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Journal articles on the topic 'Jewish interpretations'
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1
Watt, J. A. "The Jews, The Law, and The Church: The Concept of Jewish Serfdom in Thirteenth-Century England." Studies in Church History. Subsidia 9 (1991): 153–72. http://dx.doi.org/10.1017/s0143045900001927.
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The concept of Jewish serfdom has always figured prominently in interpretations of the medieval Jewish European past. It has seemed at once to hold the key to the understanding of Jewish status at both civil and ecclesiastical law and to mark in an especially dramatic way the degraded position (to some historians, a legal condition of rightlessness) forced on Jews in the period that witnessed a marked deterioration in their position in Christendom. ‘Crucial for an understanding of the entire Jewish position in the medieval world’, Salo Baron has written, summarizing a long-established interpretation, ‘is the institution of “Jewish serfdom”.’ And Gavin Langmuir sees the concept as dominating present historiography about the legal status of medieval Jews. This dominance, however, he has challenged: ‘To speak of Jews as royal serfs or “serfs” only obscures legal realities… Neither Jewish status in canon law nor Jewish status in secular law are accurately described as Jewish serfdom.’
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Grohmann, Marianne. "Zur Bedeutung jüdischer Exegese der Hebräischen Bibel für christliche Theologie." Evangelische Theologie 77, no. 2 (2017): 114–31. http://dx.doi.org/10.14315/evth-2017-0206.
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Abstract The article analyses the interaction between the Protestant »principle of Scripture«, historical critical exegesis and Jewish interpretations of the Hebrew Bible. The goal of historical critical exegesis of interpreting biblical texts as precisely as possible within their historical and literary contexts is fundamental for the Jewish-Christian dialogue. The plurality of Jewish interpretations of the Hebrew Bible is presented by means of their hermeneutical principles. The article emphasizes the relevance of Jewish biblical interpretation for both Old Testament exegesis and Christian theology, exemplified through different readings of Exod 33:17-23.
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Krzysztofik, Małgorzata. "Motyw walki Jakuba z aniołem w piosence Jacka Kaczmarskiego wobec tradycji żydowskiej i chrześcijańskiej." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 229–44. http://dx.doi.org/10.14746/pst.2018.32.14.
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The purpose of this publication is the interpretation of the song of Jacek Kaczmarski titledJacob wrestling with the angel which shows the speci city of the poet’s view of the biblical theme. In the rst part of the article, I discuss the gure of the Patriarch Jacob in the Bible and culture. Then I present the patriarch’s wrestling with an unknown opponent as it is shown in Jewish and Christian commentaries. In the interpretation of Kaczmarski’s song, I draw attention to the di eren- ces and similarities with the Scriptures and with Jewish and Christian interpretations. Kaczmarski creatively reinterprets the biblical theme. The song does not follow Jewish interpretations which see the unknown opponent as a guardian angel of Esau, archangel Michael or Satan. Nor does it follow Christian interpretations (psychological, allegorical, spiritual, mystical). The poem is close to these comments (Jewish and Christian), which in the wrestling opponent see God in the form of an angel and a shepherd. Kaczmarski’s interpretation is unique, for in his poem the main purpose of the struggle is freedom – an overriding value in human life. The winner turns out to be a crippled Jacob. The weak man wins with God because he dared to ght for freedom.
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Alexander, Michael. "The Exilic Imperative of American Jewry." Religions 9, no. 12 (2018): 412. http://dx.doi.org/10.3390/rel9120412.
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This article considers the existence of an exilic imperative in the historical and identity hermeneutics of American Jewry. Author considers cases of (1) American Jewish identification with racial outsiders, including the appropriation of historical, cultural, and religious forms; (2) the persistent creation of American Jewish ethnoburbs, unlike other white ethnic groups; and (3) the creation of exilic fantasy literature by American Jewish novelists. The author suggests that although American conditions do not justify interpretations of Jewish social alienation, American Jews have nevertheless applied traditional Jewish exilic hermeneutics to those American conditions.
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Hillel, Vered. "A Post-Supersessionist Reading of the Temple and Torah in Mark’s Gospel: The Parable of the Vineyard." Religions 14, no. 4 (2023): 487. http://dx.doi.org/10.3390/rel14040487.
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Most interpretations of the Temple and Torah in the Gospel of Mark have held a negative view toward the Jewish institutions, declaring that the old has been replaced by the new, meaning Jesus is the new Temple and the Church has replaced the Jewish people. This article presents a post-supersessionist reading of the Temple and Torah in Mark’s Gospel, focusing on the Parable of the Vineyard (Mk 12:1–12) in the broader narrative context (11:1—13:1) and the canonical narrative, thereby maintaining the Gospel’s connection with the Jewish people and their covenant relationship with God. These two contexts frame the parable and set parameters for its interpretation, thereby preventing anti-Torah and anti-Temple interpretations and the theological belief that Christians are Abraham’s true and rightful heirs.
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Drake, Susanna. "Origen's Veils: TheAskēsisof Interpretation." Church History 83, no. 4 (2014): 815–42. http://dx.doi.org/10.1017/s0009640714001140.
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In his interpretations of the books of the Hebrew Bible, written mainly in Caesarea Maritima, Origen often depicts the “letter” of scripture as a veil that covers the spiritual meaning of the text. He imagines the work of the spiritual exegete as an act of unveiling. Drawing on several biblical veils (including Moses' veil and the bride's veil in the Song of Songs), Origen constructs a hermeneutic theory that privileges a rational, spiritual, and “unveiled” interpretation of the text over a carnal, literal interpretation, which he most often associates with Jews. After examining the ancient association of veils with femininity and aidōs (shame), this article argues that Origen's consignment of Jews to a “veiled” reading functions as anti-Jewish slander insofar as it associates Jewish interpretive practices with shame, dishonor, femininity, and fleshliness. Origen's interpretation of the veil contributes to his understandings of gender, sexuality, sexual renunciation, and Christian identity. Despite Origen's rhetorical disavowal of the veil as literal, fleshly, Jewish, and feminine, a reading of his exegesis of biblical veils attests to his unrenounced desire for the “veil of the letter” and the “body” of the text.
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Polyakov, Emma O’Donnell. "Jewish-Christian Identities in Conflict: The Cases of Fr. Daniel Rufeisen and Fr. Elias Friedman." Religions 12, no. 12 (2021): 1101. http://dx.doi.org/10.3390/rel12121101.
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The status of Jewish identity in cases of conversion to another religion is a contentious issue and was brought to the forefront of public attention with the 1962 court case of Oswald Rufeisen, a Jewish convert to Christianity known as Br. Daniel, which led to a shift in the way that the state of Israel defines Jewish identity for the purposes of citizenship. At the same time, however, another test case in conflicting interpretations of Jewish identity after conversion was playing out in Rufeisen’s own monastery, hidden to the public eye. Of the fifteen monks who lived together in the Stella Maris Monastery in Haifa, two were Jewish converts, both of whom converted during the Second World War and later immigrated to Israel. Both outspoken advocates for their own understanding of Jewish identity, Rufeisen and his fellow Carmelite Fr. Elias Friedman expressed interpretations of Jewish-Christian religious identity that are polarized and even antagonistically oppositional at times. This paper argues that the intimately related histories and opposing interpretations of Rufeisen and Friedman parallel the historical contestation between Judaism and Christianity. It investigates their overlapping and yet divergent views, which magnify questions of Jewish identity, Catholic interpretations of Judaism, Zionism, Holocaust narratives, and proselytism.
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Bird, Michael F., and Preston M. Sprinkle. "Jewish Interpretation of Paul in the Last Thirty Years." Currents in Biblical Research 6, no. 3 (2008): 355–76. http://dx.doi.org/10.1177/1476993x07084792.
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This essay offers a sampling of recent Jewish interpretations of the Apostle Paul in the last thirty years. Attention is given to the works of Pinchas Lapide, Hyam Maccoby, Alan F. Segal, Daniel Boyarin, Mark D. Nanos and Pamela M. Eisenbaum including a survey of their scholarship and an assessment of their contribution and significance for Pauline studies. This study concludes that Jewish interpretation of Paul remains highly diverse and there is not likely to be a Jewish `reclamation' of Paul in the foreseeable future.
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Geiger, Ari. "Nicholas of Lyra’s Literal Commentary on Lamentations and Jewish Exegesis: A Comparative Study." Medieval Encounters 16, no. 1 (2010): 1–22. http://dx.doi.org/10.1163/138078510x12535199002596.
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AbstractThe literal commentary of Nicholas of Lyra (France, c. 1270-1349) on the Bible (Postilla literalis super totam Bibliam) is one of the most important Christian commentaries that were written according to the literal sense of Scripture. It is also known for its frequent use of Jewish quotations, mainly Rashi’s interpretations. This paper presents similarities between Nicholas’ own interpretations in the Postilla on Lamentations and Jewish exegetical literature on the same book. The paper is based on a comparison between these two kinds of commentaries (Jewish and Nicholas’) on the same biblical verses. This comparison reveals interpretations written by Jewish scholars which are similar to those written earlier by Nicholas. The article ends with an attempt to explain this interesting phenomenon of what seems to be a hidden Jewish influence on Nicholas of Lyra.
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Reicher, Rosa. "‘Go out and learn’." European Judaism 51, no. 2 (2018): 124–33. http://dx.doi.org/10.3167/ej.2018.510218.
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Abstract This article deals with Shakespeare’s reception among German Jewish youth in the early twentieth century. The Jewish youth movements played an appreciable role in Jewish education and culture. The various Jewish youth movements reflected the German Jewish society of the time. Despite the influence of the German youth movement, the young people developed their own German Jewish Bildung canon. Many young Jews in Germany perceived Bildung as an ideal tool for full assimilation. Bildung placed an emphasis on the Jewish youth as an individual, and so served as an ideal tool for full assimilation. My thesis is that by means of the youth movement, German Jewish youth could develop new interpretations of identity, through the creation of a European Bildung ideal, which includes an awareness of the significance of Shakespeare.
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Reicher, Rosa. "‘Go out and learn’." European Judaism 51, no. 2 (2018): 124–33. http://dx.doi.org/10.3167/ej.2017.510218.
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This article deals with Shakespeare’s reception among German Jewish youth in the early twentieth century. The Jewish youth movements played an appreciable role in Jewish education and culture. The various Jewish youth movements reflected the German Jewish society of the time. Despite the influence of the German youth movement, the young people developed their own German Jewish Bildung canon. Many young Jews in Germany perceived Bildung as an ideal tool for full assimilation. Bildung placed an emphasis on the Jewish youth as an individual, and so served as an ideal tool for full assimilation. My thesis is that by means of the youth movement, German Jewish youth could develop new interpretations of identity, through the creation of a European Bildung ideal, which includes an awareness of the significance of Shakespeare.
12
Creese, Jennifer. "Secular Jewish Identity and Public Religious Participation within Australian Secular Multiculturalism." Religions 10, no. 2 (2019): 69. http://dx.doi.org/10.3390/rel10020069.
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Many Australian Jews label their Jewish identity as secular. However, public representations of Jewish culture within Australian multiculturalism frequently highlight the religious practices of Judaism as markers of Jewish cultural authenticity. This study explores how secular Jews sometimes perform and reference Jewish religious practice when participating in communal events, and when identifying as Jewish to non-Jews in social interactions and in interactions with the state. Ethnographic participant observation and semi-structured in-depth interviews with nine self-identified secular Jews living in Queensland, Australia, were employed to gather data. These self-identified secular Jews within the community incorporate little religiosity in their private lives, yet in public they often identify with religious practice, and use a religious framework when describing and representing Jewishness to outsiders. This suggests that public Jewishness within Queensland multiculturalism might be considered a performative identity, where acts and statements of religious behavior construct and signify Jewish group cultural distinctiveness in mainstream society. These secular Jews, it is suggested, may participate in this performativity in order to partake in the social capital of communal religious institutions, and to maintain a space for Jewish identity in multicultural secular society, so that their individual cultural interpretations of Jewishness might be realised.
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WILLIAMS, BENJAMIN. "GLOSSA ORDINARIAANDGLOSSA HEBRAICAMIDRASH IN RASHI AND THEGLOSS." Traditio 71 (2016): 179–201. http://dx.doi.org/10.1017/tdo.2016.10.
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An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on thesensus literalisand thepeshatof Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Rashi's disciples. The purpose of this study is to examine the midrashic interpretations transmitted in northern France around the beginning of the twelfth century in both theGlossa Ordinariaand Rashi's biblical commentaries. Interpretations are found in both corpora on occasions when their late-antique sources, such as Midrash Genesis Rabba and Jerome'sHebrew Questions on Genesis, themselves transmit similar insights. By analyzing an exposition found in both Rashi and theGloss, the narrative of Abraham in the fiery furnace, this study seeks to clarify the nature and extent of this relationship. It thereby enables a more detailed understanding of the ways that midrash reached twelfth-century Jews and Christians and of how Rashi and theGlossensured the wide dissemination of these interpretations.
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Manns, Frédéric. "Jewish interpretations of the Song of Songs." Liber Annuus 58 (January 2008): 277–95. http://dx.doi.org/10.1484/j.la.3.9.
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di Giovanni, George. "Jewish and Post-Christian Interpretations of Hegel." Owl of Minerva 40, no. 2 (2009): 221–37. http://dx.doi.org/10.5840/owl20094023.
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Maier, Michael P. "Another People of God? Exegesis and Reception of Zech 2:15." Vetus Testamentum 68, no. 3 (2018): 415–35. http://dx.doi.org/10.1163/15685330-12341324.
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Abstract In a bold new interpretation Zechariah 2:15 is the only one among all the prophecies about the pilgrimage of the nations to Mount Zion that calls the non-Jewish nations “people of God.” The present article studies this verse in its context of Zech 2:14-17, analyzes its intertextual relations and discusses its supposed literary connection to Revelation 21:3. After a short look at traditional Jewish and Christian interpretations, it presents the specific contribution of Zech 2:15 to the Theology of the People of God.
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Abel, Ernest L., and Michael L. Kruger. "The Widowhood Effect: A Comparison of Jews and Catholics." OMEGA - Journal of Death and Dying 59, no. 4 (2009): 325–37. http://dx.doi.org/10.2190/om.59.4.c.
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Using mortality data derived from tombstones in two Midwestern cemeteries, we compared the “widowhood effect” (decreased survival following the death of a spouse) among Jews and Catholics. Jewish men and women were both more likely to die sooner after the death of their spouses compared to Catholic men and women. Life table survival analysis indicated that the median number of years of survival following widowhood for Catholic and Jewish men were 7.7 years and 5.0 years, respectively ( p < .01). For Catholic and Jewish women, it was 11.0 and 9.5 years, respectively ( p < .01) Interpretations were offered in terms of Bowlby's attachment theory.
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Eraqi-Klorman, Bat-Zion. "THE FORCED CONVERSION OF JEWISH ORPHANS IN YEMEN." International Journal of Middle East Studies 33, no. 1 (2001): 23–47. http://dx.doi.org/10.1017/s0020743801001027.
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Reports emanating from Yemen as early as the 1920s indicated that local Jews were subjected to a unique statute, known in Jewish sources as the “Orphans' Decree.” This law obligated the Yemeni (Zaydi) state to take custody of dhimmi children who had been orphaned, usually of both parents, and to raise them as Muslims. The statute, anchored in 18th-century Zaydi legal interpretations and put into practice at the end of that century, has no parallel in other countries.1 S. D. Goitein suggests that the legal basis for this religious interpretation rested on the hadith: “Every person is born to the natural religion [Islam], and only his parents make a Jew or a Christian out of him” (Muhammad al-Bukhari 82, 3).2
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Grözinger, Karl Erich. "Messianic ideas in Jewish mysticism." Nordisk Judaistik/Scandinavian Jewish Studies 12, no. 2 (1991): 93–99. http://dx.doi.org/10.30752/nj.69487.
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The Jewish belief in a final redemption brought about by a kingly messiah, the descendant of the dynasty of King David, emerged in biblical times under specific historical and ideological circumstances which are gone long ago. Nevertheless, the core of the messianic idea remained within Judaism and became even stronger and stimulated Jewish yearnings and thought. Around this core of messianic belief grew, in the course of time, a garland of interpretations which sought to accommodate the persisting messianic hope to the new historical situations and even more to the changing philosophical and theological thought. Regarding all the messianic testimonies handed down to us, we might find three major types of interpretation depicting the messianic events: There is the more traditional apocalyptic view, then a somewhat distinct philosophical-rationalistic one and finally a mystical approach to messianism.
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Schalski, Ella. "“But Now I Consydre Thy Necesse”: Augustine’s Doctrine of Jewish Witness and the Restoration of Racial Hierarchies in the Croxton Play of the Sacrament." Religions 15, no. 1 (2024): 140. http://dx.doi.org/10.3390/rel15010140.
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This paper examines the depiction of Jewish and Christian merchants in the medieval English Host miracle play, the Croxton Play of the Sacrament. This play is a critical illustration of religious racialization, effectively demonstrating the perpetuation of anti-Jewish stereotypes and legitimizing violence. Positioned within a broader scholarly debate, particularly in relation to Augustine’s doctrine of Jewish witness, the play portrays Jews as allegorical figures that validate Christian theological constructs. This paper delves into the representation and linguistic depiction of Jewish characters in the play, emphasizing their systematic dehumanization and instrumentalization in Christian narratives. A significant focus is placed on the coerced conversion of Jewish characters, which forces them into the archetype of the “Wandering Jew”, thereby highlighting motifs of symbolic aggression and unending diaspora. This paper also confronts contemporary scholarly perspectives that view the play as challenging religious boundaries, positing that such interpretations overlook the ingrained racialization and marginalization of Jewish identity during the European Middle Ages. It argues that the play’s transient disruption of power dynamics ultimately reinforces prevailing social hierarchies, thereby solidifying deep-seated anti-Jewish sentiments.
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Levkovych, Natalia. "Mythological Images and Their Interpretations in Jewish Art of Eastern Galicia, 18th – 19th Century." Bulletin of Lviv National Academy of Arts, no. 51 (October 10, 2023): 42–53. http://dx.doi.org/10.37131/2524-0943-2023-51-5.
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This study analyzes the mythological representations of sea creatures, the hippocampus, and the Leviathan in the Jewish art of Eastern Galicia. It identifies the formation of a distinctive symbolic and sign system within Jewish art, serving as a means to convey fundamental religious and philosophical principles. The prohibition of anthropomorphic depictions contributed to the development of an entire cycle of animalistic and botanical images, illustrating the diaspora Jews' conceptualizations of the Land of Israel, the Jerusalem Temple, the Gardens of Eden, the commandments of the Torah, and the Talmud. Based on the study of artworks, including preserved illustrations from the destroyed synagogues in Khodoriv and Hvizdets during the Holocaust, as well as ritual objects such as Torah shields, Torah reading pointers, Hanukkah lamps, and the decoration of tombstones-matzevot, it has been established that Jewish art developed its own program of ornamentation and the use of symbols and signs. The features of the iconography of mythical sea creatures have been identified. It is emphasized that the traditional representation of the hippocampus as a creature with the body of half horse and half fish in Jewish art monuments was replaced by depictions of a creature with the body of half goat and half fish, or half lion and half fish. Such transformations can be explained by the influence of folklore and the reinterpretation of folk art. The symbolism of the hippocampus is associated with perceptions of the sea that surrounds the Land of Israel and serves as a metaphor for the transition to another, beautiful, paradisiacal world. The iconography of the depiction of the Leviathan is also connected to its symbolism. The Leviathan coiled in a ring is a traditional symbol of anticipation of messianic times, and the Leviathan coiled around a city or specific structures embodies the concept of the temple, alluding to a sacred space, as the skin of the mythical creature will be used for the tent of the righteous. Representations of the hippocampus and Leviathan on tombstones-matzevot embody the idea of anticipating messianic times and resurrection. The exploration of symbolism in Jewish representational and decorative art provides insight into the traditional Jewish culture of Eastern Galicia.
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Kister, Menahem. "Some Early Jewish and Christian Exegetical Problems and the Dynamics of Monotheism." Journal for the Study of Judaism 37, no. 4 (2006): 548–93. http://dx.doi.org/10.1163/157006306778946731.
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AbstractThe thesis of this article is that a Jewish theological formula or an interpretation of biblical passages which, in one period, successfully served one side of a polemic, became, in a later period and in another context, a springboard for an adversary's attack, or an insidious internal theological problem. The author attempts to illuminate the inner dynamics of Judaism as a monotheistic religion, and to observe the potential of inherent theological tensions in Judaism of the Second Temple period and rabbinic Judaism for the emergence of Christian and Gnostic theological concepts and interpretations which were in conflict with the Jewish ones.
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Sloin, Andrew. "The Other Jewish Century." Russian History 42, no. 4 (2015): 441–52. http://dx.doi.org/10.1163/18763316-04204004.
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This review essay examines works of Russian and Soviet Jewish History by Eugene Avrutin, Oleg Budnitskii, and Yaacov Ro’i that focus on the relationship between Jews and the state during the “long” Russian twentieth century. The works examine this relationship in three discrete periods: the late imperial era proceeding the revolutions of 1917; the era of the Russian Civil War; and the late Soviet era of stagnation and decline. Challenging interpretations of Soviet historiography that have emphasized the open inclusion of Jews in the Soviet project, these works collectively stress the need to reconsider the persistence of racial discourses and anti-Semitism that structured relations between Jews and the state before and after the Bolshevik revolution.
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Esterson, Rebecca. "Allegory and Religious Pluralism: Biblical Interpretation in the Eighteenth Century." Journal of the Bible and its Reception 5, no. 2 (2018): 111–39. http://dx.doi.org/10.1515/jbr-2018-0001.
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AbstractThe Christian discourse of the literal and spiritual senses in the Bible was, in the long eighteenth century, no less tied to perceptions of Jewish interpretive abilities than it had been previously. However, rather than linking Jews with literalism, in many cases the early modern version of this discourse associated Jews with allegory. By touching upon three moments in the reception history of the Bible in the eighteenth century, this article exhibits the entanglement of religious identity and biblical allegory characteristic of this context. The English Newtonian, William Whiston, fervently resisted allegorical interpretations of the Bible in favor of scientific and literal explanations, and blamed Jewish manuscript corruption for any confusion of meaning. Johan Kemper was a convert whose recruitment to Uppsala University reveals an appetite on the part of university and governmental authorities for rabbinic and kabbalistic interpretive methods and their application to Christian texts. Finally, the German Jewish intellectual Moses Mendelssohn responded to challenges facing the Jewish community by combining traditional rabbinic approaches and early modern philosophy in defense of a multivocal reading of biblical texts. Furthermore, Mendelssohn’s insistence on the particularity of biblical symbols, that they are not universally accessible, informed his vision for religious pluralism. Each of these figures illuminates not only the thorny plight of biblical allegory in modernity, but also the ever-present barriers and passageways between Judaism and Christianity as they manifested during the European Enlightenment.
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Barnard, Jody A. "Anti-Jewish Interpretations of Hebrews: Some Neglected Factors." Melilah: Manchester Journal of Jewish Studies (1759-1953) 11, no. 1 (2015): 25–52. http://dx.doi.org/10.31826/mjj-2015-110104.
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Wishnia, Kenneth, and Rael Meyerowitz. "Transferring to America: Jewish Interpretations of American Dreams." MELUS 25, no. 1 (2000): 247. http://dx.doi.org/10.2307/468164.
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Klein, Michele. "The Candle of Distinction: A Cultural Biography of the Havdalah Light." Images 8, no. 1 (2014): 3–24. http://dx.doi.org/10.1163/18718000-12340036.
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This case study explores how a general lighting device transformed into a distinctive Jewish ritual object, the Havdalah candle. In late antiquity, the ubiquitous oil lamp served for the fire-light blessing during the end-of-Sabbath Havdalah ritual but in the fourth century, a sage added a torch, avukah, aggrandizing the ceremonial light. Jews showed little concern for the lighting utensil until the late Middle Ages, when a variety of contemporary torch-candles employed in Church ritual and among Christian aristocracy inspired new rabbinic interpretations of the term avukah. Ashkenazi Jews favored a costly Gothic-style implement with intertwined tapers, which particularly suited the words of the ancient Havdalah blessing. This became a distinctively Ashkenazi Jewish ritual object in the sixteenth century, after Christians abandoned the old-fashioned style of torch-candle. Following the drop in cost of wax, and massive Jewish migrations in modern times, all observant Jews adopted the Ashkenazi intertwined candle.
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Mittleman, Alan. "The Job of Judaism and the Job of Kant." Harvard Theological Review 102, no. 1 (2009): 25–50. http://dx.doi.org/10.1017/s0017816009000029.
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The presents its chief protagonist in two discrepant ways: Job the patient and Job the rebel. Ancient Jewish interpretations of Job praise Job the patient and condemn, or at least do not praise, Job the rebel. Modern Jewish interpretations, by contrast, praise Job the rebel and scant the patient, pious Job of the frame story. Job the rebel becomes a model of sincerity or authenticity, a chief value of modernity. Job the patient and pious sufferer so celebrated by antiquity is at best an ambivalent figure.
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Murzyn-Kupisz, Monika. "From “Atlantis” to the Familiar?" East Central Europe 42, no. 2-3 (2015): 268–98. http://dx.doi.org/10.1163/18763308-04202003.
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This article focuses on the new processes of revival of the Jewish community and the rediscovery and reinterpretation of Jewish heritage observed in Cracow in recent years. Referring to the richness of the Jewish heritage in Cracow accumulated during the centuries-long presence of this ethnic minority in the city, particularly in the quarter of Kazimierz, it moves beyond the popular narratives on touristification and commercialization of the city’s Jewish past. The author covers a range of topics from the emergence of new Jewish activities and the greater visibility of diverse Jewish communities in the urban space to the establishment of new museum institutions and the evolution of the Jewish Culture Festival and new interpretations of memorial spaces.
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Baumgarten, Elisheva. "‘Like Adam and Eve’: Biblical Models and Jewish Daily Life in Medieval Christian Europe." Irish Theological Quarterly 83, no. 1 (2017): 44–61. http://dx.doi.org/10.1177/0021140017742802.
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This article follows the exegetical and legal interpretations of the story of Adam and Eve among Jewish scholars of the High Middle Ages living in northern Europe. It argues that by following these evolving interpretations and understandings one can tease out details of the fabric of everyday Jewish life alongside tensions and norms that were under debate. It focuses on two main aspects of these reinterpretations. The first is understandings concerning conjugal life and gender hierarchies. The second is legal rights and responsibilities accorded to women as ‘daughters of Eve.’
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Gechtman, Roni. "Creating a Historical Narrative for a Spiritual Nation: Simon Dubnow and the Politics of the Jewish Past." Journal of the Canadian Historical Association 22, no. 2 (2012): 98–124. http://dx.doi.org/10.7202/1008979ar.
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Simon Dubnow (1860–1941) was a towering intellectual figure in the history of East European Jewry in the half-century before the Second World War. His influence was manifested mostly in two areas: as the preeminent Jewish historian of his generation and as the main theorist of Jewish diaspora nationalism (Folkism) and intellectual leader of the Folkspartey in Russia (1907-1917). This article examines the relation between the two aspects of Dubnow’s career and legacy. As a historian, Dubnow developed a method for the study of Jewish history he called ‘historism’. Politically, Dubnow was an atypical nationalist, in that he did not demand territorial independence for his people but only the recognition of Jews as a nation with autonomous status within the states where they already lived. I show how Dubnow’s Jewish nationalism and his political views derived, to a large extent, from his historical theory and analysis, and in turn, how his historical interpretations were often informed by his ideological preconceptions. By analyzing and juxtaposing his historical and theoretical works, I argue that the writing of history was for Dubnow a means to achieve his more ambitious goal: to change the future of Jewish society and, by extension, the countries where the Jews lived.
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Browning, Christopher R. "Nazi Ghettoization Policy in Poland: 1939–41." Central European History 19, no. 4 (1986): 343–68. http://dx.doi.org/10.1017/s0008938900011158.
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Nazi ghettoization policy in Poland from 1939 to 1941, like so many other aspects of Nazi Jewish policy, has been the subject of conflicting interpretations that can be characterized as “intentionalist” on the one hand and “functionalist” on the other. The “intentionalist” approach views ghettoization as a conscious preparatory step for total annihilation. For instance, Andreas Hillgruber has described the ghettoization of the Polish Jews as a step parallel to Hitler's conquest of France; in both cases Hitler was securing himself for the simultaneous war for Lebensraum in the east and Final Solution to the Jewish question through mass murder. Together these steps constituted the nucleus of his long-held “program.”
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Ryan, Jordan. "Golgotha and the burial of Adam between Jewish and Christian tradition." Nordisk judaistik/Scandinavian Jewish Studies 32, no. 1 (2021): 3–29. http://dx.doi.org/10.30752/nj.100583.
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The curious name of Golgotha, and its translations provided by the evangelists, became a focal point for interpretation, opening the door for new Christological concepts to become affixed to it. As these novel Christological interpretations accrued around Golgotha, they would eventually crystallise, and become a fixed part of the commemoration of Jesus in Palestine. Starting with Origen, third and fourth century Christian authors strongly associate the place of Jesus’s crucifixion with the burial place of Adam.
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Gomez-Aranda, Mariano. "The Contribution of the Jews of Spain to the Transmission of Science in the Middle Ages." European Review 16, no. 2 (2008): 169–81. http://dx.doi.org/10.1017/s1062798708000161.
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The Jews of Spain in the Middle Ages played an important role in the transmission of Graeco-Arabic learning by translating, or participating in translations, of scientific texts. They also composed original works on mathematics, astronomy, astrology and medicine in which they adapted the theories of the ancients for their own time. Science was used by the ruling powers as an element of prestige, and by the Jewish scientists as a way to obtain a high social status. The policy of cultural sponsorship of Muslim caliphs, as well as of Christian kings, was fundamental in the process of transmission of the Greek sciences to the Western world. The School of Translators of Toledo is an example of this process. The astronomical theories developed by Jewish scientists at the end of the 15th century played an important role in the Spanish and Portuguese discoveries of the 16th century. Their knowledge of astronomy, astrology, mathematics, and medicine was also used by the Jewish intellectuals to provide a rational and scientific support for the Jewish religion and tradition, as is reflected in the interpretations of the Bible by medieval Spanish Jewish authors.
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Veidlinger, Jeffrey. "The Tsene-rene and Purim Plays." Russian History 41, no. 1 (2014): 55–67. http://dx.doi.org/10.1163/18763316-04101004.
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This article addresses some of the ways that Eastern European Jews in the late nineteenth and early twentieth centuries accessed the Bible. It argues that reading the Hebrew Scripture itself was just one of many ways that common Jews became acquainted with biblical stories, and suggests that historians place greater scholarly attention on the extra-canonical sources Jews commonly used to access biblical narratives. Jewish audiences also heard biblical stories through interpretations, popular retellings, and dramatic performances. The article discusses the most popular Yiddish interpretive retelling, the sixteenth-century Tsene-rene, and demonstrates how some of its variances from the canonical text may have influenced Jewish notions of time and redemption. The article concludes with a discussion of some Purimshpils (plays performed during the holiday of Purim) and how they reinforced the ideas of the Tsene-rene.
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Stroganova, E. M., and D. A. Stroganov. "The Issue of Historicity of the Jewish Exodus from Egypt." Prepodavatel XXI vek, no. 3, 2020 (2020): 241–47. http://dx.doi.org/10.31862/2073-9613-2020-3-241-247.
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The article analyzes and interprets the events of the biblical book of Exodus on the resettlement of Jewish tribes from Egypt, and compares it with data from extra-biblical sources, such as the Merneptah Stele and the works of Aristobul, given the achievements of domestic and foreign historiography of this issue. The article deals with the hypothesis of the two exoduses of the Jewish tribes from Egypt, the early references to them in the sources, and the interpretation of the inscription of the Merneptah Stele as well as the historical context of its creation. The article analyzes the term “Habiru” its identification with the Jewish people and related Semitic ethnoses living in north-eastern Egypt. Its various interpretations and connotations, which shed light on the social status of the Habiru, are examined. The first references to the Israeli people in the extra-biblical sources with biblical events of the book of Exodus are also identified. The chronology of the Book of Exodus is considered separately. Various translations and descriptions of the terms used to describe the social status of the Jews in Egypt according to the Septuagint are also given, and the changes in the position of the tribes of Israel in Egypt and possible causes that led to the migration of Semitic tribes to Palestine are monitored.
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Horowitz, Brian. "Poland and Polin: New Interpretations in Polish-Jewish Studies." Polish Review 65, no. 2 (2020): 96–99. http://dx.doi.org/10.5406/polishreview.65.2.0096.
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Steinberg, G. M. "Interpretations of Jewish Tradition on Democracy, Land, and Peace." Journal of Church and State 43, no. 1 (2001): 93–113. http://dx.doi.org/10.1093/jcs/43.1.93.
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Guzi, Bar. "The Promise of Jewish Theistic Naturalism for Jewish Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 26, no. 1-2 (2021): 106–24. http://dx.doi.org/10.1163/15685357-20210902.
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Abstract This paper seeks to explain the greater appeal of Jewish naturalistic theologies given our greater appreciation today of the ecological vulnerability of our world. By examining the theological writings of two prominent twentieth-century Jewish thinkers—Hans Jonas and Arthur Green. The paper demonstrates that their espousal of naturalistic yet theistic worldview in their interpretations and reconstructions of Jewish tradition shares significant affinities and promotes an ethical attitude toward the environment. First, I show that Jonas and Green reject reductive forms of naturalism and embrace a nonreductive or “expansive” style of naturalism. Then, I argue that their theologies intend to stimulate a sense of responsibility toward all creation by envisioning humans as partners of a non-omnipotent God. I conclude by noting the metaphysical, epistemological, and moral promises of theistic naturalism to Jewish environmental ethics.
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Fasching, Darrell J. "Can Christian Faith Survive Auschwitz?" Horizons 12, no. 1 (1985): 7–26. http://dx.doi.org/10.1017/s0360966900034290.
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AbstractThis paper argues that, for both Jews and Christians, the Holocaust represents a hermeneutic rupture. After Auschwitz, Jews find their belief in the God of history called into question. And Christians find their past interpretations of the Gospel as good news called into question, when forced by the Holocaust to see that it has been used to justify 2000 years of persecution, expulsion, and pogrom against the Jewish people. For Christians to acknowledge the Holocaust as hermeneutic rupture is to give it the authority of a new hermeneutic criterion for interpreting the Gospel, in which nothing is the word of God which denies the covenantal integrity of the Jewish People. The Holocaust forces a redefinition of the “canon within the canon” in which Paul's letter to the Romans and the Book of Job become central texts. Romans becomes the cornerstone of post-Holocaust theology because it predates the fall of the temple and the emergence of the anti-Judaic myth of Christian supercession and affirms the ongoing election of the Jewish people. And after the Holocaust, the Book of Job takes on new meaning as an allegory, only a desacralized Christianity which demythologizes some of its most sacred traditions in order to affirm human dignity and Jewish integrity can survive Auschwitz with any authenticity.
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Harvey, Steven. "SOME NOTES ON “AVICENNA AMONG MEDIEVAL JEWS”." Arabic Sciences and Philosophy 25, no. 2 (2015): 249–77. http://dx.doi.org/10.1017/s0957423915000041.
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AbstractIn an article published in Arabic Sciences and Philosophy 22 (2012), pp. 217–87, by Gad Freudenthal and Mauro Zonta, “Avicenna among Medieval Jews: the reception of Avicenna's philosophical, scientific and medical writings in Jewish cultures, East and West,” the authors promise to present “a preliminary but comprehensive picture of Avicenna's reception by medieval Jewish cultures.” As such, it seemed to offer the “comprehensive study” referred to as a desideratum by Zonta at the conclusion of his groundbreaking and very important survey, “Avicenna in medieval Jewish philosophy” (2002). Zonta explained that such a future “comprehensive study of the many and different interpretations given to his doctrines by Jewish thinkers would allow us to evaluate the real role played by [Avicenna] in medieval thought.” Surprisingly, the recent article adds little that is new to the previous studies of Zonta and others on the subject, and omits useful information found in them. The main point of the present notes is to try to correct several oversimplifications, questionable assumptions, and misleading statements in the article under consideration. Its purpose is to help readers of the article to attain a fuller and more accurate – although certainly not comprehensive – picture of the reception of Avicenna among medieval Jews.
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GRIGOREVA, ALEKSANDRA K. "INTERPRETATION OF THE PLOT OF THE SACRIFICE OF ISAAC IN THE VISUAL ARTS OF JUDAISM OF LATE ANTIQUITY." Study of Religion, no. 2 (2021): 128–35. http://dx.doi.org/10.22250/2072-8662.2021.2.128-135.
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This article deals with the disclosure of the meaning of the plot of Akeda, which it acquired in the artistic tradition of Judaism in late antiquity. When the Temple was destroyed a new worldview begins to form among the Jews of both the Holy Land and the Diaspora and the synagogue becomes the center of the study of the Scriptures. Synagogues of late antiquity are decorated with frescoes and mosaics on religious themes, and among the plots used in decoration, the plot of Akeda stands out - it is found in direct connection with Aron Kodesh, the repository of the Torah scrolls. Moreover, in artistic interpretations, Akeda’s plot begins to acquire new details, which form a certain part of the symbolic picture of Jewish late antique iconography. In the course of the article, three images of the sacrifice of Isaac in late antique synagogues are described, the features of each image are noted, and then, some features of the artistic interpretation are highlighted on the basis of the literary tradition, as well as concepts in which the artistic and literary interpretations differ...
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Teipen, Alfons. "Jews in Early Biographies of Muḥammad: A Case Study in Shifting Muslim Understandings of Judaism." Journal of the American Academy of Religion 88, no. 2 (2020): 543–68. http://dx.doi.org/10.1093/jaarel/lfaa019.
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Abstract Almost from its beginning, adherents of Islam were in competition with those of Judaism, yet the extent and intensity of that competition is portrayed differently in the earliest extant sources. Although in biblical studies there is by now a broad consensus that the synoptic gospels reflect different interpretations of the life of Jesus among the early Jesus movements, analogous realizations have still to fully take root in studies about the Life of Muḥammad. Minor differences in the portrayal of Jews in biographies of Muḥammad indicate a shifting understanding of Muslim-Jewish relations: whereas initially Jewish voices were needed to legitimize the new Arabian prophet, accusations from Christian apologists that Islam was a “new Judaism” led Muslims to take their distance from that religion. Muslim historians adapted Christian anti-Jewish canards of treachery and “propheticide” (analogous to deicide) to emphasize such distance. Early Muslim biographies of Muḥammad are thus witnesses to a complicated history of relationships between adherents of Islam and those of Judaism in late antiquity.
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Feldmann Kaye, Miriam. "“The Bush Burned with Fire and the Bush Was Not Consumed”." Religion and Theology 28, no. 3-4 (2021): 125–52. http://dx.doi.org/10.1163/15743012-bja10023.
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Abstract This paper explores the post-metaphysical theology of Richard Kearney (1954–) from a Jewish theological perspective. It seeks to provide an original analysis of his project “anatheism,” considering the prominence of Jewish texts in the development of the concept of anatheism. Rooted in deconstructionist and Continental philosophical discourses, Jewish hermeneutics also plays a central role in anatheism. This discursive intersection has received scarce scholarly attention to date. Biblical and other texts which he interprets, include the rabbinic exegesis of Rashi and of modern Jewish hermeneutical philosophy notably of Martin Buber, Franz Rosenzweig, and Emmanuel Levinas. I analyse elements of Kearney’s interpretation primarily of the “Burning Bush” biblical narrative as a test case for anatheistic reading of Jewish texts as they appear in one particular text “I Am Who May Be” in The God Who May Be: A Hermeneutics of Religion (2001). Kearney’s textual reading of the Burning Bush offers an unusual example of a Christian engagement with Jewish interpretations of the biblical parable as well as of Levinas, Derrida, and others. Kearney’s effort highlights an approach of a mutual search for ways of interpreting texts not “of” the other, but “with” the other, in a mutual engagement of post-metaphysical theology. More broadly, this examination offers an important contribution to the developing field of post-metaphysical theology in the Jewish and Christian traditions, ultimately posing questions as to how and whether elements of Jewish scriptural interpretative techniques might or can imbue contemporary Christian post-metaphysical theologies. Conversely, the question can be asked as to what a Jewish version of anatheism might look like. This examination presents a test case for possibilities of reading and learning from discourses across different religions.
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Lapidot, Elad. "Jewish Redemptive Epistemologies, Hegelian Teshuvot: Soloveitchik, Rosenzweig and Kook." Naharaim 14, no. 1 (2020): 35–57. http://dx.doi.org/10.1515/naha-2019-0017.
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AbstractThis paper consists in a reflection on the conceptual nerve center of Franz Rosenzweig’s thought and heritage that is the category of redemption as an epistemological category. The reflection is articulated through a comparative study of the redemptive epistemologies of three modern Jewish thinkers: Franz Rosenzweig, Rabbi Yoseph Dov Soloveitchik and HaRav Avraham Yitzchak HaCohen Kook. The comparison arises from a basic feature that this paper identifies as common to all three modern visions of epistemic Jewish redemption: they all feature Hegelian interpretations of the traditional Jewish category of teshuva.
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Hutson, Christopher R. "“Saved through Childbearing”." Novum Testamentum 56, no. 4 (2014): 392–410. http://dx.doi.org/10.1163/15685365-12341470.
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In order to follow the argument of 1 Tim, one must be familiar not only with Greco-Roman culture but also with traditional Jewish interpretations of Torah. This study (a) discusses Jewish overtones in the context, (b) argues that 2:15 appropriates early rabbinic traditions about why women die in childbirth to underscore the importance of feminine virtues, and (c) responds to possible objections.1
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Keren-Kratz, Menachem. "Va-yo'el Moshe : The Most Anti-Zionist and Anti-Israeli Jewish Text in Modern Times." Jewish Quarterly Review 113, no. 3 (2023): 479–505. http://dx.doi.org/10.1353/jqr.2023.a904508.
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Abstract: It is important to remember not only that many Jews rejected Zionism but also that for some it symbolized an abomination, heresy, and the worst collective sin the Jewish people have ever committed. Since it was first published in 1960, Va-yo'el Moshe —a book written by Rabbi Yoel Teitelbaum, the SatmarRebbe—is considered the most radical anti-Zionist text written by a Jew in modern history. During the ensuing sixty years, the book has reappeared in more than a dozen full editions and been translated into several languages. At least thirty further volumes have offered interpretations, adapted it for children, compiled digests, or reviewed its relevance to various ideological issues or halakhic rulings. The essay presents the history of Jewish anti-Zionist texts published prior to Va-yo'el Moshe and briefly reviews Teitelbaum's biography to explain his motivation for writing the book. It then outlines the book's contents and the religious principles that support its main theses. Last, it reviews the Jewish public's reaction to the book and explains how and why it became a canonical text among Jewish Orthodoxy's most radical wing, which in this article is titled Extreme Orthodoxy.
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Rizzi, Renato. "The Jewish wall: The Eisenman empire." SAJ - Serbian Architectural Journal 5, no. 3 (2013): 1–38. http://dx.doi.org/10.5937/saj1301001r.
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In this article author is arguing that architecture, like all other aesthetic disciplines, has for long been pointing to the original problem: the sense of form. The form is seen as the multiplicity of expressive language that comes from particular kind of knowledge. Regarding this architecture is seen as work of realization; the cognition of knowledge and that the form is representation, the sense is the essence. Author is also arguing that the greater variable, although not the only one, among the four factors concerns the right to knowledge. The greater or smaller its extension and profoundness, the greater or smaller our ability to slide along the essential line of the slope. Or, towards the "contents of the truth of one work", if we wish to use the same words of Walter Benjamin. But the hypothesis, although it has to be demonstrated yet, imposes the logic of thoughts, which should be added to the aesthetics of thoughts: the gift of compilation, the image of the unity of the entirety. In several parts of this paper, through the questions of the theological, the scene of thought, interpretation on representation and contemplation, ideas, concepts and phenomenon, author will discuss on possible interpretations of work of Pieter Eisenman.
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Seidenberg, David Mevorach. "History and Evolution of Tikkun Olam, According to the Textual Sources." Journal of Jewish Ethics 7, no. 1-2 (2021): 129–63. http://dx.doi.org/10.5325/jjewiethi.7.1-2.0129.
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ABSTRACT This compendium of texts traces the development of several different interpretations of tikkun olam through Jewish intellectual history. These texts demonstrate conclusively that the roots of the social justice interpretation of tikkun olam are older than those of the Kabbalistic interpretation, going back to the tenth century expression of religious humanism. They also reveal a firm foundation for an ecological interpretation of tikkun olam as far back as early midrash. Furthermore, liberal Judaism's understanding of tikkun olam is shown to be sourced in Eastern European religious humanism going back to the seventeenth century, and transmitted in large part via Zionist thought in the nineteenth and early twentieth centuries.
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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 and Abel in GLAE strengthens the possibility that 1 Jn 3.12 was part and parcel of an interpretive milieu that sharpened the divide between righteous and evil, between murderer and martyr.