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Journal articles on the topic 'Jewish Foundation for the Righteous'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

WEEKS, GREGORY. "Understanding the Holocaust: The Past and Future of Holocaust Studies." Contemporary European History 15, no. 1 (2006): 117–29. http://dx.doi.org/10.1017/s0960777306003134.

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Omer Bartov Germany's War and the Holocaust: Disputed Histories (Ithaca and London: Cornell University Press, 2003), 248 pp., (pb), ISBN 0801486815.Doris L. Bergen War and Genocide: A Concise History of the Holocaust (Lanham, MD, and Oxford: Rowman & Littlefield, 2003), 280 pp., $17.95 (pb), ISBN 0847696316.Inga Clendinnen Reading the Holocaust (Cambridge: Cambridge University Press, 2002), 238 pp., $15 (pb), ISBN 0521012694.Debórah Dwork ed., Voices & Views. A History of the Holocaust (New York: Jewish Foundation for the Righteous, 2002), 687 pp., $44.95 (pb), ISBN 0970060211.Cornelia

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2

Abramson, Glenda. "Israeli Drama and the Bible: Kings on the Stage." AJS Review 28, no. 1 (2004): 63–82. http://dx.doi.org/10.1017/s0364009404000054.

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Drama is the most neglected genre within Hebrew cultural development. In fact, until shortly before the foundation of the State of Israel, few plays in Hebrew had been staged. Although a large number of works in dramatic form had been written, particularly in the nineteenth century, few of them were viable theatrical dramas. They fell into the categories of rhetoric and allegory, devoid of believable dramatis personae. There were some milestones along the way, such as Somi's Zahut Bedihuta de-Kiddushin (An Eloquent Marriage Farce, c. 1600), Luzzatto's Leyesharim tehilla (Praise for the Righteo

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3

Lusek, Joanna. "A Work Built to Last…" Biografistyka Pedagogiczna 5, no. 2 (2020): 151–72. http://dx.doi.org/10.36578/bp.2020.05.23.

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Sister Wanda Garczyńska of God’s Will (1891–1954) was born in Lviv. She grew up in a home with patriotic traditions. She attended the educational institutions in Niżniów and Jazłowiec and the Wanda Niedziałkowska Women’s High School in Lviv. During World War I, as a volunteer nurse, she worked in military hospitals in Kiev and Lviv; she also helped in orphanages for children, and organized scouting activities. Her passion and life mission was teaching. In 1919, she graduated from the Teachers’ College in Krakow, and in 1925—from the Higher Courses for Teachers in Lviv. In 1926, she entered the

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4

Wiesen, S. Jonathan. "Overcoming Nazism: Big Business, Public Relations, and the Politics of Memory, 1945–50." Central European History 29, no. 2 (1996): 201–26. http://dx.doi.org/10.1017/s0008938900013017.

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In 1973 Yad Vashem, the international organization commemorating Holocaust martyrs and heroes, extended its highest honors to one of Germany's most influential business leaders. Berthold Beitz, head of the Krupp Foundation in Essen, was declared one of “the righteous among the nations” and was inducted into a very small group of individuals who had risked their lives to rescue Jews during the Third Reich. As a young manager in German-occupied Galicia, Beitz had been considered a rising star in the firm of Karpaten Öl. A trustee acting on behalf of the board of directors, Beitz was in a key pos

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5

Adamczyk, Dariusz. "Konotacje starotestamentalnej idei Reszty Izraela w odniesieniu do Kościoła z Ewangelii według świętego Mateusza." Ruch Biblijny i Liturgiczny 59, no. 4 (2006): 279. http://dx.doi.org/10.21906/rbl.415.

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The idea of The Rest of Israel contained in Old Testament unites with the idea of the judgment and punishment. However thanks to God’s mercy there takes place the conversion, which should lead to the constitution of The Holy Rest. This idea speaks about the Righteous, who will survive Jehovah’s punishment, that means who will accept the religious attitude towards Messiah. This new population will not be connected with the society of one nation only. It will be the New Israel, in the qualitative regard to the eschatological society, living in friendship with God. Jesus witnesses by his live and

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6

Henry, Patrick. "Madeleine Dreyfus, Jewish Activity, Righteous Jews." Logos: A Journal of Catholic Thought and Culture 7, no. 1 (2004): 134–46. http://dx.doi.org/10.1353/log.2004.0005.

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7

Baer, E. R. "Teaching the Representation of the Holocaust. Marianne Hirsch and Irene Kacandes, eds. (New York: Modern Language Association, 2004), viii + 512 pp., cloth $40.00, pbk. $22.00. * Voices and Views: A History of the Holocaust, Deborah Dwork, ed. (New York: The Jewish Foundation for the Righteous, 2002), 704 pp., cloth $69.95, pbk. $22.50." Holocaust and Genocide Studies 20, no. 1 (2006): 134–38. http://dx.doi.org/10.1093/hgs/dcj014.

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8

Foqara, Mohammad. "Ritual Practices Within the Frame of Pilgrimage to the Tombs of the Just in Judaism." International Journal for Scientific Research 3, no. 2 (2024): 73–84. http://dx.doi.org/10.59992/ijsr.2024.v3n2p4.

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The article explores the associated beliefs and rituals, Shrines are the graves of righteous saints among the Jews. The practices and rituals performed by visitors to the graves of the righteous among the Jews were analyzed and discussed, and these actions were discussed extensively so that the reader would forget to understand the nature of these rituals and actions that take place at the grave of the righteous according to the point of view, religion, justice and traditions of the Jewish religion. It must be noted that to this day, there are still many people who still perform and in similar

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9

Smith, Daniel A. "The "assumption" of the righteous dead in the Wisdom of Solomon and the Sayings Gospel Q." Studies in Religion/Sciences Religieuses 29, no. 3 (2000): 287–99. http://dx.doi.org/10.1177/000842980002900302.

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The Wisdom of Solomon applies language from the Genesis reference to Enoch's assumption (Gen. 5:24 LXX) to the dead "righteous one" (Wis. 4:7-17). This unusual use of the motif of assumption, normally thought of as an escape from death, is facilitated by topoi drawn from Hellenistic consolation materials; however, the typical corollary of assumption in the Jewish tradition—heavenly or eschatological exaltation—is also applied to the righteous one in Wis. 5:1-5. This innovation is particularly instructive for Q, which may understand Jesus' post-mortem vindication and exaltation in terms of assu

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10

Cordoni, Constanza. "‘Have You Noticed My Servant Job?’ (Job 1:8)." European Judaism 58, no. 1 (2025): 61–75. https://doi.org/10.3167/ej.2025.580107.

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Abstract In this article I discuss questions that the Book of Job and the figure of Job posed for early Jewish readers: is the Book of Job there to be read? In translation, for example? When did Job live? Was he a Gentile? Was he pious, righteous, patient? The answers to these questions contributed to the creation of a multifaceted Jewish Job in the Jewish-Hellenistic and rabbinic literatures and would set the course for the further Jewish reception of Job. The early Jewish reception would also impact on the Christian interpretation of Job, not only in Bible commentary or retellings of Job, bu

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Żukowski, Tomasz. "Fantazmat "Sprawiedliwych" i film "W ciemności" Agnieszki Holland." Studia Litteraria et Historica, no. 1 (December 31, 2012): 1–10. http://dx.doi.org/10.11649/slh.2012.005.

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Phantasm of the Righteous and Agnieszka Holland’s film "In Darkness"The text analyses Agnieszka Holland’s film In Darkness against the background of the Polish discourse on the Righteous. The devices of this discourse are reconstructed on the basis of two documentary films: The Righteous by Ryszard Gontarz and Janusz Kidawa (1968) and The Story of the Kowalski by Arkadiusz Gołębiowski and Maciej Pawlicki (2009). The basic devices distinguished in the narrative of the Righteous are the following: 1. a symmetry between the Jewish and Polish suffering 2. lack of Jews’ gratefulness and solidarity

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Forecki, Piotr, and Anna Zawadzka. "The Golden Mean Principle. A Handful of Comments on the Currently Dominant Discourse on ‘Polish-Jewish Relations’." Zagłada Żydów. Studia i Materiały, Holocaust Studies and Materials (December 6, 2017): 228–349. http://dx.doi.org/10.32927/zzsim.725.

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The article attempts to deconstruct the dominant Polish discourse regarding the ‘Polish-Jewish relations’. Its central ϐigures are: the logic of the golden mean as a tool to reach historical truth, symmetrisation of Polish and Jewish wrongs and faults, and hospitality as the prevalent attitude of Poles towards Jews. The authors show its opinion forming power using three examples: a review of Paweł Pawlikowski’s film Ida, the reception of the POLIN Museum of the History of Polish Jews, and a discussion on the Righteous monuments, which were to be erected in Warsaw.

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13

Sakaitė, Viktorija. "Lithuanian priests – saver of Jews." Genocidas ir rezistencija 2, no. 12 (2025): 222–32. https://doi.org/10.61903/gr.2002.224.

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The archive of the Rescue Department of the Jewish Vilna Gaon Museum of Jewish History has a list of more than 2,700 names of people who rescued Jews in Lithuania. It contains all the information gathered from various sources about the people we call righteous. It is information for long-term research work. Time is our enemy here: after all these years, it is very difficult to establish names, to verify the rescue situation, to know the fate of the rescuers and the rescued. There are 159 clergymen on this list.

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14

Móricz, Klára. "Sensuous Pagans and Righteous Jews: Changing Concepts of Jewish Identity in Ernest Bloch's Jézabel and Schelomo." Journal of the American Musicological Society 54, no. 3 (2001): 439–91. http://dx.doi.org/10.1525/jams.2001.54.3.439.

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Abstract Disappointed in the reception of his opera Macbeth and torn between what he considered opposing French and German musical aesthetics, Ernest Bloch, together with his librettist and friend Edmond Fleg, turned to Jewish topics under the influence of another friend, the anti-Semite Robert Godet. Relying on archival documents and musical analysis, this article traces the development of Bloch's assumed Jewish identity from his projected opera Jézabel through his violoncello rhapsody Schelomo. Although both works display similar stylistic characteristics, the change between what is conceive

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15

Shenar, Gabriele. "Indian-Jewish Shrine Hopping in Israel." Journeys 20, no. 1 (2019): 98–129. http://dx.doi.org/10.3167/jys.2019.200106.

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Focusing on the aesthetic, moral, and affective economies of one-day multisite pilgrimage tours of Indian-Jewish Israelis to the tombs of tzaddikim (“righteous persons”) as well as venerated sites of biblical figures in Israel, the article explores how the neoliberal idea of entrepreneurial competitiveness assists in mobilizing and sustaining culturally valued moral and aesthetic inclinations. Furthermore, it foregrounds the “multisensoriality” of religiously defined practice, emotion, and belief and their role in the production of an Indian-Jewish ambiance and the narratives that it elicits.

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16

Evans, Craig. "Jewish Burial Traditions and the Resurrection of Jesus." Journal for the Study of the Historical Jesus 3, no. 2 (2005): 233–48. http://dx.doi.org/10.1177/1476869005058197.

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AbstractThe burial of Jesus, in light of Jewish tradition, is almost certain for at least two reasons: (1) strong Jewish concerns that the dead—righteous or unrighteous—be properly buried; and (2) desire to avoid defilement of the land. Jewish writers from late antiquity, such as Philo and Josephus, indicate that Roman officials permitted executed Jews to be buried before nightfall. Only in times of rebellion—when Roman authorities did not honour Jewish sensitivities—were bodies not taken down from crosses or gibbets and given proper burial. It is highly improbable, therefore, that the bodies

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17

Smilovitsky, L. "Righteous Gentiles, the Partisans, and Jewish Survival in Belorussia, 1941-1944." Holocaust and Genocide Studies 11, no. 3 (1997): 301–29. http://dx.doi.org/10.1093/hgs/11.3.301.

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18

Lukashevych, Oleksiy, and Vita Kotsur. "SAINT RIGHTEOUS PETRO KALNYSHEVSKY." Journal of Ukrainian History, no. 48 (2023): 27–31. http://dx.doi.org/10.17721/2522-4611.2023.48.3.

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The article was devoted to righteous Petro Kalnyshevsky, son of Ukraine, the last Koshoviy Otaman of Zaporozhian Host. Highlighted on role of orthodox, which always inspired cossacks for freedom struggles – inestimable God’s gift for everyone and for each nation. Stressed that the sacral foundation of all cossacks deeds was Orthodox and Church, which was protected by cossacks from oppressions. It is a matter of including the Kish otaman Petro Kalnyshevsky into the ranks of Ukrainian saints, blessing him with the righteousness to paint an icon for worship and build churches in his honor. To dat

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19

Lim, Timothy H. "Why did Paul cite Habakkuk 2:4b?" Expository Times 133, no. 6 (2022): 225–32. http://dx.doi.org/10.1177/00145246221075893.

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One of the most perplexing uses of the Old Testament in the New is Paul’s quotation of ‘the one who is righteous will live by faith’ to support his view that: divine righteousness is revealed through faith (Rom 1:17); no one is justified before God by the law (Gal 3:11); and no one is justified by the works of the law but through faith in Jesus Christ (Gal 2:16). Why did Paul quote Hab 2:4b, since this half-verse is not ostensibly about judgment and salvation? In this article, I show that Paul’s selection is explicable when it is realized that there was a Jewish tradition, as reflected in Pesh

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20

Lawee, Eric. "“How Would He Not Protest God’s Putting to Death the Righteous Child?”." Review of Rabbinic Judaism 26, no. 2 (2023): 233–61. http://dx.doi.org/10.1163/15700704-12341413.

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Abstract Medieval Jewish readings of the Akedah, the Binding of Isaac, remain almost entirely oblivious to the antinomy between ethics and the revealed divine command that many modern interpretations find at the heart of the story. This study explores an exception, the teaching of the fourteenth-century rationalist, Eleazar Ashkenazi ben Nathan Ha-Bavli. In his Revealer of Secrets, Eleazar seeks a remedy for what he takes to be the theological and moral scandals that arise when the Akedah is read according to its plain sense. While Eleazar’s treatment of the Akedah builds in many ways on that

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21

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

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

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22

Crotty, Robert. "The Role of Post Mortem Visions in the Jewish Intertestamental Period." Pacifica: Australasian Theological Studies 8, no. 1 (1995): 1–8. http://dx.doi.org/10.1177/1030570x9500800102.

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Maccabees recounts a vision in which Onias the Just commissions Judas Maccabeus as protector of Jerusalem and its Temple. This account belongs to a specific genre. Onias was a martyred zaddik or “righteous one” who, by means of the vision, nominated his successor. This genre is applied to the post-resurrection visions of Jesus to his disciples in an attempt to clarify their meaning. These stories can be understood as zaddik vision traditions which have been overlaid with apocalyptic imagery.

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23

Castro, Sonia. "Le vite dei Giusti: une proposta didattica per le scuole." Didactica Historica 6, no. 1 (2020): 163–69. http://dx.doi.org/10.33055/didacticahistorica.2020.006.01.163.

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This article presents a site dedicated to the Garden of the Righteous of Lugano which was born from the collaboration between the city of Lugano, the Foundation and the DFA. The site is a public interactive platform designed for educational purposes and intended for high school students. From the point of view of the didactics of history, the valorization of the lives of the Righteous makes it possible to begin a significant historiographical renewal and to pursue important educational values in civic education and democratic values.

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24

Singh, Vijendra. "The righteous republic: the political foundation of modern India." Contemporary South Asia 22, no. 2 (2014): 218–19. http://dx.doi.org/10.1080/09584935.2014.902658.

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25

Nanos, Mark D. "Reading the Antioch Incident (Gal 2:11–21) as a Subversive Banquet Narrative." Journal for the Study of Paul and His Letters 7, no. 1-2 (2017): 26–52. http://dx.doi.org/10.5325/jstudpaullett.7.1-2.0026.

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ABSTRACT My previous essay in Journal for the Study of Paul and His Letters on the Antioch Incident, on which this essay builds, discussed why the nature of the food or its service were not likely objectionable according to prevailing local Jewish dietary norms. Their Jewish subgroup banquets ate normal Jewish food but did not mix with participants who were not Jews according to prevailing norms. This countercultural practice was likely intended to signify that the non-Jews joining these Jews in their subgroup assemblies were equal members of the righteous ones already and that they must remai

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Kargaltsev, Alexey. "“The Poor Man in Dirty Clothes Will Also Enter”: the Problem of Wealth and Poverty in the Epistle of James." ISTORIYA 14, no. 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840023517-7.

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The article is devoted to the socio-economic issues outlined in the biblical Epistle of James. The main attention is paid to the possibility of reconstructing, on the basis of the New Testament text, groups of the population that are conventionally called “rich” and “poor”, which makes it possible to analyze to what extent it should be understood as traditional Old Testament righteousness in poverty and how it correlated with social realities of the 1st century. The author’s attention is drawn to the time of the composition of the epistle, to cultural and social profile of its audience, and to

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27

Bernauer, James. "Rebellion of the Righteous: Jesuit Partisanship for Jews." Journal of Jesuit Studies 5, no. 2 (2018): 224–55. http://dx.doi.org/10.1163/22141332-00502003.

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This essay rescues the memory of Jesuit partisanship for Jews and Judaism from a widespread indifference, both scholarly and popular. This memory complicates a long history of Jesuit hostility to Jews and is at the source of a new inter-religious identity for Jesuits. Jesuit rescuers of Jews during the period of the Holocaust crossed traditional borders in embracing a reverence and respect for Jews and Judaism. Both German Jesuit and French Jesuit resistance to Nazism are examined. The Jesuit righteous and resisters formed a spiritual alliance with such important scholars as Augustin Cardinal

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28

Yoreh, Tanhum. "Compassion and Self-Concern in Halakhic Environmental Decision-Making." Worldviews: Global Religions, Culture, and Ecology 26, no. 1-2 (2021): 29–54. http://dx.doi.org/10.1163/15685357-20210901.

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Abstract The prevailing stance in Jewish orthodoxy is that environmental issues are extra-legal and not under the purview of halakhah (Jewish law). While considered important, environmental protection falls only under “midat haḥasidut” (extraordinary piety). This ultimately translates into environmental protection being treated as non-obligatory and only under the purview of righteous behavior rather than obligation. This has created a significant barrier to halakhically driven environmental decision-making. I argue that this worldview emerges from the process of conceptualizing the prohibitio

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29

Borza, Peter. "Beyond the duties of a bishop - Pavel Gojdič, Righteous among the Nations." Nasza Przeszłość 138 (December 31, 2022): 315–26. http://dx.doi.org/10.52204/np.2022.138.315-326.

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The State of Israel awarded the Greek Catholic Bishop Pavel Gojdič the title of Righteous Among the Nations in 2007. In the critical years 1939-1945, he publicly stood up for the persecuted Jews and saved many from death. The study focuses on the analysis of his personality and attitudes to the Slovak Jewish community. It reveals his way of thinking and the specific examples which show us how it was manifested in relation to the persecuted. The study also contains the attitude of the Slovak elites towards the bishop and his activities in Slovakia.

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Moss, Candida R., and Joel S. Baden. "1 Thessalonians 4.13–18 in Rabbinic Perspective." New Testament Studies 58, no. 2 (2012): 199–212. http://dx.doi.org/10.1017/s0028688511000361.

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1 Thessalonians 4.16–17 has occasioned much scholarly speculation regarding Paul's conception of the resurrected body, the character of those caught up in Christ, the ultimate fate of those who are caught up in the air, and Pauline eschatology in general. The interpretation of the passage may be illuminated by comparison with rabbinic traditions in which the righteous escape judgment and destruction in Sheol by flying and being borne aloft by clouds, traditions that, given Paul's Jewish heritage, could well stand in the background of 1 Thess 4.16–17.

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Levison, John R. "1 John 3.12, Early Judaism and the Greek Life of Adam and Eve." Journal for the Study of the New Testament 42, no. 4 (2020): 453–71. http://dx.doi.org/10.1177/0142064x20914523.

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The seemingly sudden introduction of an allusion to Cain and Abel in 1 Jn 3.12 is puzzling. To explain this apparent intrusion, select scholars have turned to early Jewish interpretations of Gen. 4. The purpose of this study is to provide further grist for this mill. Beginning with an appraisal of the role Jewish texts play in the analyses of Ernst Lohmeyer, Raymond Brown and Judith Lieu, it continues with a detailed study of an ancient text that has been neglected in the interpretation of 1 Jn 3.12, the Greek Life of Adam and Eve (GLAE). A consideration of key features in the story of Cain an

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32

Strelcovas, Simonas. "Chiune Sugihara and Jan Zwartendijk: the Righteous of the World Nations. Historical Peripeteias among Soviet Structures, Jewish Refugees and Their Redeemers." Genocidas ir rezistencija 2, no. 14 (2025): 44–50. https://doi.org/10.61903/gr.2003.202.

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The article is devoted to representatives of two foreign countries, to the Consul of Japan Chiune Sugihara, and to the Consul of the Netherlands in interim Jan Zwartendijk, their activities in Kaunas, in the summer 1940 and their relations with the Jewish war refugees. Both diplomats became the historical personalities recognized on the world level since due to their activities they rescued several thousands of people of Jewish origin.

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Teter, Magda. "The Legend of Ger Ẓedek of Wilno as Polemic and Reassurance". AJS Review 29, № 2 (2005): 237–63. http://dx.doi.org/10.1017/s0364009405000127.

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Some time in the second half of the eighteenth century, there emerged a Jewish legend that glorified a conversion to Judaism and a martyr's death of a Polish noble from a very prominent Polish aristocratic family, sometimes referred to as Walentyn Potocki, or Graf Potocki—the legend of ger ẓedek, a righteous convert, of Wilno. The story was enthusiastically embraced by Eastern European Jews, and it subsequently became a subject of numerous novels and novellas. Even today its appeal continues. It is currently mentioned on a number of Jewish web sites as “a true story of a Polish Hrabia (count)

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34

Ruderman, Ella. "Library of Congress Classification for Judaica: Recent Changes (1995-1996)." Judaica Librarianship 10, no. 1 (2000): 31–40. http://dx.doi.org/10.14263/2330-2976.1151.

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This column covers the additions and changes to the Library of Congress Classification made from January 1995 to December 1996 that are relevant to Judaica libraries. Most of the changes come under classes BM (Judaism), BS (Bible), DS (History of Asia), and PJ (Oriental philology and literature). Of major significance are the following changes: (1) Class number BM198 (Hasidism. Hasidim) received a detailed breakdown, the greatest benefit of which is that it allows librarians to classify together works about individual Hasidic sects, as well as works about Hasidism in individual regions and cou

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Berman, Lila Corwin. "Jewish History beyond the Jewish People." AJS Review 42, no. 2 (2018): 269–92. http://dx.doi.org/10.1017/s0364009418000491.

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AbstractThis article proposes a new set of critical historical practices, with the aim of constructing Jewishness into an interpretive historical mode. Jewish history is most commonly understood as the history of the Jewish people and its territories. In setting this as the foundation of Jewish history, scholars have allowed empirical evaluation of the Jewishness of a person or place to precede analysis. Two basic approaches, clearly foundational and tied to personalist and nationalist conceptions of Jewishness, have guided the field of Jewish history: the conjunctive and contingent. A third m

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36

Limasaputra, Alexander Darmawan. "Bukti Penghakiman Allah Yang Adil di dalam 2 Tesalonika 1:3-10 Menurut Pendekatan Analisis Wacana." Veritas: Jurnal Teologi dan Pelayanan 19, no. 1 (2020): 69–84. http://dx.doi.org/10.36421/veritas.v19i1.349.

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Penghakiman Allah yang adil merupakan tema yang penting di dalam 2 Tesalonika. Tema ini memiliki keterkaitan dengan keadaan jemaat Tesalonika yang saat itu sedang terus-menerus mengalami penganiayaan. Makalah ini akan memaparkan bagaimana Paulus mengembangkan tema penghakiman Allah yang adil di 2 Tesalonika 1:3-10 menurut pendekatan Analisis Wacana. Makalah ini juga akan memaparkan bahwa Allah adalah adil dan Allah akan menghakimi setiap orang dengan memberi pembalasan kepada para penindas dan upah kepada setiap orang yang tetap setia kepada Kristus. Untuk itu orang percaya saat ini memiliki p

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37

LESCH, CHARLES H. T. "Against Politics: Walter Benjamin on Justice, Judaism, and the Possibility of Ethics." American Political Science Review 108, no. 1 (2014): 218–32. http://dx.doi.org/10.1017/s0003055413000579.

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Is politics compatible with the moral life? Recent attempts to revivify democracy have stressed the lived experience of political activity, the democratic character of the spontaneous moment and the popular movement. This article raises some concerns about such agonistic enthusiasm via an original reading of Walter Benjamin's political thought. For Benjamin, politics corrodes our everyday lives and moral conduct. His response is to envision a space for ethics wholly apart from the violence (Gewalt) that sustains propertied political order, a purified version of the Kantian kingdom of ends that

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38

Heath, Jane. "The Righteous Gentile Interjects (James 2:18-19 and Romans 2:14-15)." Novum Testamentum 55, no. 3 (2013): 272–95. http://dx.doi.org/10.1163/15685365-12341425.

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Abstract Jas 2:18-19 is at the heart of James’ famous (or, to some, infamous) argument about faith and works, but it defies definitive interpretation due to combined difficulties in punctuation and in tracing the literary continuity in James’ argument. This essay approaches the problematic passage in the context of James’ literary intertextuality with Paul. It suggests that the enigmatic objector in James is one of Paul’s righteous gentiles (Rom 2:14-15), who lumps James and his Jewish Christian ‘brothers’ together in charging them with hypocrisy (cf. Rom 2:17-23). James artfully gives this ge

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Welz, Claudia. "Gud og menneske – Skabelsesbegrebet i moderne jødisk tænkning." Dansk Teologisk Tidsskrift 77, no. 4 (2014): 276–96. http://dx.doi.org/10.7146/dtt.v77i4.105726.

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This article explores the meaning of the notion of ‘creation’ inthe Jewish tradition of the 20th century – both in regard to God as creatorand the human being as creature. With reference to Franz Rosenzweig,Margarete Susman and Hans Jonas, the first part of the articlefocuses on the question of whether God, after Auschwitz, can still beunderstood as an omnipotent and righteous creator of the All, while thesecond part investigates the human condition as described by HannahArendt and Emmanuel Levinas: what does it mean to be created as or inthe image of God? In particular, creaturely freedom and

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Somov, Alexey. "The Dove in the Story of Jesus’ Baptism: Early Christian Interpretation of a Jewish Image." Bible Translator 69, no. 2 (2018): 240–51. http://dx.doi.org/10.1177/2051677018778740.

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The expression “like a dove” in Mark 1.10 is syntactically related either to “Spirit” or “descending.” Although a dove was often interpreted as the symbol of the Spirit in later Christian tradition, such imagery is not found in Jewish and early Christian texts of the first century. In my paper I demonstrate that this expression resonates with Gen 1.2; 4Q521; Odes of Solomon 28:1; the Babylonian Talmud tractate Ḥagigah 15a; and Genesis Rabbah 2.4 as connected with the description of how the Spirit hovers (like a bird) over the righteous. This symbolism was adopted by the pre-Gospel tradition ab

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Vevyurko, Ilya. "Cardinal Virtues in the Book of Wisdom: An Eschatological Context." Philosophy of Religion: Analytic Researches 7, no. 1 (2023): 58–74. http://dx.doi.org/10.21146/2587-683x-2023-7-1-58-74.

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The four cardinal (so-called Platonic) virtues are mentioned twice in the Old Testament according to the Septuagint version – in the Book of Wisdom of Solomon and in the Fourth Book of the Maccabees, of which the latter was rarely included in the biblical canon. We will focus on the Book of Wisdom as a work that presents a generalized biblical view of the universe and the historical, as well as eschatological fate of the Jewish people. There is still a strong opinion in the scientific literature that the philosophical intuitions of this book, although subordinated to the logic of the Jews’ bei

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Петро, Кравченко, та Мєшков В'ячеслав. "ДОСВІД ТЕМАТИЧНОГО АНАЛІЗУ СТАНОВЛЕННЯ І РОЗВИТКУ ДАВНЬОЄВРЕЙСЬКОЇ МЕТАФІЗИКИ В ЕПОХУ ОСЬОВОГО ЧАСУ". Філософські обрії, № 40 (8 січня 2019): 8–33. https://doi.org/10.5281/zenodo.2535619.

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The axial time of VI - III centuries is regarded as a great mental revolution, during which there was a difficult transition from the naturalistic-force system of coordinates of the value-mental space of culture to a reasonable-virtuous. After Babylonian captivity, the restoration of Jewish mentality began, which was carried out in two closely related streams of religious searches, dominant, orthodox and semi-legal, hidden. The representatives of the official movement of priests and scribes, mainly from the diaspora of Babylon, offered to return to the conventional law of Moses, which, in esse

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Kowalska-Leder, Justyna. "Helping Those Doomed to Annihilation as a Source of Destruction – On the Basis of Brandla Siekierkowa’s Personal Documents." Zagłada Żydów. Studia i Materiały, Holocaust Studies and Materials (February 20, 2013): 159–1711. https://doi.org/10.32927/zzsim.801.

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Brandla Siekierkowa’s occupation-time diary and her 1949 memoir describe experiences, which do not fit the main currents of Polish historical narration. After the liquidation of the Mińsk Mazowiecki ghetto in August 1942 the author, her husband and two sons found shelter in the Żwirówka village on the Bylickis’ farm. Brandla’s testimonies reveal a non-heroic dimension of the long-lasting and disinterested help, which occasioned mutual aversion. They fit neither the “positive” model of narration about the Righteous and the helpees nor the “fringe of the Holocaust” model where the Poles hurt the

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Cieślińska-Lobkowicz, Nawojka. "Collect to destroy. The annihilation of German and Polish Jewish research libraries." Z Badań nad Książką i Księgozbiorami Historycznymi 17, no. 1 (2023): 65–101. http://dx.doi.org/10.33077/uw.25448730.zbkh.2023.758.

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Jewish research libraries emerged in the wake of the Jewish Enlightenment and the Jewish studies initiated subsequently. They formed the foundation of this new field of knowledge, rapidly developing by Jewish scholars. The subject of this article is the history of three German libraries – one in Breslau and two in Berlin – and four libraries in the Second Polish Republic: one in Warsaw, two in Vilnius, and one in Lublin. After introducing these Jewish research libraries from their foundation to Hitler’s rise to power (1933) and, respectively, to the outbreak of war, the author describes their

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Greig, Alison. "Angelomorphism and Magical Transformation in the Christian and Jewish Traditions." Culture and Cosmos 19, no. 1 and 2 (2015): 129–44. http://dx.doi.org/10.46472/cc.01219.0215.

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This paper examines the concept of angelomorphism and magical transformation with reference to canonical and non-canonical Christian and Jewish beliefs. Magic, as loosely defined, is the attempt to engage with the world through the imagination or psyche in order to obtain some form of knowledge, benefit, or advantage, while celestial magic engages with the cosmos through stellar, planetary, or celestial symbolism, influences, or intelligences.1 Angelification of an individual is linked to the concept of resurrection, where, in the eschaton, the physical body of the righteous is transformed int

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Bergmann, Claudia D. "Drink and drinking in early Jewish texts: Describing a meal in the World to Come." Journal for the Study of the Pseudepigrapha 30, no. 3 (2021): 117–32. http://dx.doi.org/10.1177/0951820721995758.

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Both the Hebrew Bible and extrabiblical literature consider food and drink to be gifts from the deity to be enjoyed by human beings, especially when they live according to the divine laws and in moderation. When it comes to extrabiblical early Jewish texts about the meal in the World to Come, one notices a curious detail: while the World to Come is portrayed as being one of utter abundance and joy, none of the texts actually describe the righteous as drinking. References to drinking natural water, fruit being turned into drink, or any other possibility for the human consumption of liquids are

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Sleptsova, Valeriya. "Polemics on Concepts of Evil and Divine Providence in Jewish Medieval Philosophy: Cases of Gersonides and Crescas." Ideas and Ideals 13, no. 3-1 (2021): 35–47. http://dx.doi.org/10.17212/2075-0862-2021-13.3.1-35-47.

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This paper is devoted to the analysis and to the comparison of concepts on theodicy and on the nature of evil that was developed by two medieval Jewish philosophers. They are Levi ben Gershom (Gersonides or Ralbag, 1288-1344) and Hasdai Crescas (1340-1410/12). The sources of the analysis are the third chapter of the fourth book of the “Wars of the Lord” (1329) by Gersonides and the second chapter of the second book of the “Light of the Lord” (1410) by Crescas. Both philosophers assert that evil essentially cannot come from God. The causes of evil are the sinfulness of human beings, or the cele

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Max Apple. "Koret Foundation Jewish Book Awards, March 29, 2000." Princeton University Library Chronicle 63, no. 1-2 (2002): 33. http://dx.doi.org/10.25290/prinunivlibrchro.63.1-2.0033.

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Mamkina, I. N. "Organizational Foundations of Jewish Education in the Russian Empire in the First Half of the 19th Century." Bulletin of Irkutsk State University. Series History 42 (2022): 58–66. http://dx.doi.org/10.26516/2222-9124.2022.42.58.

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This article deals with the problem of reforming Jewish education in the Russian Empire in the first half of the 19th century. It is noted that for a long time the Jewish community in Russia maintained the traditional education system. The attempt to destroy the traditional Jewish school provoked opposition from Jews. It is noted that the reform of Jewish education laid the foundation for the development of secular education, contributed to the teaching staff establishment.

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Korovin, Vladimir L. "Two Versions of Psalm 143 in Paraphrases of Russian Poets of the Late 18 – First Half of the 19 century." Two centuries of the Russian classics 4, no. 2 (2022): 194–213. http://dx.doi.org/10.22455/2686-7494-2022-4-2-194-213.

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The final verses (12–15) of Psalm 143 (144) are read differently in Greek and Jewish versions: the first is about the temporary well-being of sinners, while the second is about the bliss of the righteous. In the Church tradition, the Greek version, which included all the Patristic interpretations adopted by the Orthodox and Catholics, was considered canonical. The Jewish version in Russia was known from foreign translations until 1822. The first biblical paraphrases in Russian poetry of the 18th century were the paraphrases of Psalm 143, made in 1743 by Lomonosov, Trediakovsky and Sumarokov ac

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