Relevant bibliographies by topics / Jewish Theological Seminary of America. Seminary School of Jewish Studies

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Academic literature on the topic 'Jewish Theological Seminary of America. Seminary School of Jewish Studies'

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Published: 27 July 2024
Last updated: 30 July 2024

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Journal articles on the topic "Jewish Theological Seminary of America. Seminary School of Jewish Studies"

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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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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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Milovanović, Stevan. "Jewish Religious Schools in Sarajevo until 1941: The Sephardic Yeshiva of Sarajevo (La Yeshiva De Saray) and the Jewish Secondary Theological Seminary in Sarajevo (El Seminario Rabbiniko Saraylisko)." Društvene i humanističke studije (Online) 7, no. 4(21) (December 30, 2022): 187–96. http://dx.doi.org/10.51558/2490-3647.2022.7.4.187.

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In Sarajevo, since the formation of the Jewish religious community, the religious education of children has developed simultaneously. First, four-grade elementary schools, where mostly male children went, came forward. Later in the 17th century, Talmud-Torah secondary school was developed, while Yeshiva was only formed in the second half of the 18th century. Until the establishment of the Belgrade Yeshiva by Rav Yehuda Lerma in 5395 (1635) and the Sarajevo Yeshiva by Rav David Pardo in 5528 (1768), there were no rabbinical schools in the territories of the Western Balkans and neither rabbis. In the Kingdom of Serbs, Croats, and Slovenes, later the Kingdom of Yugoslavia, there was a need for qualified personnel for the religious education of Jewish children and youth according to general laws, in lower and secondary schools. On June 13, 1928, the Jewish Secondary Theological Seminary was opened, which began operating on November 25, 1928. The Seminary operated until 1941, when it was closed on April 6 by Nazzi Germans. The paper aims to present the development of Jewish religious education from the arrival of Sephardim to Sarajevo in the 16th century until 1941. To show the importance of the development of rabbinic and Talmudic studies in Bosnia and Herzegovina, as well as the reputation of Sarajevo's Jewish religious schools in Europe and the world.
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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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Simon-Shoshan, Moshe. "Between Philology and Foucault: New Syntheses in Contemporary Mishnah Studies." AJS Review 32, no. 2 (November 2008): 251–62. http://dx.doi.org/10.1017/s0364009408000111.

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The work of many emerging young rabbinics scholars today, particularly that which is focused on the Mishnah, is animated by a desire to synthesize two distinct approaches to rabbinic texts. One is the traditional philological-historical approach, which traces its roots back to the European Wissenschaft des Judentums tradition of the nineteenth and early twentieth centuries. In its current form, traditional Talmud criticism is perhaps most associated in Israel with the work of J. N. Epstein, the founder of the Hebrew University Talmud Department and the “father of exact scientific Talmudic inquiry.” While most of Epstein's students proceeded to shape the study of rabbinic literature in the Israeli academy, Saul Lieberman, perhaps his most distinguished disciple, moved to America, where his presence dominated the study of rabbinic literature at the Jewish Theological Seminary in the postwar decades. Traditional Talmud criticism is characterized by a scrupulous attention to manuscripts and textual variants, a systematic use of the findings of Semitic and comparative linguistics, and the use of form and source criticism to determine the history and development of larger textual units.
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Lehmann, Daniel. "A Review of: “Daniel Pekarsky,Vision at Work: The Theory and Practice of Beit Rabban(New York: Jewish Theological Seminary of America, 2006)”." Journal of Jewish Education 73, no. 2 (July 18, 2007): 153–57. http://dx.doi.org/10.1080/15244110701420300.

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7

Anderson, Gary. "Yohanan Muffs. Love and Joy: Law, Language and Religion in Ancient Israel. New York: Jewish Theological Seminary of America, 1992. xxvi, 240 pp." AJS Review 19, no. 2 (November 1994): 238–40. http://dx.doi.org/10.1017/s0364009400005754.

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Rubin Ross, Renee. "A Review of: “Lisa D. Grant, Diane Tickton Schuster, Meredith Woocher, and Steven M. Cohen,A Journey of Heart and Mind: Transformative Jewish Learning in Adulthood(New York: Jewish Theological Seminary of America, 2004).”." Journal of Jewish Education 71, no. 3 (September 2005): 335–38. http://dx.doi.org/10.1080/00216240500341922.

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9

Hollender. "REVIEW: Shalom Spiegel. Menahem H. Schmelzer, ed. THE FATHERS OF PIYYUT: AVOT HAPIYYUT, New York and Jerusalem: Jewish Theological Seminary of America, 1996." Prooftexts 21, no. 2 (2001): 229. http://dx.doi.org/10.2979/pft.2001.21.2.229.

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Sarna, Nahum M. "Harvey Warren Meirovich. A Vindication of Judaism: The Polemics of the Hertz Pentateuch. Foreword by Ismar Schorsch. New York: Jewish Theological Seminary of America, 1998, xvi, 304 pp." AJS Review 26, no. 02 (October 2002): 399–401. http://dx.doi.org/10.1017/s0364009402440111.

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Books on the topic "Jewish Theological Seminary of America. Seminary School of Jewish Studies"

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Summer in the city: Jewish Theological Seminary of America summer school. New York: Jewish Theological Seminary of America, 2002.

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Maimonides, Moses. Hilkhot ha-Yerushalmi (Texts and studies of the Jewish Theological Seminary of America). Bet ha-midrash le-rabanim sheba-Amerikah, 1995.

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Book chapters on the topic "Jewish Theological Seminary of America. Seminary School of Jewish Studies"

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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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2

"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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"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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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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