation provides evidence of the plurality of meanings, significance, and functions of the concepts of sacred space in the Hebrew Bible. This exploration of the biblical concepts of sacred space includes a discussion of various issues: defining forms, sources of sanctity, rules of access and boundaries, and contexts and uses of biblical sacred space. The exploration also includes consideration of the distinctive intentions of various biblical writers and their perspectives on geographical and spatial realities.
Books on the topic "Jerusalem Center for Biblical Studies"
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Jerusalem and the nations: Studies in the Book of Isaiah. Sheffield: Sheffield Phoenix Press, 2011.
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What has Jerusalem to do with Beijing: Biblical interpretation from a Chinese perspective. Harrisburg, Penn: Trinity Press International, 1998.
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Hand guide to the future: A guidebook for interpreting the signposts on the road to New Jerusalem. DeBary, FL: Longwood Communications, 1996.
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Pelikan, Jaroslav Jan. What has Athens to do with Jerusalem?: Timaeus and Genesis in counterpoint. Ann Arbor: University of Michigan Press, 1997.
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Chilton, Bruce D. The temple of Jesus: His sacrificial program within a cultural history of sacrifice. University Park, Pa: Pennsylvania State University Press, 1992.
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Elgvin, Torleif. Israel and Yeshua. Jerusalem, Israel: Caspari Center for Biblical and Jewish Studies, 1993.
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The temple of Jesus: His sacrificial program within a cultural history of sacrifice. University Park, Pa: Pennsylvania State University Press, 1992.
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Räpple, Eva Maria. The metaphor of the city in the Apocalypse of John. New York: P. Lang, 2004.
Find full textBook chapters on the topic "Jerusalem Center for Biblical Studies"
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Fant, Clyde E., and Mitchell G. Reddish. "Rhodes." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0021.
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Nearly two million visitors a year come to the historic island of Rhodes to enjoy its sun, beaches, and famous medieval city. Rhodes is the largest island of the Dodecanese, or Twelve Islands, although there are actually two hundred small islands that compose the group. Historically it was the home of the world-renowned Colossus of Rhodes, one of the seven wonders of the ancient world. It is also mentioned in the Bible as one of the ports visited by the boat carrying the Apostle Paul to Jerusalem on his return from his third, and last, missionary journey. The island of Rhodes lies much closer to Turkey than to Greece, but it can be easily reached by frequent flights from Athens or by ferry from Piraeus (14 hours), the port of Athens; from Kusadasi through Samos (6 hours); or from Bodrum, Marmaris, or Fethiye (between 1½ and 2 hours). Flights are also available from Thessaloniki and Crete, and in summer from Santorini and Mykonos as well. Because of its favorable location close to the shoreline of Asia Minor and between Greece and Israel, Rhodes was favored for development in antiquity. Both its eastern and western ports were frequented by traders and merchants, and numerous ancient writers mention it as a place of both economic and cultural achievement. In the 4th century B.C.E. Rhodes even surpassed Athens as a center for trade and commerce. The island also became renowned for its school of rhetoric, founded in 324 B.C.E., at which such distinguished Romans as Cicero, Julius Caesar, Pompey, and Tiberius studied. Famous citizens of Rhodes included the poet Apollonios and the sculptors Pythocretes (who created the famed Nike of Samothrace, which was dedicated by the citizens of Rhodes to commemorate their victory over Antiochus III in 190 B.C.E.) and Chares of Lindos (sculptor of the Colossus of Rhodes). The world-famous Laocoön, a sculpture that depicts the priest of Apollo and his children in the grip of two great snakes, was produced by three sculptors from Rhodes, Agesander, Athinodoros, and Polydoros.
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Davis, Ellen F. "Reading the Story Once More—1–2 Chronicles." In Opening Israel's Scriptures, 407–14. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190260545.003.0043.
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NARRATIVELY SPEAKING, 1–2 Chronicles moves back in time, long before Ezra–Nehemiah—indeed, to the beginning of biblical time, to Adam, whose name is the first word in the book. At the other end, Chronicles draws to a close with exactly the same event and even the same words with which Ezra–Nehemiah begins: Cyrus’s decree that YHWH has charged him to rebuild the temple in Jerusalem (2 Chr 36:22–23; cf. Ezra 1:1–3). Accordingly, the Talmud asserts that Ezra wrote most of Chronicles, and Nehemiah finished it (Bava Batra 15a). In 1832, Leopold Zunz, the first scholar of Jewish studies as a modern academic discipline, argued that Ezra–Nehemiah and Chronicles are two parts of a single work. Although that view prevailed for more than a century, in the last fifty years it has been forcefully challenged. On the basis of the two books’ different linguistic usages and theological perspectives, most would now see them as separate compositions. Ezra–Nehemiah may have been among the literary sources used by the author of Chronicles, and likely both were subsequently reworked as they were synchronized into the final account of people and events running from Adam to the restoration community in Jerusalem....
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"David's Warfare Against the Philistines in the Vicinity of Jerusalem (2 Sam 5,17-25; 1 Chron 14,8-16)." In Studies in Historical Geography and Biblical Historiography, 150–64. BRILL, 2000. http://dx.doi.org/10.1163/9789047400349_014.
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"Joint Declaration by Professor Moshe Ma'oa (Truman Institute of the Advancement of Peace of the Hebrew University of Jerusalem) and 01. Sari Nosseibeh (Head of the Jerusalem Center for Strategic Studies, MAQDES) At the conclusion of the First Israeli-Palestinian International Academic Conference on water." In Studies in Environmental Science, 529. Elsevier, 1994. http://dx.doi.org/10.1016/s0166-1116(08)71437-7.
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Fitelberg, Gary. "Shmuel A. Arthur Cygielman Jewish Autonomy in Poland and Lithuania until 1648." In Polin: Studies in Polish Jewry Volume 15, 480–81. Liverpool University Press, 2002. http://dx.doi.org/10.3828/liverpool/9781874774716.003.0032.
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This chapter details a collection of documents on Jewish autonomy in Poland and Lithuania in the sixteenth and seventeenth centuries. This collection is an English translation of the last section of Dr Shmuel A. Arthur Cygielman’s Hebrew-language version, which was published by the Shazar Center in Jerusalem in 1991. The chapter maintains that the book is a valuable tool for anyone who desires a better acquaintance with the primary sources on Jewish life in Poland and Lithuania. It is a fascinating study dealing with Jewish communal autonomy, and above all the kahal system, affording valuable insights into Jewish life in the towns where Jews lived. On the basis of excerpts from original source materials, the author describes the structure of Jewish self-government and the economic issues of concern to the Jews in their everyday lives.
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Wynot, Edward D. "Yisrael Gutman, The Jews of Warsaw 1939-1943: Ghetto, Underground, Revolt. Bloomington: Indiana University Press. 1982. Pp. 487." In Polin: Studies in Polish Jewry Volume 1, 398–400. Liverpool University Press, 2004. http://dx.doi.org/10.3828/liverpool/9781904113171.003.0049.
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This chapter reviews Yisrael Gutman's The Jews of Warsaw 1939–1943: Ghetto, Underground, Revolt (1982). Yisrael Gutman, Professor of Jewish History at the Hebrew University of Jerusalem and Director of the Yad Vashem Research Center, has undertaken the challenging task of describing the major trends and developments that occurred in the Warsaw Ghetto during its unhappy existence. Himself a former resident of the Ghetto and participant in the Uprising, the author sets three major objectives for his work. The first objective is to consider the ‘character and conduct’ of the Warsaw Jews under increasingly stressful conditions. The second is to discuss the intellectual and psychological methods used to deal with the many pressures of daily living. The third objective is to analyse the evolution of the militant Jewish resistance movement that culminated in the Uprising. In pursuing his goals, Gutman focuses on the three main collective actors in this complex story: the Germans and their collaborators, their Jewish victims, and the Poles, both those in Warsaw and in the London-based exile government.
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Prager, Leonard. "Israel Bartal, Ezra Mendelsohn and Chava Turniansky (eds.), Studies in Jewish Culture in Honour of Chone Shmeruk. Jerusalem: The Zalman Shazar Center for Jewish History, 1993. 546 pp." In Studies in Contemporary Jewry: XI: Values, Interests, and Identity, 298–300. Oxford University Press, 1996. http://dx.doi.org/10.1093/acprof:oso/9780195103311.003.0053.
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Fant, Clyde E., and Mitchell G. Reddish. "Sardis." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0044.
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A city with a strong and vibrant Jewish community during the Roman period, as well as a center for the worship of Artemis and home to a significant Christian community, Sardis is an intriguing place to visit for anyone interested in biblical studies or ancient religious history. The partially restored 3rd-century-C.E. synagogue in the city is the largest known synagogue outside Palestine from ancient times. Ancient shops, a bath-gymnasium complex, and the Temple of Artemis provide glimpses of the life of this ancient city. Once the capital of the ancient Lydian Kingdom, Sardis (Sart) lies approximately 60 miles east of Izmir along the modern highway (E96/300) connecting Izmir to Ankara in the Hermus River valley (today called the Gediz River). Portions of the ruins of Sardis are situated adjacent to the highway and are easily accessible. The ancient city was built along the Pactolus River, a tributary of the Hermus, and at the foothills of the Tmolus Mountains. The city’s acropolis was strategically located atop a spur of the Tmolus Mountains. The Tmolus Mountains (or Mt. Tmolus) were, according to some ancient traditions, the birthplace of the gods Dionysus and Zeus. Sardis first came to prominence during the 1st millennium B.C.E. when it served as the center of the powerful Lydian kingdom, which encompassed most of the western half of Asia Minor. The Lydians supposedly were the first to develop a technique to dye wool and also to invent dice games, knucklebones, and other games. (Interestingly, archaeologists found a terra-cotta die in the ruins at Sardis.) Legend says that Midas, the mythical Phrygian king, was able to rid himself of his golden touch by bathing in the Pactolus River. As a result, the sands of the river turned to gold. Though legendary, this account points nonetheless to the enormous wealth enjoyed by the Lydian kingdom. The earliest Lydian rulers belonged to the Heraclid dynasty, which according to Herodotus (5th-century-B.C.E. Greek historian) lasted 505 years. They were succeeded by the Mermnad dynasty, of which the first king was Gyges (r. ca. 680–ca. 652 B.C.E.).
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Zohar, Zvi. "Walter E. Weiker, Ottomans, Turks and the Jewish Polity: A History of the Jews of Turkey. Lanham, New York and London: Jerusalem Center for Public Affairs and University Press of America, 1992. xvi + 369 pp." In Studies in Contemporary Jewry: XI: Values, Interests, and Identity, 295–96. Oxford University Press, 1996. http://dx.doi.org/10.1093/acprof:oso/9780195103311.003.0052.
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Błoński, Jan. "Chone Shmeruk. The Esterke Story in Yiddish and Polish Literature. A Case Study in the Mutual Relations of Two Cultural Traditions. Jerusalem: Studies of the Center for Research on the History and Culture of Polish Jews, The Hebrew University. 1985. Pp. 119." In Polin: Studies in Polish Jewry Volume 1, 360–61. Liverpool University Press, 2004. http://dx.doi.org/10.3828/liverpool/9781904113171.003.0034.
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This chapter explores Chone Shmeruk's The Esterke Story in Yiddish and Polish Literature (1985). This book focuses on the Esterke story, which concerns Casimir the Great's Jewish mistress called Ester (Esterke, Esterka). The story of Esterka was a very flexible legend. It was first used by Poles to condemn the privileges granted by Casimir to the Jews; later, it became a symbol for the possibility of amicable understanding between the two people and even measured assimilation. For the Jews, Yiddish literature came to see it as the self-sacrifice made by a Jewess to improve the lot of the Jews. It was viewed in this literature as indicative of Jewish success, but also disillusionment or even betrayal.
Conference papers on the topic "Jerusalem Center for Biblical Studies"
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"Evaluation of a Transdisciplinary Cancer Research Training Program for Under-Represented Minority Students." In InSITE 2019: Informing Science + IT Education Conferences: Jerusalem. Informing Science Institute, 2019. http://dx.doi.org/10.28945/4343.
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Aim/Purpose: This paper will describe the initial development of systems to evaluate research education activities of a U.S. academic Partnership to train minority students as cancer researchers and provide preliminary data from monitoring Partnership activities during the first six months. Background: There is increased focus on multidisciplinary/transdisciplinary research training programs. However, few training programs have included detailed evaluations to assess their outcomes and effectiveness. Methods: The Temple University/Fox Chase Cancer Center and Hunter College Regional Comprehensive Cancer Health Disparity Partnership (TUFCCC/HC Cancer Partnership, or the Partnership) is a recently-initiated center focused on training individuals from under-represented minorities (URMs) as cancer researchers. Evaluation of the training activities involves detailed specification of goals for each of the Partnership’s Cores; objectives for addressing each goal; measures and indicators to determine progress towards each objective; and data sources to provide information for the measures/indicators. Contribution: This paper will provide important information for evaluation of training programs focused on students from URM populations and development of transdisciplinary research education programs. Findings: Goals, objectives, measures, and data sources for evaluation of the Partnership’s Research Education Core (REC) were developed jointly by personnel from the REC and the Planning Evaluation Core (PEC) in an iterative process. These measures capture the training activities led by the REC (e.g., number of seminars and workshops), scientific output by trainees (e.g., papers and grants), and ability of the program to meet trainees’ goals and expectations. Recommendations for Practitioners and Researchers: Evaluation plans for transdisciplinary training programs need to be developed prior to program initiation. Evaluation measures should be jointly specified by training and evaluation personnel, then reviewed and revised in an iterative process. Impact on Society: This program is intended to enhance diversity among cancer researchers and increase studies to address disparities in cancer care. Future Research: The PEC will oversee the evaluation of Partnership training activities over the five year period and assist Partnership leaders in ensuring successful outcomes.
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"Transforming a First-year Accounting Course Using a Blended Learning Pathway." In InSITE 2019: Informing Science + IT Education Conferences: Jerusalem. Informing Science Institute, 2019. http://dx.doi.org/10.28945/4305.
Full textAbstract:
[This Proceedings paper was revised and published in the 2019 issue of the journal Issues in Informing Science and Information Technology, Volume 16] Aim/Purpose: Blended learning can transform students experience and learning in higher education. Although the literature extensively explores benefits of blended learning, limited research exists to provide a detailed design principle for implementing instructional activities in blended courses and its usage as tool to influence learning outcomes for second language first year accounting learners. Background: The objective of this study is to find out how the learning experience of students was impacted and by designing and implementing blended learning and connectivity between online and face-to-face learning. This paper reviews the challenges and benefits of blended learning and highlights teachers’ and students’ perceptions on the impact of the connectivity of online and face-to-face activities on students’ learning. Methodology: Data was collected from students enrolled in the course using an open-ended questionnaire. There were 220 respondents, representing a response rate of 65%. Data was extracted from the online learning data and grade center. Teachers’ experiences and observations were also noted. The survey results were analyzed using content analysis. Contribution: Research focusing on blended learning design and implementation is limited, and there is no one size fits all when it comes to blended learning. Consequently, this paper contributes to the discussion by highlighting how second language, first-year accounting students benefit from blended learning and the connectivity between online and face-to-face activities. Increased flexibility for learners appears to be one of the most cited rationale for the combination of traditional with online instructional methods, however, this study evaluates blended learning as a tool for transforming the learning experience of second language, first year accounting students. Findings: Findings show that students benefit from blended learning, and connectivity between online and in-class activities allows students to exploit the advantages of both online and face-to-face learning. Students can see the relevance of what they are doing online and how that contributes to their in-class activities and, hence, are motivated to complete the activities. Recommendations for Practitioners: Educators should use a well-designed blended learning pathway to empower students to be in charge of their learning. Placing materials online creates more and better opportunities for engaging students in class. Institutional support is important when implementing blended learning. Recommendations for Researchers: There is a need for more studies on blended learning design and implementation. Future researchers may carry out more studies on how blended learning design affects student engagement and learning for second language learners in other courses. Impact on Society: A blended learning pathway would greatly benefit second language learners to learn better and empower them to be more independent as a self-directed learner who is able to utilize their time wisely. Community of practice is an excellent platform to encourage teaching teams to work together and create innovative teaching and assessment materials. Future Research: Future studies may carry out the study using other methods for example quantitative surveys and interviews to get a deeper understanding of both students and teachers’ perceptions and experiences.