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Relevant bibliographies by topics / Jewish Theological Seminary of America

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Academic literature on the topic 'Jewish Theological Seminary of America'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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Journal articles on the topic "Jewish Theological Seminary of America"

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Walfish, Barry. "Jewish Theological Seminary of America Library. Broadside Collection. Hamden, Conn.: Micrographic Systems of Connecticut for The Jewish Theological Seminary of America, 1992. 3 microfilm reels. $35.00 per reel + shipping." Judaica Librarianship 9, no. 1 (December 31, 1995): 40–47. http://dx.doi.org/10.14263/2330-2976.1183.

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Reviews the broadside collection published by the Jewish Theological Seminary on microfilm, provides highlights from the collection, and evaluates the organization, cataloging, and indexing of the material.

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Dalin, David G. "Cyrus Adler, Non-Zionism, and the Zionist Movement: A Study in Contradictions." AJS Review 10, no. 1 (1985): 55–87. http://dx.doi.org/10.1017/s0364009400001197.

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For close to fifty years, Cyrus Adler was one of American Jewry's most influential communal leaders and public servants. Taking part in the founding of the Jewish Publication Society (1888), on whose various committees he would serve as chairman throughout his life, Adler was a founder of the American Jewish Historical Society (1892), and its president for more than twenty years. Together with Louis Marshall, Jacob Schiff, Oscar Straus, Felix Warburg, and his cousin, Judge Mayer Sulzberger, Adler played an instrumental role in organizing the American Jewish Committee (1906), and served as its president from 1929 until his death in 1940. During his thirtytwo years (1908–1940) as president and chief administrative officer of the Dropsie College for Hebrew and Cognate Learning, Adler shaped the institution into one of the preeminent institutions of higher Jewish learning in America. When Solomon Schechter died in 1915, Adler succeeded him to the presidency of the Jewish Theological Seminary, with which he had been closely associated since its founding in 1886, while remaining president of Dropsie as well. Serving as president of the seminary for twenty-five years, Adler played a central role in the founding of the United Synagogue, whose presidency he also held.

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Selis, David. "“Perhaps The Oldest Piece of Ecclesiastical Furniture in this Country”: The Construction and Destruction of Solomon Schechter’s Cairo Genizah Torah Ark." IMAGES 15, no. 1 (November 9, 2022): 3–17. http://dx.doi.org/10.1163/18718000-12340164.

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Abstract In 1897, Solomon Schechter brought a hoard of Hebrew manuscripts, now known collectively as the Cairo Genizah, to England from Cairo. Along with these manuscripts were several wooden Hebrew inscription fragments from Cairo’s Ben Ezra Synagogue. When Schechter left Cambridge to assume the presidency of the Jewish Theological Seminary of America, these fragments were brought to New York where they were transformed into a Torah Ark. This Torah ark was used at the Seminary for three decades and subsequently exhibited at the Jewish Museum, New York and The Metropolitan Museum of Art. It was featured on numerous postcards and in major works on Jewish art. In 1997, it was deconstructed by the Jewish Museum to extract the medieval inscriptions. This article explores the history, meaning and reception of the Schechter Torah Ark as a window into the complexities of Schechter’s legacy and the history of Jewish scholarship in the twentieth century.

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Prell, Riv-Ellen. ": Ritual: Three Portraits of Jewish Life . Jewish Theological Seminary of America. ; Murray Avenue . Sheila Chamovitz." American Anthropologist 93, no. 2 (June 1991): 519–20. http://dx.doi.org/10.1525/aa.1991.93.2.02a00830.

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Koltun-Fromm, Ken. "Performing the Material Self: Mordecai Kaplan and the Art of Journal Writing." AJS Review 31, no. 1 (April 2007): 109–31. http://dx.doi.org/10.1017/s0364009407000244.

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Mordecai Kaplan's journals from 1913 to 1934 offer a window into the mind of a tormented and lonely Jewish thinker. As a pioneering theologian, sociologist, and teacher of American Judaism in the twentieth century, Kaplan (1881–1983) stood as a towering figure at the Jewish Theological Seminary in New York City, where he worked for a good deal of his very long life. Yet even with the publication of his groundbreaking work Judaism as a Civilization (1934) and his popular following, he felt marginalized and embattled throughout his life. To help manage and defend those professional conflicts, Kaplan turned to his journal to record his personal struggles and anxieties. These diary entries offer important clues to the ways he discovered and created an American Jewish identity through the art of journal writing.

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Walfish, Barry. "Iakerson, Shimon. Catalogue of Hebrew Incunabula from the Collection of the Library of the Jewish Theological Seminary of America. New York and Jerusalem: The Jewish Theological Seminary of America, 2004-2005." Judaica Librarianship 13, no. 1 (December 31, 2007): 47–49. http://dx.doi.org/10.14263/2330-2976.1086.

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Ashkenazi, R. S. "The manuscript of Nizami’s “Khosrow and Shirin” in Judeo-Persian from the collection of Elkan Nathan Adler." Orientalistica 6, no. 5 (February 1, 2024): 858–69. http://dx.doi.org/10.31696/2618-7043-2023-6-5-858-869.

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This article discusses the ϐirst stages of the study of one of the most unique manuscripts in the collection of Elkan Nathan Adler (1861–1946), currently kept at the Jewish Theological Seminary of America in New York. This manuscript (press mark MS 1398) is of great value. In addition to the fairly complete text of Nizami Ganjavi’s poem “Khosrow and Shirin” (142 sheets), it contains 12 miniatures of high quality. The importance of studying this manuscript is due to the very limited number of illustrated manuscripts in the Judeo-Persian language, making this codex a valuable source for the history of Judeo-Persian and Persian miniatures in general. In addition, a comprehensive study of this manuscript will allow us to better understand the nature of Jewish-Persian contacts, as well as the extent of their depth.

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Polk, Andrew. "“Unnecessary and Artificial Divisions:” Franklin Roosevelt's Quest for Religious and National Unity Leading Up to the Second World War." Church History 82, no. 3 (August 30, 2013): 667–77. http://dx.doi.org/10.1017/s0009640713000693.

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The letters were portrayed as a goodwill gesture toward the three more dominant religious traditions in America and, as far as President Franklin Roosevelt was concerned, the world. After being carefully constructed over the preceding weeks, they were held in strict secrecy until they were released to the media on December 24, 1939. Each was written to the leader of his respective religion: as president of Jewish Theological Seminary, Rabbi Cyrus Adler represented American Jews and George A. Buttrick, president of the Federal Council of Churches of Christ in America (FCC), received a letter on behalf of American Protestants, with the last letter going to Pope Pius XII, head of the Roman Catholic Church. Each letter was, at least ostensibly, a Christmas greeting. Roosevelt offered each man warm wishes and his hearty thanks for all that he had done for his people and the world. Yet Roosevelt also noted the fear and uncertainty of the time. War had again come to Europe and threatened to envelop the globe. It was the responsibility of all people of goodwill, Roosevelt argued, to come together in any way they could for the cause of peace. He hoped the three men, and those they represented, would put aside religious differences and join together for the common good.

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Rock-Singer, Cara. "A Prophetic Guide for a Perplexed World: Louis Finkelstein and the 1940 Conference on Science, Philosophy, and Religion." Religion and American Culture 29, no. 2 (2019): 179–215. http://dx.doi.org/10.1017/rac.2019.2.

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ABSTRACTThis article traces negotiations over the epistemic, ethical, and political authority of Judaism, Protestantism, Catholicism, and science in mid-twentieth-century America. Specifically, it examines how the president of the Jewish Theological Seminary, Rabbi Dr. Louis Finkelstein, led a diverse group of intellectual elites as they planned and convened the 1940 Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life (CSPR). Based on the conference's transcripts, proceedings, and papers, in addition to Finkelstein's writings from the period, this article shows how Finkelstein used his vision of the Jewish tradition as a model to form a pluralistic intellectual space that brought together the representatives of multiple religious traditions and modern science. To accredit the American way of life to Judaism, Finkelstein traced America's ethical values, democratic politics, and scientific genius back to the Hebrew Prophets through Rabbinic Judaism. In response to Finkelstein's historiography and the political and ideological challenges of World War II, scientific and religious experts negotiated their authority and debated how to mobilize their traditions in a quest for political stability. By analyzing the CSPR as a meeting of multiple discourses, this article reinstates science as a fundamental player in the story of American pluralism and demonstrates the way a non-Protestant tradition shaped the terms of an elite public's understanding of the “democratic way of life.”

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Gubert, Betty Kaplan. "Research Resources for the Study of African-American and Jewish Relations." Judaica Librarianship 8, no. 1 (September 1, 1994): 162–64. http://dx.doi.org/10.14263/2330-2976.1262.

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Several libraries in New York City have exceptionally rich resources for the study of relations between African Americans and Jewish Americans. The holdings of and access to these collections are discussed; some sources in other parts of the U.S. are mentioned as well. The most important collection is in the Schomburg Center for Research in Black Culture, The New York Public Library. Besides books, there is a vast Clipping File, the unique Kaiser Index, manuscript collections, and some audio and visual materials. The Jewish Division of The New York Public Library has unparalleled holdings of Jewish newspapers from around the world, from which relevant articles can be derived. The libraries of the Jewish Theological Seminary and the VIVO Institute ,are also both fine sources. Their book holdings are up-to-date, and YIVO's clipping file is also, including such items as publicity releases from Mayors Koch and Dinkins. YIVO's archives have such important historical holdings as the American Jewish Committee Records (1930s to the 1970s), and some NAACP materials from the thirties and forties. Children's books on this top ic and ways of acquiring information are noted. A list of the major libraries, with addresses, telephone numbers, and hours is in an appendix.

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Dissertations / Theses on the topic "Jewish Theological Seminary of America"

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Chen, Chen Pau. "Perspectives and strategies for the Servo de Cristo Theological Seminary of South America." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p078-0058.

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Altman, Jacob Scott. "Reviving socialism: from Union Theological Seminary to Highlander Folk School." Diss., University of Iowa, 2016. https://ir.uiowa.edu/etd/6360.

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This work reconsiders the history of the Socialist Party of America during the Great Depression and the unaffiliated social-democratic movement developed by those who left the Socialist Party to join President Roosevelt’s New Deal coalition. The substance and implications of socialism’s revival in the 1930s have received insufficient attention, overshadowed by an emphasis on the character and impact of American communism. Viewed over multiple decades, socialists remained relevant in the labor movement. Their integration into the New Deal coalition confounds claims that American socialists were too rigid and programmatic in their beliefs to be effective political actors in the United States. Their shift from a revolutionary socialism to a pragmatic embrace of social democracy suggests that socialists were able to find an accommodation with both capitalism and with the Democratic Party. For much of the Depression, the Socialist Party was a vibrant political force on the American left, challenging the mainstream parties to address the economic crisis, creating a space in which women claimed leadership, and provided a cohort of skilled organizers for the labor movement. During the revival, women were central to the party’s successful organizing efforts, provided vital election support, publically debated the meanings of femininity and masculinity, and held important offices within the party. Socialists also built institutions. Highlander and Soviet House, two institutions that must be understood within their proper socialist contexts, developed out of the radicalism fostered by Reinhold Niebuhr at Union Theological Seminary. Radical young socialists, drawn to Reinhold Niebuhr’s pessimistic critique of capitalism, carried their belief that capitalism was in its terminal crisis into the SP’s Revolutionary Policy Committee. Their energy yielded impressive organization success for the labor movement. The continued intellectual coherence of socialists in the decades after the revival suggest that evolving socialist ideas survived within and at odds with the New Deal coalition. Far from abandoning socialism, those socialists who participated in the New Deal coalition maintained a distinctive set of ideas. The existence of a strong cohort of women in the Socialist Party’s revival runs contrary to scholars’ claims that women did not play a significant role in the Socialist Party after the early 1920s. Socialist women rebuilt socialist institutions during the Depression. They were central to the party’s successful organizing efforts; provided vital election support; debated the meanings of femininity and masculinity; and held offices within the party. Viewed from within the confines of parties and elections, the history of the socialist movement in the United States appears limited in its scope and importance. During the 1930s, socialists’ successful municipal projects were eclipsed by rising factionalism and the unrequited attraction of revolution. Socialists seemed much less interesting and their critiques less incisive and useful when mired in historical accounts that give primacy to factional feuds and electoral politics. This was not the entirety of the socialist experience in the 1930s. Socialists did fight amongst themselves and against communists, primarily with words but also with fists. They also served as productive forces and provided significant leadership within the labor movement. Throughout those decades, they continued to distinguish themselves from other trade unionists. Socialists retained their class-based critique of American society even as they softened their ideas about the remedies that they intended to employ to make that society more equitable.

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Rosen, M. S. "An anonymous commentary on Job : Jewish Theological Seminary NY; an analysis of its authorship and an assessment of its contents." Thesis, University College London (University of London), 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369663.

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Kawalko, Anna. "A Story of Survival: Hebrew Manuscripts and Incunabula from the Saraval Collection in the Manuscriptorium - Digital Library of the Memoriae Mundi Series Bohemica Project." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2015. https://slub.qucosa.de/id/qucosa%3A34903.

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Books on the topic "Jewish Theological Seminary of America"

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Jewish Theological Seminary of America. Hebrew manuscript catalogs from the Jewish Theological Seminary. New York: Clearwater Publishing, 1986.

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Brumer, Judah. Hebrew manuscript catalogs from the Jewish Theological Seminary. New York: Clearwater, 1986.

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Jack, Wertheimer, ed. Tradition renewed: A history of the Jewish Theological Seminary. New York, N.Y: The Seminary, 1997.

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Botnick, Annette Muffs. Library of the Jewish Theological Seminary of America: Selected Judaica subject bibliography. New York, N.Y: Rabbinical Assembly, 1998.

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Judah, Brumer, ed. Rabbinic MSS catalog. New York, N.Y: Clearwater Publishing, 1986.

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Jewish Theological Seminary of America. Library. A guide to the Hebrew manuscript collection of the Library of the Jewish Theological Seminary of America. New York: The Library, 1991.

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Moriah, Avner. Avner Moriah: Murals at the Jewish Theological Seminary. [New York]: Jewish Theological Seminary, 2001.

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Jewish Theological Seminary of America. Library. The Jewish Theological Seminary of America: [1993 Louis Marshall Award dinner]. [New York]: The Seminary, 1993.

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Judah, David ben. Sod Hagadah shel ha-Pesaḥ: Hesber le-sodot ha-Hagadah be-derekh ha-Ḳabalah. [Nyu Yorḳ: Ben Tsiyon ben Leṿi Hakohen, 2007.

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Jewish Theological Seminary of America. Library. Bible MSS catalog. New York, NY: Clearwater Publishing, 1986.

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Book chapters on the topic "Jewish Theological Seminary of America"

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Peremiczky, Szilvia. "(Jewish Theological Seminary – University of Jewish Studies, Budapest) “If I forget thee, O Jerusalem …”. Psalm 137 as Literary Code and Cultural Emblem of Identity." In You who live in the shelter of the Most High (Ps. 91:1), 211–30. Göttingen: V&R unipress, 2021. http://dx.doi.org/10.14220/9783737012362.211.

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"Robert Gordis." In Wrestling with God, edited by Steven T. Katz, Shlomo Biderman, and Gershon Greenberg, 490–96. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0040.

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Abstract Robert Gordis (1908-1992) was born in New York. He received his rabbinical ordination from the Jewish Theological Seminary of America in 1932. A year earlier, in 1931, he had already begun to serve as the rabbi of Temple Beth El in Far Rockaway, New York, and he served in this position until 1968. In addition, a lifelong student of the Hebrew Bible, he began to teach biblical studies at the Jewish Theological Seminary in 1940, and then taught at Columbia University beginning in 1948, at Union Theological Seminary beginning in 1960, and finally, at Temple University from 1967 to 1974. He also served as editor of the influential journal Judaism, as the president of the Conservative movement’s Rabbinical Assembly, as president of the Synagogue Council of America, and as a consultant to the Center for the Study of Democratic Institutions. His main area of scholarly expertise was the so-called wisdom literature of the Bible, e.g., Ecclesiastes and Job, and he wrote valuable studies of both of these biblical books. In addition, he wrote several books on Jewish theology, intended for the wider Jewish community as well as for scholars, that established his reputation as a theologian.

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"The Shaar and the Jewish Theological Seminary of America." In Gate of Heaven, 369–72. McGill-Queen's University Press, 2000. http://dx.doi.org/10.1515/9780773568662-034.

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"Pinchas Peli." In Wrestling with God, edited by Steven T. Katz, Shlomo Biderman, and Gershon Greenberg, 244–62. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0019.

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Abstract Pinchas Peli (1930-1989) was born in Jerusalem to a distinguished rabbinic, l?-asidic, that is, ultra-Orthodox, family. After receiving a strong traditional Jewish education in his youth, he went on to receive a B.A. in Jewish history and Talmud at Hebrew University and to become a strong supporter of the religious Zionist cause. Already at the age of sixteen he began to publish poetry in the Israeli newspaper Davar under the pseudonym Peli (= wonder) because he was afraid to use his real name (Hacohen) given that his family lived in Meah Shearim, the ultrareligious quarter of Jerusalem. He thereafter adopted this as his actual name. Also, while still a student, he became the editor of Panim el Panim (Face to Face), a weekly magazine published by Mosad Harav Kook, a major religious publishing house. After his initial academic appointment in Israel, Peli served as professor at Yeshiva University in New York from 1967 until 1971. There he became a friend and disciple of Rav Joseph B. Soloveitchik. While in New York, he wrote his doctoral dissertation under the supervision of R. Abraham Joshua Heschel of the Jewish Theological Seminary. In 1971, he accepted a call to become professor of Hebrew literature and Jewish studies at the new Ben Gurion University in Beersheva, Israel. From 1979 on, he was the incumbent of the university’s chair for Jewish values. A regular visitor to American universities, he taught as a visiting professor at the Jewish Theological Seminary of America, Yeshiva University, Cornell University, and Notre Dame. In addition, he was a visiting professor at the Makuya Bible Seminary in Japan and the Seminario Rabbinical in Buenos Aires, Argentina. He was also an active participant in Jewish-Christian dialogue, representing the State of lsrael at Vatican conferences.

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"Cyrus Adler and the Jewish Theological Seminary of America: Image and reality." In Translating a Tradition, 65–85. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618110336-007.

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Golemon, Larry Abbott. "Building a New Zion." In Clergy Education in America, 119–54. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0005.

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The fourth chapter describes the rise of Jewish seminaries in America and their reconstruction of the tradition in the light of modern scholarship. Two traditions of schooling—one Reformed the other Conservative—are explored. The founder of Hebrew Union College (HUC), Isaac Wise, developed a curriculum for a “progressive and enlightened” Judaism that could engage with American education and culture. Moses Mielziner prepared a widely used introduction to the Talmud that argued for the reasoned development of halakah (law) from a more historical reading of the Torah. HUC included reforms of the Siddur or prayer book, egalitarian synagogue life for men and women, and a view of an “American Zion” as the best hope for Jewry. Jewish Theological Seminary (JTS) was founded by the Orthodox rabbi Sabato Morais to advance a unified, developmental understanding of Judaism according to the Breslau school in Germany. Under Solomon Schechter, JTS became one of the world centers of Wissenschaft des Judentums (or modern study of) as it mobilized rigorous text-critical scholarship, historical studies, and the Hebrew language to advance the Jewish tradition.

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Roth, Leon. "Back To, Forward From, Ahad Ha'am?" In Is There a Jewish Philosophy?, 156–68. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774556.003.0011.

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This chapter asks what is living, and what is dead, in Ahad Ha'am. By ‘living’, the chapter refers to what is living for us; by ‘dead’, what is dead for us. In the volume Tradition and Change, which on the development of the Conservative movement in the Jewry of the United States, there is excerpted an address by the present Vice-Chancellor of the Jewish Theological Seminary of America in which the first of the ‘four tested standards’ of the movement is declared to be ‘scientific knowledge of the whole of Judaism’. But even after the ‘whole of’ Judaism has become known scientifically, there still remains the task of its evaluation. Evaluation is not the business of science. Science describes; it does not judge. But life means judgement, discrimination, and selection. There are subjects and opinions which for us today are more significant than others and it is these which we have to look out for. The chapter thus considers the contemporary significance of Ahad Ha'am, and, having found it, how and where one can go on further.

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"Arthur A. Cohen." In Wrestling with God, edited by Steven T. Katz, Shlomo Biderman, and Gershon Greenberg, 565–80. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0043.

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Abstract Arthur A. Cohen (1928-1987) was born into an affiuent Jewish family in New York City. A gifted student, he received his B.A. from the University of Chicago in 1946 and his M.A. three years later from the same institution. At Chicago he began to take a serious academic interest in Jewish thought and therefore he enrolled, in 1950, to do a master’s degree in medieval Jewish philosophy at the Jewish Theological Seminary of America in New York City. After two years at the Seminary, he made a life-altering decision that his future lay outside academic life and in the world of publishing. Accordingly, in 1951 he founded Noonday Press; in 1956 he created Meridien Books; and from 1960 to 1974 he founded and ran the Ex Libris Publishing Company. He also served as editor in chief of Holt, Rinehart and Winston. During all this time, however, his interest in Jewish thought remained strong, and in 1962 he published his significant study of modern Jewish philosophy, The Natural and Supernatural Jew, in which he declares himself a decidedly “supernatural”Jew. In addition, he began to write novels, many with a Jewish theme. Over a period of sixteen years he published The Carpenter Years (1967), In the Days of Simon Stern (1973), A Hero in His Time (1976), Acts of Theft (1980), and An Admirable Woman (1983), which won a National Jewish Book Award. Near the end of his life he also returned directly to Jewish thought through his work in connection with the valuable collection of essays on Jewish theology that he co-edited with Paul Mendes Flohr, Contemporary Jewish Religious Thought. The book appeared just after his death in 1987.

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Schmelzer, Menahem. "Decorated Hebrew Manuscripts of the Eighteenth Century in the Library of the Jewish Theological Seminary of America." In Occident and Orient, 331–51. BRILL, 1988. http://dx.doi.org/10.1163/9789004671171_035.

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Silverstein, Alan. "Modernists vs. Traditionalists: Competition and Legitimacy within American Conservative Judaism." In Studies in Contemporary Jewry: Volume XVII: Who owns Judaism? Public Religion and Private Faith in America and Israel, 34–55. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195148022.003.0003.

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Abstract Assessments of contemporary Conservative Judaism have been colored by memories of strife regarding women’s ritual participation within the movement during the 1970s and early 1980s. Rabbis and ritual committees, men and women, the Jewish Theological Seminary (JTS) and its alumni-all were often at odds. Describing that period of time, the provost of JTS, Jack Wertheimer, posited that, “far more than the other denominations, Conservative Judaism experienced severe turbulence and even demoralization.”1 Ought this assessment be extended as well to the final decades of the 20th century? During the 1980s and 1990s, virtually all denominations within America’s religious landscape experienced turmoil in which “modernists” and “traditionalists” were pitted against one another.2 The modernists claimed that religious belief and practice ought to change in accordance with evolving mores, whereas traditionalists asserted that religion offered timeless truths that were meant to withstand the ever-changing tide of moral relativism.

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