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Journal articles on the topic 'Jews – History – To 70 A.D'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

VAN DER WOUDE, A. S. "James D. G. DUNN (ed.), Jews and Christians. The Parting of the Ways A.D. 70 to 135. The Second Durham- Tübingen Research Symposium on Earliest Christianity and Judaism (Durham, September, 1989) (Wissenschaftliche Untersuchungen zum Neuen Testament 66), J.C.B. Mohr (Paul Siebeck), Tübingen 1992, x and 408 pp., cloth DM 268,-. ISBN 3 16 145972 5." Journal for the Study of Judaism 26, no. 2 (1995): 190–93. http://dx.doi.org/10.1163/157006395x00086.

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2

Mcging, Brian. "The Cambridge History of JudaismEd.W. D. Davies and L. Finkelstein. 2. The Hellenistic Age. Cambridge: Cambridge University Press, 1989. Pp. xvii + 738, [1] plate, [7] text figs., [9] maps, [8] plans. £65.00. - (A.) Kasher Jews and Hellenistic cities in Eretz-Israel: relations of the Jews in Eretz-Israel with the Hellenistic cities during the Second Temple period (332 BCE-70 CE). (Texte und Studien zum antiken Judentum, 21.) Tübingen: Mohr, 1990. Pp. xv + 372, [17] maps. DM 168." Journal of Hellenic Studies 112 (November 1992): 206–8. http://dx.doi.org/10.2307/632201.

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3

Feldman, Louis H., and James D. G. Dunn. "Jews and Christians: The Parting of the Ways, A. D. 70 to 135." Journal of the American Oriental Society 114, no. 4 (October 1994): 672. http://dx.doi.org/10.2307/606194.

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4

St. Julian-Varnon, Kimberly. "Victoria Khiterer. Jewish City or Inferno of Russian Israel? A History of the Jews in Kiev Before February 1917." East/West: Journal of Ukrainian Studies 4, no. 2 (September 19, 2017): 321. http://dx.doi.org/10.21226/t2334t.

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Book review of Victoria Khiterer. Jewish City or Inferno of Russian Israel? A History of the Jews in Kiev Before February 1917. Academic Studies Press, 2016. Jews of Russia and Eastern Europe and Their Legacy, series editor, Maxim D. Shrayer. xx, 474 pp. Illustrations. Tables. Maps. Appendix. Bibliography. Index. $89.00, cloth.

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5

Greenberg, Mark I. "Article: Becoming Southern: The Jews of Savannah, Georgia, 1830-70." American Jewish History 86, no. 1 (1998): 55–75. http://dx.doi.org/10.1353/ajh.1998.0003.

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6

Goethals, George R. "When General Grant Expelled the Jews by Jonathan D. Sarna." Shofar: An Interdisciplinary Journal of Jewish Studies 31, no. 4 (2013): 110–13. http://dx.doi.org/10.1353/sho.2013.0091.

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7

Stollman, Jennifer A. "Lincoln and the Jews: A History by Jonathan D. Sarna, Benjamin Shapell." American Jewish History 100, no. 4 (2016): 583–85. http://dx.doi.org/10.1353/ajh.2016.0070.

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8

Rubinstein, WD. "Shorter notice. A People Apart: The Jews in Europe, 1789-1939. D Vital." English Historical Review 115, no. 462 (June 2000): 748–49. http://dx.doi.org/10.1093/enghis/115.462.748.

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Rubinstein, W. "Shorter notice. A People Apart: The Jews in Europe, 1789-1939. D Vital." English Historical Review 115, no. 462 (June 1, 2000): 748–49. http://dx.doi.org/10.1093/ehr/115.462.748.

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10

Bodemann, Y. Michal. "Reviews of Books:Democratization and the Jews: Munich, 1945-1965 Anthony D. Kauders." American Historical Review 110, no. 2 (April 2005): 571–72. http://dx.doi.org/10.1086/531473.

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11

Chazan, Robert. "A New Vision of Jewish History: The Early Historical Writings of Salo Baron." AJS Review 39, no. 1 (April 2015): 27–47. http://dx.doi.org/10.1017/s0364009414000634.

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While rejecting the traditional belief that Jewish fate was controlled by God, nineteenth- and early twentieth-century historians of the Jews maintained prior perceptions of post-70 Jewish history as a sequence of unmitigated disasters. Beginning in 1928, the young Salo Baron combatted this perspective on the Jewish past, which he dubbed “the lachrymose conception of Jewish history.” In his well-known 1928 essay “Ghetto and Emancipation” and more substantially in the 1937 edition of his Social and Religious History of the Jews, Baron vigorously rejected this view. In the process, he formulated a new periodization of the Jewish past and moved beyond the ideologically grounded and programmatic reconstruction of Jewish history to a rigorously descriptive portrayal of the multi-faceted Jewish historical experience. In so doing, Baron laid the foundations of the flourishing contemporary Jewish historiographic enterprise.

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12

Furman, Joshua J. "Lincoln and the Jews: A History. By Jonathan D. Sarna and Benjamin Shapell." Jewish History 30, no. 3-4 (December 2016): 299–301. http://dx.doi.org/10.1007/s10835-017-9270-4.

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13

ALBANIS, ELISABETH. "JEWISH IDENTITY IN THE FACE OF ANTI-SEMITISM." Historical Journal 41, no. 3 (September 1998): 895–900. http://dx.doi.org/10.1017/s0018246x98008024.

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A history of the Jews in the English-speaking world: Great Britain. By W. D. Rubinstein, Basingstoke: Macmillan, 1996. Pp. viii+539. ISBN 0-312-12542-9. £65.00.Pogroms: anti-Jewish violence in modern Russian history. Edited by John D. Klier and Shlomo Lambroza. Cambridge: Cambridge University Press, 1992. Pp. xx+393. ISBN 0-521-40532-7. £55.00.Western Jewry and the Zionist project, 1914–1933. By Michael Berkowitz. Cambridge: Cambridge University Press, 1997. Pp. xvi+305. ISBN 0-521-47087-0. £35.00.Three books under review deal from different perspectives with the responses of Jews in Western and Eastern Europe to the increasing and more or less violent outbursts of anti-Semitism which they encountered in the years from 1880 to the Second World War. The first two titles consider how deep-rooted anti-Semitism was in Britain and Russia and in what sections of society it was most conspicuous, whereas the third asks how Western Jewry became motivated to support the Zionist project of settlement in Palestine; all three approach the question of how isolated or intergrated diaspora Jews were in their respective countries.

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14

Roth, Norman. "New Light on the Jews of Mozarabic Toledo." AJS Review 11, no. 2 (1986): 189–220. http://dx.doi.org/10.1017/s0364009400001690.

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Medieval Spain represents a unique phenomenon in the history of Jewish civilization. Not only did the Jews live longer in Spain than in any other land in their history (indeed, almost as long as they occupied their homeland in the land of Israel from Abraham to the Roman destruction of Jerusalem in 70 C.E.), but the Jewish population of medieval Spain was greater than that of all other lands combined, and the rich achievements of Jewish culture there were unequaled elsewhere. Of all the cities in Spain which served as major centers of Jewish life and culture, Toledo perhaps stands out as the most important. Studies dealing with Jewish life in Spain have recognized this, and the long-awaited appearance of a recent two-volume work in Spanish devoted to the Jews of Toledo has helped focus attention once again on the vast archival material available.

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15

Bay, Carson. "Contagion of the Jews: Metaphorical and Rhetorical Uses of Sickness, Plague, and Disease in Pseudo-Hegesippus." Studies in Church History 58 (June 2022): 8–27. http://dx.doi.org/10.1017/stc.2022.1.

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Drawing upon discourses developed in earlier Graeco-Roman and Judaeo-Christian antiquity, the little-known text De excidio Hierosolymitano, also dubbed ‘Pseudo-Hegesippus’, develops a discourse of Jewish disease within a history of Jerusalem's destruction by the Romans in 70 CE. Based upon Flavius Josephus's Greek Jewish War, this Latin Christian text of Late Antiquity thus deploys a rhetoric of Jewish contagion within its historiographical solution to the Christian theological exigency of explaining the Jews out of history. Far from being an incidental or merely aesthetic component of this work, this article shows that a discourse of Jewish sickness constitutes a central component of Pseudo-Hegesippus's conceptualization and presentation of the end of Jerusalem and the historical demise of the Jews.

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Saul S. Friedman. "Saving the Jews: Franklin D. Roosevelt and the Holocaust (review)." American Jewish History 93, no. 3 (2008): 373–75. http://dx.doi.org/10.1353/ajh.0.0023.

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17

Hurd, J. C., and Stephen G. Wilson. "Gentile Judaizers." New Testament Studies 38, no. 4 (October 1992): 605–16. http://dx.doi.org/10.1017/s0028688500022104.

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In recent years a number of scholars have focused on the phenomenon of Gentiles who, in varying degrees, adopted the lifestyle of the Jews. For John Gager they are important evidence for his generally persuasive argument that in the Graeco-Roman world Judaism, far from being universally mistrusted and vilified, was in both its beliefs and its practices often attractive to non-Jews. Gager, like L. Gaston and others before him, brought this observation to bear on the more specific issue of Jewish-Christian relations in the early centuries. For, so they have argued, Christian Gentiles were among those attracted to Judaism and the reaction of ecclesiastical leaders to this situation was a major cause of anti-Jewish sentiment in the early Church. Thus judaizing was not, as had often been assumed, restricted to the first generation of Christians (approx. pre-70 CE), but remained an urgent and troublesome issue.

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18

Darien, Drew. "The Jews Should Keep Quiet: Franklin D. Roosevelt, Rabbi Stephen S. Wise, and the Holocaust." Journal of American History 108, no. 1 (June 1, 2021): 194. http://dx.doi.org/10.1093/jahist/jaab029.

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19

Berkvens-Stevelinck, Christiane. "Philippus Van Limborch et son Histoire de l’Inquisition." Heresis 40, no. 1 (2004): 155–65. http://dx.doi.org/10.3406/heres.2004.2032.

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Philippus Van Limborch and his History of Inquisition (1692). The History of Inquisition by Philippus Van Limborch, published in 1692 in Amsterdam is a fascinating piece of work concerning the history of Jews and Waldensians. The author was a teacher at the Remontrant seminary in Amsterdam an d belonged to the Armenian church of erasmian influence, expelled from the dutch Protestant church at the Dordrecht synod in 1619. Van Limborch was interested in the history of Inquisition, first because of the fact that there were numerous sephardic Jews in Amsterdam, and also because he hated any thype of religion prosectuion. The Remontrant ideal of tolerance urged him to work on a history of the Inquisition from the Middle Ages up to the end of the XVIIIth century, publishing Inquisitor Bernard Gui’s sentences delivered in Toulouse from 1307 to 1323. Van Limborch was particularly interested in the Waldensian case, because of similarities between their communities and the dutch mennonites, which were also very similar to the Remontrant Communities.

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20

Weeks, Theodore R. "Joshua D. Zimmerman. Poles, Jews, and the Politics of Nationality: The Bund and the Polish Socialist Party in Late Tsarist Russia, 1892–1914. Madison: University of Wisconsin Press, 2004. xiii, 360 pp." AJS Review 29, no. 1 (April 2005): 190–91. http://dx.doi.org/10.1017/s0364009405370097.

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For a half-millennium until the 1940s, the history of Poles and Jews was inextricably intertwined. In particular, from the mid-nineteenth century onwards, Poles and Jews alike were faced with sweeping economic and social changes that challenged—even threatened—livelihood, traditions, and identity. One way in which both Jews and Poles attempted to make sense of “modernity” (to use the word as shorthand for industrialization, secularization, and the communications revolution of this period) was to subscribe to one or another form of socialism. In the Polish lands, socialism and nationalism were never mutually exclusive, indeed on the whole, the two movements overlapped considerably. Again, this was just as true for Jews (Bund, Poalei Tsiyon) as for Poles (PPS). Josh Zimmerman's important book examines relations between the two most important pre-1914 Polish and Jewish socialist parties, the Bund and the PPS. Both parties aimed simultaneously to pave the way for international socialism and to develop their respective nations (Jews and Poles). Both parties rejected national chauvinism or prejudice, arguing in a Herderian vein that only when each nation developed its full potential could true internationalism reign. Despite their theoretical agreement, however, the parties frequently clashed on practical issues. Examining these practical differences, Zimmerman has much to tell us about the nature of being Jewish, Polish, and/or socialist in late imperial Russia.

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21

Newman, C. C., and James D. G. Dunn. "Jews and Christians: The Parting of the Ways A.D. 70 to 135." Novum Testamentum 36, no. 4 (October 1994): 412. http://dx.doi.org/10.2307/1560969.

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22

Bokedal, Johanna. "symbolic universe of the Temple." Nordisk judaistik/Scandinavian Jewish Studies 33, no. 2 (December 19, 2022): 3–18. http://dx.doi.org/10.30752/nj.121801.

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For Jews, the Jerusalem Temple is the historical focus of ritual practice and pilgrimage. After its destruction in 70 ce, synagogues gradually became important centres for community and ritual, yet the Temple remained a symbolic site of hope and longing in diasporic Judaism in manifold ways. By means of a case-study of a fifth-century synagogue in the town of Sepphoris, this article examines the synagogue and its mosaic floor to consider the hypothesis that the Jews that commissioned and used this synagogue had a self-categorised religious identity (cf. Turner et al. 1987) which referenced a symbolic universe of the Temple (cf. Berger and Luckmann 1966) and can be studied through visual, material and ritual symbols. It is further suggested that material and visual evidence must be seen in relation to the rituals performed in the synagogue, and the synagogue itself.

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23

Perkins, Pheme. "IF JERUSALEM STOOD: THE DESTRUCTION OF JERUSALEM AND CHRISTIAN ANTI-JUDAISM." Biblical Interpretation 8, no. 1-2 (2000): 194–204. http://dx.doi.org/10.1163/156851500750119178.

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AbstractAsking what would have been the case had the Jewish War of 66-70 CE not ended with the destruction of the Temple demonstrates the momentous consequences of those events for the history of Christianity and of anti-Judaism in Western culture. That the war might not have occurred or might have been nipped in the bud is a consensus view of Jewish, Roman and primitive Christian authors. That its consequences fueled a perception of Jews as abominable or rightly abandoned by their own God can be documented in both Roman and Christian texts. But the most disastrous consequence of the events of 66-70 CE was the anti-Judaism which is embedded in the Christian imagination through the canonical Gospels. Their accounts of the divinely authorized breech between followers of Jesus messiah and fellow Jews would never have been credible had moderate Jewish voices quelled the rebellion. Christianity would have remained a Jewish movement which incorporated Gentiles into God's people and anti-Judaism would not have been inscribed on the Western imagination.

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24

Snyder, Holly. "Jews and the Civil War: A Reader. Edited by Jonathan D. Sarna and Adam Mendelsohn." Jewish History 27, no. 1 (March 2013): 123–26. http://dx.doi.org/10.1007/s10835-012-9180-4.

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25

Khderi, K. Y. "ROLE OF HOLOCAUST IN GERMAN-ISRAELI RELATIONS." MGIMO Review of International Relations, no. 4(49) (August 28, 2016): 137–47. http://dx.doi.org/10.24833/2071-8160-2016-4-49-137-147.

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Relations between Berlin and Tel Aviv are unique. They occupy a special place in the foreign relations of Germany because of the "historic responsibility" o f the Germans for the Holocaust - the genocide of 6 million Jews during the time of National Socialism. The Germans certainly learned a lesson from its past. For 70 years they have been demonstrating to the entire world its good intentions, and did everything possible in order to atone for the suffering of Jews. Today, among the Germans one can observe some fatigue of the theme. There is an increasing desire to leave the topic in the past and to develop relations with Israel, which is not based on the need to make concessions because of the fear of being convicted of a tragic chapter in the history. The same cannot be said about the Jews, who do not forget to remind Berlin about its "special historical responsibility." We can assume that in the short and medium term, the Holocaust will determine the development of relations between Berlin and Tel Aviv.

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26

Bay, Carson. "Disease and the Christian Discourse of Jewish Death in "De Excidio Hierosolymitano" 5, 2." Vox Patrum 78 (June 15, 2021): 157–82. http://dx.doi.org/10.31743/vp.12268.

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The late-fourth century work called On the Destruction of Jerusalem (De Excidio Hierosolymitano), or “Pseudo-Hegesippus”, records the history of the Roman-Jewish War (66-73 CE) and particularly the destruction of Jerusalem and its Temple by the Romans in 70 CE. As a Christian version of this history based largely upon Flavius Josephus’ earlier Jewish War, De Excidio understands himself to be telling the story of the effective death of the Jews in history. One major aspect of this narrative, I argue, is a discourse of Jewish disease, wherein Ps-Hegesippus portrays the Jews as “sick” with the plague of civil insurrection and sedition. But this discourse goes much further as well, cutting to the very core of De Excidio’s narrative logic. Here I argue that this discourse of Jewish disease finds its most powerful expression in one particular chapter of the work, Book 5, Chapter 2. I show that De Excidio 5.2 epitomizes the work’s rhetoric of Jewish contagion, which can nevertheless be traced throughout the entirety of the work.

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27

Rosenblatt, Kate. "The Soul of Judaism: Jews of African Descent in America by Bruce D. Haynes." American Jewish History 104, no. 1 (2020): 155–57. http://dx.doi.org/10.1353/ajh.2020.0009.

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28

Schut, Kirsten. "Jews and Muslims in the Works of John of Naples." Medieval Encounters 25, no. 5-6 (November 18, 2019): 499–552. http://dx.doi.org/10.1163/15700674-12340055.

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Abstract This article seeks to shed light on attitudes towards Jews and Muslims in the Kingdom of Naples during the early fourteenth century by examining references to non-Christians in the quodlibets, disputed questions, and sermons of the Dominican theologian John of Naples (Giovanni Regina, d. ca. 1348). John’s patron, King Robert of Naples (r. 1309–1343) has traditionally been portrayed as a more tolerant monarch than his predecessor Charles II, and John’s views seem to accord well with Robert’s: he does not advocate conversion, but rather allows Jews and Muslims a limited place within Christian society. Treating topics as diverse as biblical exegesis, blasphemy, sorcery, slavery, mercenaries, and medical ethics, John’s writings on Jews and Muslims were inspired both by traditional scholastic questions and contemporary events. While his views on non-Christians are far from positive, John stops short of disseminating the more virulent polemics of his time.

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29

Black, Peter. "Besatzungspolitik und Massenmord. Die Einsatzgruppe D in der südlichen Sowjetunion, 1941-1943." Central European History 39, no. 1 (March 2006): 158–60. http://dx.doi.org/10.1017/s0008938906330063.

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Andrej Angrick's definitive work on Einsatzgruppe D is more than a history of the mobile killing unit, for the latter did not operate in a vacuum, but cooperated with the German military authorities to realize Nazi occupation policy in the south Ukraine and the Caucasus. In Angrick's words, Einsatzgruppe D was the “first and most radical instrument for the formation of the to-be-conquered Lebensraum” (p. 732). German determination to recast the ethnic composition of the U.S.S.R. was no “desk fantasy,” as reflected in the priority placed on settlement planning, which required the disappearance of Soviet Jews. Unlike Jewish communities in the western U.S.S.R., where survival of some was guaranteed by the need for labor, survivors in areas “worked” by Einsatzgruppe D were “minutely few”(p. 733). Angrick notes that his work is “perpetrator history”: his perpetrators permitted few victims to survive; and those who did were primarily peasants and Red Army soldiers whose stories were not told after the war. Nevertheless, postwar statements of the perpetrators assist the historian to “reconstruct … the internal history of the unit, down to the individual,” although cautions about judicial and historical “truth” should be well taken.

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Moldovan, Raluca. "Counterfactual History and Diasporic Identity in Philip Roth’s The Plot against America." Caietele Echinox 45 (December 1, 2023): 105–24. http://dx.doi.org/10.24193/cechinox.2023.45.07.

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The Plot against America, a 2004 novel by acclaimed American author Philip Roth, starts out from a counterfactual premise, i.e., that aviation pioneer Charles Lindbergh defeated Franklin D. Roosevelt in the 1940 election, running on an isolationist platform summarised in the slogan “America first!” The novel is a masterful exploration of trauma and the perception of history viewed through the eyes of a young boy, the author’s alter ego, Philip, who is also the narrator, and who sees his family and others around him question their place in society and their identity as American Jews in a world swiftly turning against them.

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31

De Boer, Martinus C. "Expulsion from the Synagogue: J. L. Martyn's History and Theology in the Fourth Gospel Revisited." New Testament Studies 66, no. 3 (June 5, 2020): 367–91. http://dx.doi.org/10.1017/s0028688519000535.

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In History and Theology in the Fourth Gospel, Martyn argued that John 9.22 concerns the formal expulsion from the synagogue of Jews who were confessing Jesus as the Messiah of Jewish expectation. Johannine scholars following Martyn have often claimed that a ‘high’ Christology must have provided the catalyst for this trauma, not the ‘low’ Christology posited by Martyn. For Martyn, however, a ‘high’ Christology was a subsequent development, leading to a second trauma, that of execution for blasphemously claiming that Jesus was somehow equal to God. Accepting Martyn's argument on 9.22 with respect to this issue, and leaving aside the debate about the relevance of the Birkat ha-Minim, this article seeks to determine why local synagogue authorities, evidently represented in John's narrative by the Pharisees, would have found the acceptance of Jesus as Messiah so offensive that they formulated a decree to expel fellow Jews espousing this new messianic faith. Analysis of John 5, 7 and 9 demonstrates that the Pharisees in the Johannine setting found this confession offensive because they regarded the behaviour of Johannine disciples on the Sabbath as thoroughly inconsistent with their own understanding of the Sabbath commandment and as significantly hindering their desire to play an authoritative role in determining what counted as acceptable behaviour on the Sabbath and what did not. In short, the specific catalyst for expelling Jews confessing Jesus as Messiah from the synagogue was their Sabbath observance, which the Pharisees in the Johannine setting came to regard as an unacceptable deviation from their own developing views on the matter in the period after 70 ce.

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32

Watt, Jack. "Parisian Theologians and The Jews: Peter Lombard and Peter Cantor." Studies in Church History. Subsidia 11 (1999): 55–76. http://dx.doi.org/10.1017/s0143045900002222.

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To honour the scholar whose distinguished contribution to medieval intellectual history has included examination of the early history of Parisian scholarship, I have chosen to examine an aspect of the work of two major teachers and authors in that ‘monde scolaire qui préfigure déjà le monde universitaire de demain’, the school of Notre Dame. The work of Peter Lombard and Peter Cantor makes clear that in the second half of the twelfth century, Judaism was being placed firmly and permanently on the Parisian theological agenda. Peter Lombard (d. 1160) lectured on the Psalms and the Letters of St Paul. His commentaries on these books came quickly to be received as the standard teaching texts in Paris, the magna glossatura replacing, for those books, the glossa ordinaria of Anselm of Laon and his associates. Medieval exegetes held these particular books of the Bible in esteem. For Aquinas, articulating common opinion, they contained ‘almost the whole of theological doctrine’. And thus, it might well be claimed, almost the whole of theological doctrine about Judaism.

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33

Katz, David S. "The Abendana Brothers and the Christian Hebraists of Seventeenth-Century England." Journal of Ecclesiastical History 40, no. 1 (January 1989): 28–52. http://dx.doi.org/10.1017/s0022046900035417.

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One of the most striking features of the first decades of open Jewish resettlement in England is the speed with which Jews managed to integrate themselves into so many different spheres of English life. From the first appointment of a Jew as a broker on the Exchange in 1657 to the first Jewish knighthood in 1700, the story is one of a dramatic rise in the acquisition of rights, privileges and special consideration. So, too, had Jews long been a part of English intellectual and academic life, but before Cromwell's tacit permission of Jewish residence in 1656 only Jewish converts to Christianity dared to make their appearance at English universities. This pattern was broken with the Abendana brothers, Jacob (d. 1685) and Isaac (d. 1699), Hebrew scholars and bibliophiles who came to London from Holland after the Restoration. Jacob Abendana, in the last four years of his life, was rabbi of the Sephardic community in London; Isaac, from at least 1663, taught Hebrew at Oxford and Cambridge. Both men were very much in demand by English scholars, who turned to them to solve Hebraic problems of various kinds and to procure Hebrew books for themselves and for university libraries. Both brothers worked on the first translations of the Mishnah into European languages and thus helped make available to Christian scholars this central core of the Talmud, the Jewish ‘oral’ law. Finally, it was Isaac Abendana who invented the Oxford diary and thereby made a permanent mark on the social habits of the university in which he laboured.

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34

Zeev, Miriam Ben. "THE JEWISH REVOLT OF A. D. 66–70." Classical Review 54, no. 1 (April 2004): 182–83. http://dx.doi.org/10.1093/cr/54.1.182.

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35

Herlihy, Patricia. "Władysław T. Bartoszewski and Antony Polonsky (E D S.) The Jews in Warsaw: A History." Polin: Studies in Polish Jewry 9, no. 1 (January 1996): 280–82. http://dx.doi.org/10.3828/polin.1996.9.280.

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36

Adler, Karen H. "Philosemitism: Admiration and Support in the English-Speaking World for Jews, 1840–1939 William D. Rubinstein and Hilary L. Rubinstein." English Historical Review 115, no. 464 (November 2000): 1350–51. http://dx.doi.org/10.1093/enghis/115.464.1350-a.

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37

Adler, K. H. "Philosemitism: Admiration and Support in the English-Speaking World for Jews, 1840-1939 William D. Rubinstein and Hilary L. Rubinstein." English Historical Review 115, no. 464 (November 1, 2000): 1350–51. http://dx.doi.org/10.1093/ehr/115.464.1350-a.

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38

Kee, Howard Clark. "The Transformation of the Synagogue After 70 C.E.: Its Import for Early Christianity." New Testament Studies 36, no. 1 (January 1990): 1–24. http://dx.doi.org/10.1017/s0028688500010833.

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It is instructive to see the similarities and the differences between the account of the origins of the synagogue in the Jewish Encyclopedia of 1907 and the more extended discussion of the subject in the Encyclopedia Judaica of 1971. In the earlier work, Wilhelm Bacher observes that by the time the synagogue had become the central institution in Judaism, it was already regarded as of ancient origin, dating back to Moses.1 He was of the opinion that the synagogue as a permanent institution originated during the Babylonian captivity,2 and conjectured that the reference in Isa 56. 7 to the temple as a ‘house of prayer’ was to be understood as connected with the term for place of prayer, proseuche, which was used during the exile and among Jews in the diaspora in later centuries. Balcher's theory continues that it was Ezra and his successors who reorganized the religious life of Israel into congregational worship, with special place for prayers and the reading of the scriptures. This development, he proposed, took place in parallel with the revival of the temple cult and led to the building of synagogues. He finds evidence for synagogues in Palestine in the pre-exilic period in Ps 74. 8, although in fact this psalm comes from the Maccabean period or even later.3 Then, astonishingly and without any attempt to explain, he asserts that the complete absence of allusions to synagogue in 1 or 2 Maccabees is the result of the author's primary concern for the purity of the temple ritual.

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39

Dalin, Miriam Sanua. "The Jews Should Keep Quiet: Franklin D. Roosevelt, Rabbi Stephen S. Wise, and the Holocaust by Rafael Medoff." American Jewish History 105, no. 4 (October 2021): 582–84. http://dx.doi.org/10.1353/ajh.2021.0058.

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40

Hancock, David. "Atlantic Diasporas: Jews, Conversos, and Crypto-Jews in the Age of Mercantilism, 1500–1800. Edited by Richard L. Kagan and Philip D. Morgan (Baltimore, Johns Hopkins University Press, 2009) 307 pp. $60.00 cloth $30.00 paper." Journal of Interdisciplinary History 41, no. 1 (June 2010): 118–20. http://dx.doi.org/10.1162/jinh.2010.41.1.118.

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41

Radchenko, Iryna Gennadiivna. "The Philanthropic Organizations' Assistance to Jews of Romania and "Transnistria" during the World War II." Dnipropetrovsk University Bulletin. History & Archaeology series 25, no. 1 (March 7, 2017): 124. http://dx.doi.org/10.15421/261714.

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The article is devoted to assistance, rescue to the Jewish people in Romanian territory, including "Transnistria" in 1939–1945. Using the archival document from different institutions (USHMM, Franklyn D. Roosevelt Library) and newest literature, the author shows the scale of the assistance, its mechanism and kinds. It was determined some of existed charitable organizations and analyzed its mechanism of cooperation between each other. Before the war, the Romanian Jewish Community was the one of largest in Europe (after USSR and Poland) and felt all tragedy of Holocaust. Romania was the one of the Axis states; the anti-Semitic policy has become a feature of Marshal Antonescu policy. It consisted of deportations from some regions of Romania to newly-created region "Transnistria", mass exterminations, death due to some infectious disease, hunger, etc. At the same moment, Romania became an example of cooperation of the international organizations, foreign governments on providing aid. The scale of this assistance was significant: thanks to it, many of Romanian Jews (primarily, children) could survive the Holocaust: some of them were come back to Romanian regions, others decide to emigrate to Palestine. The emphasis is placed on the personalities, who played important (if not decisive) role: W. Filderman, S. Mayer, Ch. Colb, J. Schwarzenberg, R. Mac Clelland and many others. It was found that the main part of assistance to Romanian Jews was began to give from the end of 1943, when the West States, World Jewish community obtained numerous proofs of Nazi crimes against the Jews (and, particularly, Romanian Jews). It is worth noting that the assistance was provided, mostly, for Romanian Jews, deported from Regat; some local (Ukrainian) Jews also had the possibility to receive a lot of needful things. But before the winter 1942, most of Ukrainian Jews was exterminated in ghettos and concentration camps. The main kinds of the assistance were financial (donations, which was given by JDC through the ICRC and Romanian Jewish Community), food parcels, clothes, medicaments, and emigrations from "Transnistria" to Romania, Palestine (after 1943). Considering the status of Romania (as Nazi Germany's ally in World War II), the international financial transactions dealt with some difficulties, which delayed the relief, but it was changed after the Romania's joining to Allies. The further research on the topic raises new problem for scholars. Particularly, it deals with using of memoirs. There is one other important point is inclusion of national (Ukrainian) historiography on the topic, concerning the rescue of Romanian Jews, to European and world history context.

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42

Pifer, Michael. "The Rose of Muḥammad, the Fragrance of Christ: Liminal Poetics in Medieval Anatolia." Medieval Encounters 26, no. 3 (September 24, 2020): 285–320. http://dx.doi.org/10.1163/15700674-12340073.

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Abstract Although scent has played a diminished role in modern Western societies, it communicated a wide array of meanings to Muslims, Christians, and Jews in medieval Anatolia. This study examines the ubiquitous presence of fragrance in Persian and Armenian poetry, particularly in the works of Jalāl al-Dīn Rūmī (d. 1273), his son Sulṭān Walad (d. 1312), and Kostandin Erznkatsʿi (fl. late thirteenth–early fourteenth cen.), a Christian Armenian poet of Erzincan. For these and other poets, olfaction served as a rich heuristic for sensing the divine essence in many contexts: in everyday customs, such as washing with rose water or the preparation of sherbet; in devotional practices, such as burning incense or receiving communion; and finally in the instruction of poetry itself.

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Sholia, I. St. "THE EFFECT OF EXTRALINGUAL FACTORS ON THE CHOICE OF PERSONAL NAMES IN UZHHOROD IN THE 20TH CENTURY." Rusin, no. 60 (2020): 227–39. http://dx.doi.org/10.17223/18572685/60/14.

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The article studies the extralingual factors that influenced the choice of female and male names of Uzhhorod citizens during the 20th century. The research draws on the Uzhhorod civil registry books stored in the Transcarpathian State Regional Archive. It has been found out that dynamic historical events (the region’s becoming a part of various states with their language policy), economic, political, cultural and educational changes in Transcarpathia over the centuries influenced the cultural and linguistic situation and manifested in the changes of personal names. The choice of male and female personal names was also influenced by the changes in the population ethnic composition as well as people’s national and confessional identity. The coexistence of more than 70 nationalities and nations, including Ukrainians, Hungarians, Czechs, Slovaks, Russians, Belarussians, Bulgarians, Poles, Romanians, Moldovans, Roma, Swabians, Jews, Germans, Azerbaijanis, Gagauz, Armenians, Uzbeks, etc., certainly influenced the Uzhhorod name repertoire, since it was different cultures, ethnic naming traditions, and various names. Although the religion and ethnicity affected the anthroponymic repertoire and matter for choosing names for newborns, they were not so much significant as to affect the general system of personal names of Uzhhorod residents in the 20th century.

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44

Schwartz, Seth. "The Composition and Publication of Josephus's Bellum Iudaicum Book 7." Harvard Theological Review 79, no. 4 (October 1986): 373–86. http://dx.doi.org/10.1017/s0017816000020162.

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We should like to have Josephus's history of the Jews from the great revolt to the thirteenth year of Domitian (Ant. 20.267), if he ever managed to write such a work. Since we do not have it, we are compelled to depend on a few scattered references in Josephus and other writers, and on our ingenuity, for our knowledge of Jewish political history after August 70. Nonetheless, the first few years of the period after 70 are slightly less obscure than the succeeding years because we possess, in book 7 of Josephus's Bellum Iudaicum, an account, albeit sketchy, of the aftermath of the revolt. It is therefore somewhat surprising that book 7, with the exception of the Masada episode (252–406), has been neglected by modern scholarship. Those scholars who have discussed the book at all have limited their comments to general statements on the book's poor style, unusual in Bell., or its date of composition. In fact, Bell. 7 is problematic throughout. In the first part of the book, until Titus's return to Rome (119), Josephus introduces extraneous material into its main account with exceptional crudeness.

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Clavin, Patricia, and John Connelly. "Obituary Gerald D. Feldman (1937–2007) Member of the Editorial Board of Contemporary European History." Contemporary European History 17, no. 3 (August 2008): iii—iv. http://dx.doi.org/10.1017/s0960777308004608.

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Gerald D. Feldman, professor emeritus of the Department of History at the University of California, Berkeley, died on 31 October 2007 at his home in Berkeley at the age of 70. He was a member of the editorial board of Contemporary European History from the journal's foundation in 1992.

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Bell, Dean Phillip. "Richard L. Kagan and Philip D. Morgan , editors. Atlantic Diasporas: Jews, Conversos, and Crypto‐Jews in the Age of Mercantilism, 1500–1800 . Baltimore : Johns Hopkins University Press . 2009 . Pp. xvii, 307. Cloth $60.00, paper $30.00." American Historical Review 114, no. 4 (October 2009): 1031–32. http://dx.doi.org/10.1086/ahr.114.4.1031.

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47

Rosenfeld, B. Z., and H. Perlmutter. "The Attitude to Poverty and the Poor in Early Rabbinic Sources (70-250 ce)." Journal for the Study of Judaism 47, no. 3 (September 28, 2016): 411–38. http://dx.doi.org/10.1163/15700631-12340454.

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This research examines the attitude of rabbinic literature to poverty and the poor after the destruction of the Second Temple. In the Hebrew Bible there are instructions to care for the poor and to be compassionate toward them. However, in Wisdom literature there is also criticism of the poor depicting them as lazy. The Torah obligates the individual Jew to support the poor though tithes from the produce of the fields, giving charity and free loans, but does not advocate establishing public funds for the relief of the poor. Rabbinic literature from after the destruction of the temple shows that the rabbis advocated community responsibility for helping the poor. It shows compassion toward the poor and encourages the Jews to support them through charity. They amended religious laws in order to enable the poor to have more to consume. This seems to be a change from the way the rabbis related to the poor prior to the destruction as is depicted by the New Testament. Examination of actions attributed to sages from before the destruction shows that the rabbis related positively primarily toward poor who were “sons of good” citizens. The other poor were “others” and were left to charity and tithes. After the destruction all poor are “ours,” sons of Abraham, Isaac, and Jacob.

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48

Bezarov, Oleksandr. "The Question about the Motives of the Assassination of P. A. Stolypin." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 2, no. 48 (December 15, 2018): 111–21. http://dx.doi.org/10.31861/hj2018.48.111-121.

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The assassination attempt on the life of P. A. Stolypin, the chairman of the Council of Ministers of the Russian Empire, on September 1, 1911 in Kyiv, made by D. G. Bogrov, a former member of the Kyivan organization of anarchists-communist and secret agent of the Kyiv Security Section of the Police Department, can be considered one of the most mysterious events in the history of late imperial Russia. Despite a large number of published archival documents on the history of this case, in modern historical science there is no unambiguous answer to the questions about the true motives that pushed D. G. Bogrov to commit this violent murder. According to the author, in the motives of the assassination of P. A. Stolypin by D. G. Bogrov, the factor of nationality of the terrorist played some role. D. G. Bogrov, a typical representative of the assimilated Russian-Jewish intellectuals did not become a convinced revolutionary; instead he lacked public recognition of his personal ambitions to satisfy which having the status of a Jewish citizen appeared to be not so simple. Public suicide in the form of an assassination attempt on the life of the famous Russian reformer became for D. G. Bogrov a tragic finale in his painful processes of finding ways to overcome the crisis of identity. Keywords: D. G. Bogrov, P. A. Stolypin, Kyiv, Jews, Russian empire, terrorism, anarchism

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Meri, Josef W. "Re-Appropriating Sacred Space: Medieval Jews and Muslims Seeking Elijah and Al-Khadir1." Medieval Encounters 5, no. 3 (1999): 237–64. http://dx.doi.org/10.1163/157006799x00060.

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AbstractThis study suggests a number of ways in which Jews and Muslims venerated the Prophet Elijah and his Islamic counterpart al-Khadir in the Near Eastern context from the twelfth through seventeenth centuries. In invoking the Prophet, devotees sought to reclaim and rediscover the sacred in tradition and physically and ritually represent it. The discussion first focuses on the depiction of the shrines of Elijah in Jewish travel itineraries. The profound experience of the fourteenth-century Karaite scribe and poet Moses b. Samuel at a shrine of the Prophet is testament to his widespread veneration among Damascene Jews. This is followed by a discussion of a number of Muslim shrines of al-Khadir and two unique thirteenth-century biographical accounts. The first is of the Sufi saint Abu Bakr b. Fityan al-Arawdakis (d. 672/ 1273 C.E.) grandfather Ma'bad who sometime during the twelfth century encounters the Prophet in his sleep. The second is of Khumartash 'Abd Allah al-Bajanī al-Turkī, an Aleppan soldier who renounces his evil ways after seeing al-Khadir in a series of dream encounters. Both these men's visions result in the construction of shrines dedicated to the Prophet in Syria.

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King, Noel Q. "Related Strangers: Jews and Christians 70–170 C.E. By Stephen G. Wilson. Minneapolis, Minn.: Fortress Press, 1995. xvi + 416 pp. $26.00." Church History 66, no. 4 (December 1997): 778–79. http://dx.doi.org/10.2307/3169214.

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