Relevant bibliographies by topics / Jewish converts (Jewish law)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Jewish converts (Jewish law)'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Jewish converts (Jewish law)"

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Reches, Danni. "From Ben-Gurion to Venezuelan Converts." Revista da Faculdade de Direito da Universidade Federal de Uberlândia 49, no. 1 (September 7, 2021): 82–108. http://dx.doi.org/10.14393/rfadir-v49n1a2021-59063.

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This study analyzes the development of the unique Law of Return (LOR) of the State of Israel. The LOR is aimed at enabling the immigration of all Jews to Israel and can be viewed as an expression of Israel’s ethno-religious self-definition. The analysis includes amendments made to the LOR since its implementation in 1950 to today, and how different groups of Jewish immigrants have been affected by the law. Moreover, this paper introduces a case study that so far has not received the scholarly attention it deserves; the exodus from Venezuela and the particular case of nine Venezuelan converts to Judaism in accordance with the Conservative branch of the religion. The research uncovers that the LOR contains a core contradiction. While it should be assumed that everyone is treated equally before the law, discrepancies in the treatment of different individuals and groups of people with regard to the LOR continue taking place. The differences in treatment are due to the fact that terms such as ‘Jew’ and ‘Jewish convert’ are subjective in accordance withWeber’s theory on ethnicity and the terms have been given different meanings by Jewish religious law, the Supreme Court, and the legislative power. While recognizing that the definition of these terms form the identity of the State of Israel, which is heavily contested between Orthodox religious and secular forces since its establishment as a Jewish State – this study offers suggestions for approaches to dealing with the randomness of the LOR. These consist of two main points: clarifying who should be responsible for verifying the question of who is a Jew, and listing a set of criteria that a person should meet in order to be eligible for the LOR.
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Motzki, Harald. "The Role of Non-Arab Converts in the Development of Early Islamic Law." Islamic Law and Society 6, no. 3 (1999): 293–317. http://dx.doi.org/10.1163/1568519991223793.

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AbstractWestern scholarship has attached considerable importance to the role played by scholars of non-Arab descent in the formative period of Islamic law and jurisprudence. This view can be challenged. In a sample taken from a biographical collection of important legal scholars compiled in the fifth/eleventh century, "true" Arabs constituted the majority; three quarters of the non-Arab scholars had an eastern background and came from the regions of the former Sassanian empire; and only a few scholars had clearly Christian or Jewish roots. This result lends no support to the assumption that jurists of non-Arab descent brought solutions from their natal legal systems — Roman, Roman provincial and Jewish law — to early Islamic law.
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Martyn, Louis. "A Law-Observant Mission to Gentiles: The Background of Galatians." Scottish Journal of Theology 38, no. 3 (August 1985): 307–24. http://dx.doi.org/10.1017/s0036930600040989.

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That the early church was intensely and passionately evangelistic is clear to every reader of the documents that make up the New Testament. Equally clear, or so it would seem, is the scholarly consensus that when Christian evangelists took the step of reaching beyond the borders of the Jewish people, they did so without requiring observance of the Jewish law. The work of these evangelists, in turn, is said to have sparked a reaction on the part of firmly observant Jewish Christians, who, seeing the growth of the Gentile mission, sought to require observance of the Law by its converts. Struggles ensued, and the outcome, to put the matter briefly, was victory for the mission to the Gentiles, for the Law-free theology characteristic of that mission, and for the churches produced by it.
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Katz, David S. "The Abendana Brothers and the Christian Hebraists of Seventeenth-Century England." Journal of Ecclesiastical History 40, no. 1 (January 1989): 28–52. http://dx.doi.org/10.1017/s0022046900035417.

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One of the most striking features of the first decades of open Jewish resettlement in England is the speed with which Jews managed to integrate themselves into so many different spheres of English life. From the first appointment of a Jew as a broker on the Exchange in 1657 to the first Jewish knighthood in 1700, the story is one of a dramatic rise in the acquisition of rights, privileges and special consideration. So, too, had Jews long been a part of English intellectual and academic life, but before Cromwell's tacit permission of Jewish residence in 1656 only Jewish converts to Christianity dared to make their appearance at English universities. This pattern was broken with the Abendana brothers, Jacob (d. 1685) and Isaac (d. 1699), Hebrew scholars and bibliophiles who came to London from Holland after the Restoration. Jacob Abendana, in the last four years of his life, was rabbi of the Sephardic community in London; Isaac, from at least 1663, taught Hebrew at Oxford and Cambridge. Both men were very much in demand by English scholars, who turned to them to solve Hebraic problems of various kinds and to procure Hebrew books for themselves and for university libraries. Both brothers worked on the first translations of the Mishnah into European languages and thus helped make available to Christian scholars this central core of the Talmud, the Jewish ‘oral’ law. Finally, it was Isaac Abendana who invented the Oxford diary and thereby made a permanent mark on the social habits of the university in which he laboured.
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Byrne, Brendan. "Jerusalems Above and Below: A Critique of J. L. Martyn's Interpretation of the Hagar–Sarah Allegory in Gal 4.21–5.1." New Testament Studies 60, no. 2 (March 14, 2014): 215–31. http://dx.doi.org/10.1017/s0028688513000362.

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In several studies of Galatians, J. Louis Martyn has argued that in the allegory of Hagar and Sarah (4.1–5.1), the ‘two covenants’ of 4.24b, traditionally identified with Judaism and Christianity respectively, refer, on the one hand, to a Christian Jewish Law-observant Gentile mission, Teachers from whom are disturbing Paul's Galatian converts, and to the Law-free Gentile mission promulgated by Paul, on the other. In the light, particularly, of Paul's overall usage of ‘covenant’, Martyn's interpretation is not sustainable – though this need not imply a return to an anti-Jewish interpretation of the text.
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Jacobsen Follador, Kellen. "O discurso que não foi esquecido e permaneceu na memória. O preconceito antijudaico e a elaboração da alteridade conversa." Revista Grafía- Cuaderno de trabajo de los profesores de la Facultad de Ciencias Humanas. Universidad Autónoma de Colombia 11, no. 1 (January 29, 2014): 112. http://dx.doi.org/10.26564/16926250.511.

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ResumoNo final do século XIV muitos judeus foram convertidos ao cristianismo no reino de Castela e de acordo com a teologia cristã, o batismo purifica o pecador que se converte. Mas os cristãos-velhos não aceitaram os neófitos como verdadeiros cristãos e adaptaram o discurso antijudaico à alteridade conversa, formada por estigmas originários dos conflitos de representações, das divergências religiosas, sociais e econômicas.Palabras chave: Discurso, Antijudaísmo, Alteridade, Estigmas, Neófitos. Conversos.*********************************************************The discourse that wasn’t forgotten and remained in memory. The anti-jewish prejudice and the development of alterity of the convertAbstractAt the end of the fourteenth century many jews were converted to christianity in the kingdom of Castile and according to christian theology, baptism cleanses the sinner who repents. But the old christians didn’t accept the neophytes as true christians and adapted the anti-jewish discourse to alterity of the convert, formed by stigmas originating conflicts of representations, of religious, social and economic divergences.Key words: Discourse, Anti-jewish, Alterity, Stigmas, Neophytes, Converts.**********************************************************El discurso que no fue olvidado y se mantuvo en la memoria. El prejuicio anti-judío y el desarrollo de la alteridad del conversoResumenA finales del siglo XIV muchos judíos fueron convertidos al cristianismo en el reino de Castilla y según la teología cristiana, el bautismo limpia al pecador arrepentido. Pero los cristianos viejos no aceptaron a los neófitos como verdaderos cristianos y adaptaron el discurso antijudío a la alteridad del converso, formada por los estigmas originarios de los conflictos de representaciones, de las diferencias religiosas, sociales y económicas. Palabras clave: Discurso, Antijudaísmo, Alteridad, Estigmas, Neófitos, Conversos.
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Kleinman, Ron S. "Civil Law as Custom: Jewish Law and Secular Law—Do They Diverge or Converge?" Review of Rabbinic Judaism 14, no. 1 (2011): 11–36. http://dx.doi.org/10.1163/157007011x564832.

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Meyers, Jeffrey B. "The Thought of Samuel J. Levine at the Intersection of the Talmudic and Constitutional Law." Global Journal of Comparative Law 8, no. 2 (September 25, 2019): 211–35. http://dx.doi.org/10.1163/2211906x-00802005.

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Samuel J. Levine’s research and writing collected in the two-volume anthology, Jewish Law and American Law: A Comparative Study addresses the connection between contemporary American Law and ancient Talmudic Law through the lens of contemporary Constitutional Law and Professional Ethics. Professor Levine mines the legacy of the late Robert Cover and his theory of law and narrative in particular to draw out the similarities and differences between rabbinic interpretation of the Torah and judicial interpretation of the US Constitution. He also considers where Jewish ethics converge and diverge from professional rules of conduct in the legal profession. This article summarizes some of the key turns in Levine’s recently published collected works and reflects critically on their key themes.
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Goldenberg, David M. "“It Is Permitted to Marry a Kushite”." AJS Review 37, no. 1 (April 2013): 29–49. http://dx.doi.org/10.1017/s0364009413000020.

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A strange statement appears in Maimonides' (d. 1204) code of Jewish law, theMishneh Torah. When dealing with prohibited marriages, Maimonides writes that a convert from among the gentiles, including the seven Canaanite nations (Deuteronomy 7:3), may marry within the Jewish community. Originally there were some exceptions to this in regard to four nations: Ammon, Moab, Egypt, and Edom. However, Sennacherib, King of Assyria, commingled all the nations, and since then these four nations have been mixed up with all the other permitted nations, and they have all become permitted. “Thus a convert these days, whether he be an Edomite, an Egyptian, an Ammonite, a Moabite, a Kushite, or any other nation, whether male or female, is permitted to enter the community [of Israel, i.e. to marry within the community] immediately.”
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Bosanquet, Antonia. "The kitābī Wife’s Conversion to Islam: An Unusual Interpretation by Ibn Qayyim al-Jawziyya." Islamic Law and Society 27, no. 3 (August 6, 2020): 185–213. http://dx.doi.org/10.1163/15685195-00260a05.

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Abstract This essay analyzes Ibn Qayyim al-Jawziyya’s (d. 751/1350) teaching about the legal options open to a woman who converts to Islam while married to a Jewish or Christian husband. I argue that Ibn al-Qayyim’s preferred position is unusual for the eighth/fourteenth century in which he wrote, although it may derive from Ibn Taymiyya’s (d. 728/ 1328) teaching on the subject. In order to contextualize Ibn al-Qayyim’s view, I summarize the variety of approaches to single-spouse conversion that dominated in the first century AH, and the broad consensus on the topic that developed after this. Although female conversion to Islam has received some attention in historical studies, there has been less focus on the legal discourse surrounding this question. The essay seeks to contribute to this discussion.
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Dissertations / Theses on the topic "Jewish converts (Jewish law)"

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Curk, Joshua M. "From Jew to Gentile : Jewish converts and conversion to Christianity in medieval England, 1066-1290." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:996a375b-43ac-42fc-a9f5-0edfa519d249.

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The subject of this thesis is Jewish conversion to Christianity in medieval England. The majority of the material covered dates between 1066 and c.1290. The overall argument of the thesis contends that converts to Christianity in England remained essentially Jews. Following a discussion of the relevant secondary literature, which examines the existing discussion of converts and conversion, the principal arguments contained in the chapters of the thesis include the assertion that the increasing restrictiveness of the laws and rules regulating the Jewish community in England created a push factor towards conversion, and that converts to Christianity inhabited a legal grey area, neither under the jurisdiction of the Exchequer of the Jews, nor completely outside of it. Numerous questions are asked (and answered) about the variety of convert experience, in order to argue that there was a distinction between leaving Judaism and joining Christianity. Two convert biographies are presented. The first shows how the liminality that was a part of the conversion process affected the post-conversion life of a convert, and the second shows how a convert might successfully integrate into Christian society. The analysis of converts and conversion focusses on answering a number of questions. These relate to, among other things, pre-conversion relationships with royal family members, the reaction to corrody requests for converts, motives for conversion, forced or coerced conversions, the idea that a convert could be neither Christian nor Jew, converts re-joining Judaism, converts who carried the names of royal functionaries, the domus conversorum, convert instruction, and converting minors. The appendix to the thesis contains a complete catalogue of Jewish converts in medieval England. Among other things noted therein are inter-convert relationships, and extant source material. Each convert also has a biography.
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Fogle, Lauren French. "Jewish converts to Christianity in medieval London." Thesis, Royal Holloway, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.430466.

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Stock-Hesketh, Jonathan. "Law in Jewish intertestamental apocalyptic." Thesis, University of Nottingham, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361601.

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Edwards, Ronald William. "An examination of Lex talionis in its Old Testament contexts." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Owen, Janet L. "Evaluating theories and stereotypes of the attraction of Judaism to females in interfaith marriage." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=195800.

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Kriel, Elli. "Jewish converts, their communities and experiences of social inclusion and exclusion in post-apartheid South Africa." Doctoral thesis, University of Cape Town, 2017. http://hdl.handle.net/11427/25343.

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Set in a small minority community in South Africa, the Orthodox Jewish com-munity in Johannesburg, this study explores why a person would actively and volun-tarily seek minority status by converting into an ethnic-religious minority group. Taking a social constructionist approach to understanding religious conversion, it is argued that religious conversion to Orthodox Judaism is also a social process of becoming ethnically "Jewish". In this study, two types of converts are considered, namely con-verts who come to Judaism through marriage and converts for religious purposes. Through in-depth-interviews with rabbis and converts, experiences of social inclusion and exclusion, and the meaning of conversions is understood. This study finds that regardless of the path to conversion, belonging and identity are key reasons for con-version, and that it is an ethnic process that serves group and individual needs recip-rocally. At an individual level, becoming Jewish through conversion helps avoid social exclusion and achieves other social inclusions by acquiring membership in new com-munities and by forming new social identities. At a group level, the research shows that religious conversion is part of the group's broader concern for maintaining ethnic boundaries and is therefore an element of the politics of belonging. The research shows how conversion to a minority ethnic group in a plural environment becomes a social means to protect ethnic identity and avoid assimilation. By understanding con-version as the politics of belonging, the research explores the subjective experiences of citizenship at a group and individual level.
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Pardo, Deborah Elaine. "The status of the Jewish law in the messianic era from the Biblical period to the seventeenth century /." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32934.

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This thesis covers the status of the Jewish law in the messianic era as it was anticipated in Jewish texts from the biblical period until the seventeenth century. Although the predominant perspective is the law's perpetuity, a future idealized version was particularized in each age and stylized by various groups. The view of the law's continuity was challenged by streams of thought and ambiguities in the texts that allowed for changes and cessations in the law in messianic times. Concrete messianic movements, such as that of the New Testament in the first century and the Sabbatean movement of the seventeenth century, brought some of these underlying currents to the forefront with their reinterpretations of the law and their antinomian behaviour.
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Guttman, Rebecca. "Jewish law, Jewish ethics and Quebec's culture: potential influences on the experience of infertility for Hasidic women in Quebec." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=119397.

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The aim of this thesis is to examine reproductive technologies and infertility from the perspective of Orthodox Jewish ethics, law and culture. Treating infertility is a complex process; individuals vary in their course of treatment, taking into account their medical situation, religious beliefs, prevailing cultural norms, reproductive policy in their jurisdiction, financial constraints, and their community context. For Orthodox and ultra-Orthodox Jews, this context includes a religious and cultural imperative to procreate, as well as religious law and social preference dictating the most preferred types of family. Judaism is a particularly pronatalist religion, and has a large body of halakhic text on reproductive technologies. Jewish people living in North America may also be influenced in their infertility experience by the policies and cultural norms of the society in which they live. This thesis examines the aspects of halakha (Jewish law), Quebec policy, Orthodox Jewish ethics, and ultra-Orthodox and Hasidic Jewish culture that are likely to influence the experience of infertility for Hasidic Jewish women in Quebec. Orthodox Judaism has a strong legacy of opinion defining the nature of family and the importance of genetics. This paper examines the aspects of Judaism and Hasidic culture that might strongly influence this experience, and also examines aspects of Quebec's history and current policy that may also influence this experience, albeit from a different angle.
L'objectif de cette thèse est d'examiner les technologies de reproduction et de traitement de l'infertilité au point de vue de l'éthique, du droit et de la culture juive orthodoxe. Le traitement de l'infertilité est un processus complexe; les individus changent en cours de traitement. On doit tenir compte de leur dossier médical, de leur croyance religieuse, des normes culturelles en vigueur, de la politique de la reproduction dans leur juridiction, des contraintes financières et du contexte de leur communauté. Pour les juifs orthodoxes et ultraorthodoxes, ce contexte comprend un impératif religieux et culturel de procréer. Aussi, la loi religieuse et la préférence sociale dictent les types de familles les plus privilégiées. Le judaïsme est une religion prônant la natalité, et qui possède un grand corps de texte halakhique sur les technologies de reproduction. Les Juifs vivant en Amérique du Nord peuvent également être influencés dans leur expérience de l'infertilité par les politiques et les normes culturelles de la société dans laquelle ils vivent. Cette thèse examine les aspects de la Halakha (loi juive), la politique du Québec, l'éthique juive orthodoxe, et les cultures juives ultraorthodoxes et hassidiques qui sont susceptibles d'avoir une influence sur l'expérience de l'infertilité pour les femmes juives hassidiques au Québec. Le judaïsme orthodoxe possède un fort héritage quant à l'opinion qui définit la nature de la famille et l'importance de la génétique. Ce document examine les aspects du judaïsme hassidique et la culture qui pourraient influencer fortement cette expérience, et étudie également les aspects de l'histoire du Québec et de la politique actuelle qui peuvent aussi influer sur cette expérience, mais à partir d'un angle différent.
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Cohen, Jonathan. "Some aspects of the history of restitution in Jewish law." Thesis, University of Liverpool, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367053.

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Kimche, Alan Abraham. "The concept of human dignity (Kevod Haberiyot) in Jewish law." Thesis, Birkbeck (University of London), 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.428036.

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Books on the topic "Jewish converts (Jewish law)"

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Ṭoledano, Mordekhai. Sefer Maʻaśeh bet din: Pisḳe din, maʻarakhot, meḥḳarim ṿe-shiʻure halakhah mi-be dina rabati Yerushalayim ... [Jerusalem?]: Mekhon "Yabiʻa omer" she-ʻa. y. Bet midrash gavoha le-horaʼah ṿe-dayanut "Yabiʻa omer", 2010.

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Ṿe-ohev ger: Or ʻal ha-giyur be-Yiśraʼel : śiaḥ tsiburi, diyune halakhah, pulmus, nispaḥim. Alon Shevut, Gush ʻEtsyon: Mekhon "Tsomet", 2010.

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Tsevi, Zohar, ed. Transforming identity: The ritual transition from gentile to Jew - structure and meaning. London: Continuum, 2007.

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Sagi, Abraham. Transforming identity: The ritual transition from gentile to Jew : structure and meaning. London: Continuum, 2007.

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The bamboo cradle: A Jewish father's story = [Chu yao lan]. Jerusalem: Feldheim Publishers, 1988.

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Matilde, Conde Salazar, Pérez Martín Antonio, and Valle Rodríguez Carlos del, eds. La causa conversa. Madrid: Aben Ezra Editores, 2008.

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1861-1956, Tacchi Venturi Pietro, ed. "Pouring Jewish water into fascist wine": Untold stories of (Catholic) Jews from the archive of Mussolini's Jesuit Pietro Tacchi Venturi. Leiden: Brill, 2011.

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Farḳash, A. Mihu Notsri?: Meshumadim be-maʻarkhot ha-mishpaṭ ha-Yiśreʾeli. Yerushalayim: ʻAmiḳam, 1995.

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Porton, Gary G. The stranger within your gates: Converts and conversion in rabbinic literature. Chicago: University of Chicago Press, 1994.

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Farḳash, A. Mihu Notsri?: Meshumadim be-maʻarkhot ha-mishpaṭ ha-Yiśreʼeli. Yerushalayim: ʻAmiḳam, 1995.

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Book chapters on the topic "Jewish converts (Jewish law)"

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Ray, Jonathan. "“Although He Sinned”: Spanish Conversos Between Law, Theology, and Jewish Popular Perception." In Convivencia and Medieval Spain, 341–67. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96481-2_13.

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Levy, Benji. "Converts, Courts, and Conviction." In Covenant and the Jewish Conversion Question, 111–35. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-80145-8_5.

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Popovsky, Mark. "Jewish Law." In Encyclopedia of Psychology and Religion, 916–19. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_347.

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Hart, Curtis W., Erel Shalit, Mark Popovsky, Paul Giblin, Jeffrey B. Pettis, Mark Popovsky, Mark Popovsky, et al. "Jewish Law." In Encyclopedia of Psychology and Religion, 456–58. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_347.

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Jany, Janos. "Jewish Law." In Legal Traditions in Asia, 49–81. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43728-2_3.

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Popovsky, Mark. "Jewish Law." In Encyclopedia of Psychology and Religion, 1233–36. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_347.

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Stone, Suzanne Last. "Jewish law." In Routledge Handbook of Religious Laws, 157–67. New York, NY: Routledge, 2019. | Series: Routledge international handbooks: Routledge, 2019. http://dx.doi.org/10.4324/9781315518978-12.

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Westreich, Elimelech, and Avishalom Westreich. "Jewish law." In Routledge Handbook of Religious Laws, 221–38. New York, NY: Routledge, 2019. | Series: Routledge international handbooks: Routledge, 2019. http://dx.doi.org/10.4324/9781315518978-17.

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David, Joseph E. "Jewish law." In Routledge Handbook of Religious Laws, 95–107. New York, NY: Routledge, 2019. | Series: Routledge international handbooks: Routledge, 2019. http://dx.doi.org/10.4324/9781315518978-7.

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Capelli, Piero. "Jewish Converts in Jewish-Christian Intellectual Polemics in the Middle Ages." In Intricate Interfaith Networks in the Middle Ages, 33–83. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.hdl-eb.5.112698.

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Conference papers on the topic "Jewish converts (Jewish law)"

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ALMadani, Ahmed, and Budi Prasetyo. "The Law of Jewish Nationalism in Israel and its Impact on the Palestinian Cause: Role of Palestinian Woman." In International Conference on Emerging Media, and Social Science. EAI, 2019. http://dx.doi.org/10.4108/eai.7-12-2018.2281754.

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Reports on the topic "Jewish converts (Jewish law)"

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Berger, J. M. A Paler Shade of White: Identity & In-group Critique in James Mason’s Siege. RESOLVE Network, April 2021. http://dx.doi.org/10.37805/remve2021.1.

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Discussions of extremist ideologies naturally focus on how in-groups criticize and attack out-groups. But many important extremist ideological texts are disproportionately focused criticizing their own in-group. This research report will use linkage-based analysis to examine Siege, a White nationalist tract that has played an important role shaping modern neo-Nazi movements, including such violent organizations as Atomwaffen Division and The Base. While Siege strongly attacks out-groups, including Jewish and Black people, the book is overwhelmingly a critique of how the White people of its in-group fall short of Nazi ideals. Siege’s central proposition—that the White in-group is disappointing, deeply corrupt, and complacent—shapes its argument for an “accelerationist” strategy to hasten the collapse of society in order to build something entirely new. Finally, this report briefly reviews comparable extremist texts from other movements to draw insights about how in-group critiques shape extremist strategies. These insights offer policymakers and law enforcement tools to anticipate and counter violent extremist strategies. They also highlight less-obvious avenues for potential counter-extremist interventions and messaging campaigns.
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You might also be interested in the extended bibliographies on the topic 'Jewish converts (Jewish law)' for particular source types:
Journal articles Dissertations / Theses Books
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