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Books on the topic 'Jews in Alexandria'

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Published: 4 June 2021
Last updated: 14 February 2022

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1

Horst, Pieter Willem van der. Philo's Flaccus: The first pogrom. Leiden: Brill, 2007.

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2

Pieter Willem van der Horst. Philo's Flaccus: The first pogrom. Atlanta: Society of Biblical Literature, 2005.

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3

Growing up Jewish in Alexandria: The story of a Sephardic family's exodus from Egypt. North Charleston: CreateSpace Independent Publishing Platform, 2014.

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4

Jewish exegesis and Homeric scholarship in Alexandria. Cambridge: Cambridge University Press, 2011.

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5

The Alexandrian riots of 38 C.E. and the persecution of the Jews: A historical reconstruction. Leiden: Brill, 2009.

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6

Gambetti, Sandra. The Alexandrian riots of 38 C.E. and the persecution of the Jews: A historical reconstruction. Leiden: Brill, 2009.

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7

Galimidi, Frédéric. Alexandrie sur Seine. Tarascon: Cousins de Salonique, 1999.

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8

1907-, Wolf Thea, ed. Zikhronot me-Aleksandriyah: Shalom la-milḥamot. 2nd ed. [Israel: ḥ. mo. l.], 1991.

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9

Aharoni, Ada. Dhikrayāt min al-Iskandarīyah. Shafā ʻAmr: Dār al-Mashriq, 1989.

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10

Nahmias, Joseph. Alexandrie, mémoires mêlées. Paris: Harmattan, 2004.

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11

collab, Nahmias Joseph, ed. Alexandrie, mémoires mêlées. Paris: L'Harmattan, 2004.

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12

Hassoun, Jacques. Alexandrie et autres récits. Paris: L'Harmattan, 2001.

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13

Gambetti, Sandra. The Alexandrian riots of 38 C.E. and the persecution of the Jews: A historical reconstruction. Leiden: Brill, 2009.

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14

Manṣūr, Tawfīq ʻAlī. The Jew of Alexandria, or, The myth of the library: A poetic drama. Cairo: Dar Al Maaref, 1994.

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15

Le conflit judéo-alexandrin de 38-41: L'identité juive à l'épreuve. Paris, France: L'Harmattan, 2005.

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16

The paternal ancestry of Alexandra Leah Aschheim Feld: The genealogy of the Norwalk, Eilenberg, Heilperin, Gutman, and Kronenberg families of Ciechocinek and Suwalk, Poland. Alna, Me: Head Tide Press, 1997.

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17

Juden und Nichtjuden in Alexandrien: Koexistenz und Konflikte bis zum Pogrom unter Trajan (117 n. Chr.). Berlin: Lit, 2006.

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18

Pontius Pilate in history and interpretation. Cambridge: Cambridge University Press, 1998.

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19

Bond, Helen K. Pontius Pilate in history and interpretation. Cambridge: Cambridge University Press, 2004.

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20

Norwalk, Jay. The ancestry of Alexandra Feld and Jay Norwalk: Genealogies of the Norwalk, Nowak, Eilenberg, Heilperin, Gutman, and Kronenberg families of New York, and of Ciechocinek, Kalisz, Belchatow, Wiskitnow, Zgierz, Kleczew, and Suwalki, Poland. 2nd ed. Newcastle, ME: Axion Press, 2002.

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21

1907-, Wolf Thea, ed. Not in vain: An extraordinary life. San Carlos, CA: Ladybug Press, 1998.

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22

Safran, Alexandre. El mul pene ha-seʻarah: Yahadut Romanyah bi-teḳufat ha-Shoʼah : zikhronot. Yerushalayim: Yad ṿa-shem, 1991.

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23

Safran, Alexandre. Resisting the storm: Romania, 1940-1947 : memoirs. Jerusalem: Yad Vashem, 1987.

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24

Establishment violence in Philo and Luke: A study of non-conformity to the Torah and Jewish vigilante reactions. Leiden: E.J. Brill, 1995.

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25

Gambetti, Sandra. Alexandrian Riots of 38 C. E. and the Persecution of the Jews. A Historical Reconstruction. Ebsco Publishing, 2009.

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26

Out of Egypt. Books on Tape, 1994.

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27

Aciman, André. Out of Egypt: A Memoir. Picador, 2007.

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28

Otto, Jennifer. Philo of Alexandria and the Construction of Jewishness in Early Christian Writings. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.001.0001.

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Philo of Alexandria and the Construction of Jewishness in Early Christian Writings investigates portrayals of one particular Jew, the first-century philosopher and allegorical interpreter of the Bible, Philo of Alexandria, in the works of three prominent early Christian thinkers, Clement of Alexandria, Origen, and Eusebius. It argues that early Christian invocations of Philo are best understood not as attempts to claim an illustrious Jew for the Christian fold, but as examples of ongoing efforts to define the continuities and distinctive features of Christian beliefs and practices in relation to those of the Jews. This study takes as its starting point the curious fact that none of the first three Christians to mention Philo refer to him unambiguously as a Jew. Clement refers to him twice as a Pythagorean. Origen, who mentions Philo by name only three times, makes far more frequent reference to him in the guise of an anonymous “someone who came before us.” Eusebius, who invokes Philo on many more occasions, most often refers to Philo as a Hebrew. These epithets construct Philo as a “near-other” to both Jews and Christians, through whom ideas and practices may be imported from the former to the latter, all the while establishing boundaries between the “Christian” and “Jewish” ways of life. The portraits of Philo offered by each author reveal ongoing processes of difference-making and difference-effacing that constituted not only the construction of the Jewish “other,” but also the Christian “self.”
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29

Jewish Self-Government in Medieval Egypt: The Origins of the Office of the Head of the Jews, Ca. 1065-1126. Princeton University Press, 2016.

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30

Cohen, Mark R. Jewish Self-Government in Medieval Egypt: The Origins of the Office of the Head of the Jews, Ca. 1065-1126. Princeton University Press, 2014.

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31

Cohen, Mark R. Jewish Self-Government in Medieval Egypt: The Origins of the Office of the Head of the Jews, CA. 1065-1126. Princeton University Press, 2014.

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32

Cohen, Mark R. Jewish Self-Government in Medieval Egypt: The Origins of the Office of the Head of the Jews, Ca. 1065-1126. Princeton University Press, 2014.

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33

Between Alexandria And Jerusalem: The Dynamic of Jewish And Hellenistic Culture (The Brill Reference Library of Judaism). Brill Academic Publishers, 2005.

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34

Philo of Alexandria and the Construction of Jewishness in Early Christian Writings. Oxford University Press, 2018.

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35

Alexander, Philip. ‘From Me, Jerusalem, the Holy City, to You Alexandria in Egypt, my Sister.…’ (Bavli Sanhedrin 107b). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198804208.003.0010.

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The chapter investigates the role of ancient Jewish letters in promoting a shared identity in a polycentric geopolitical situation. This could not be done by coercion: it required diplomacy and persuasion. Alexander explores how Jews based in Jerusalem used letters for the purpose of asserting leadership, starting with the two festal letters at the beginning of 2 Maccabees that invite the Jews in Egypt to adopt the festival of Hanukkah celebrating the rededication of the Jerusalem temple and thus to acknowledge Jerusalem’s primacy. He also finds reflections of Jewish letter-writing in three passages of the book of Acts and reviews the use of letters as transmitted in rabbinic literature. The chapter concludes by suggesting that the genre of responsa, which began to flourish in the Islamic period, developed from exchanges of letters and participated in their ‘soft’ power structures.
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36

Jewish Cult and Hellenistic Culture: Essays on the Jewish Encounter with Hellenism and Roman Rule (Supplements to the Journal for the Study of Judaism, ... to the Journal for the Study of Judaism). Brill Academic Pub, 2005.

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37

Otto, Jennifer. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.003.0001.

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Between the second and the sixteenth centuries CE, references to the Jewish exegete Philo of Alexandria occur exclusively in texts written by Christians. David T. Runia has described this phenomenon as the adoption of Philo by Christians as an “honorary Church Father.” Drawing on the work of Jonathan Z. Smith and recent investigations of the “Parting of the Ways” of early Christianity and Judaism, this study argues that early Christian invocations of Philo reveal ongoing efforts to define the relationship between Jewishness and Christianness, their areas of overlap and points of divergence. The introduction situates invocations of Philo within the wider context of early Christian writing about Jews and Jewishness. It considers how Philo and his early Christian readers participated in the larger world of Greco-Roman philosophical schools, text production, and the ethical and intellectual formation (paideia) of elite young men in the Roman Empire.
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38

Alexandra Kollontai: A Biography. Haymarket Books, 2014.

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39

Schäfer, Peter. Two Gods in Heaven. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691181325.001.0001.

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Contrary to popular belief, Judaism was not always strictly monotheistic. This book reveals the long and little-known history of a second, junior god in Judaism, showing how this idea was embraced by rabbis and Jewish mystics in the early centuries of the common era and casting Judaism's relationship with Christianity in an entirely different light. The book demonstrates how the Jews of the pre-Christian Second Temple period had various names for a second heavenly power—such as Son of Man, Son of the Most High, and Firstborn before All Creation. The book traces the development of the concept from the Son of Man vision in the biblical Book of Daniel to the Qumran literature, the Ethiopic Book of Enoch, and the Jewish philosopher Philo of Alexandria. After the destruction of the Second Temple, the picture changes drastically. While the early Christians of the New Testament took up the idea and developed it further, their Jewish contemporaries were divided. Most rejected the second god, but some—particularly the Jews of Babylonia and the writers of early Jewish mysticism—revived the ancient Jewish notion of two gods in heaven. Describing how early Christianity and certain strands of rabbinic Judaism competed for ownership of a second god to the creator, this book radically transforms our understanding of Judeo-Christian monotheism.
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40

Hofer, Nathan. The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694211.001.0001.

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After the fall of the Fatimid Empire in 1171 and the emergence of a new Sunni polity under the Ayyubids, Sufism came to extraordinary prominence in Egypt. The state founded and funded hospices to attract foreign Sufis to Egypt; local charismatic Sufi masters appeared throughout Upper and Lower Egypt; organized Sufi brotherhoods emerged in the urban centers of Cairo and Alexandria; and even Jews took up the doctrines and practices of the Sufis. By the middle of the Mamluk period in the fourteenth century, Sufism had become massively popular. How and why did this popularisation happen? This book is the first to address this issue directly, surveying the social formation and histories of several different Sufi collectivities from this period. Adopting an agentival approach, the book argues that the popularization of Sufism during this time was the direct result of deliberate and variegated Sufi programs of outreach, strategies of legitimation, and performances of authority across Egypt. The book situates these programs, strategies, and performances within the social and political contexts of the institutionalization of Sufism, audience participation, and Ayyubid and Mamluk state policies.
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41

Alexandra Kollontai: Writings from the Struggle. Bookmarks, 2020.

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42

Otto, Jennifer. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.003.0006.

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As an allegorical interpreter who perceived some of the spiritual teachings embedded in the Hebrew scriptures, Philo did not match the image of the stereotypical Jew constructed by Clement of Alexandria, Origen, and Eusebius. Neither, however, did he fulfill their criteria to be considered a legitimate Christian. This chapter argues that Philo functions in early Christian writings as neither a Christian nor a Jew but is situated in between these two increasingly differentiated identities. Acting as a third term in the equation, Philo the “Pythagorean,” the “predecessor,” and the “Hebrew,” mediates between the categories of Christian and Jew while ensuring that the two identities remain rhetorically and conceptually distinct. An epilogue briefly traces the varying depictions of Philo in later Christian literature, including accounts of his baptism by the apostle John and his transformation into Philo Judaeus, Philo the Jew.
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43

Soentgen, Jens, Ulrich M. Gassner, Julia von Hayek, and Alexandra Manzei, eds. Umwelt und Gesundheit. Nomos Verlagsgesellschaft mbH & Co. KG, 2020. http://dx.doi.org/10.5771/9783845296951.

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The series ‘Health Research. Interdisciplinary Perspectives’ is published annually and focuses on topics relating to all aspects of health. Our aim is to take interdisciplinarity as an aspiration seriously and provide the latest findings on current issues from different disciplinary perspectives. This volume addresses the highly topical subject of the environment and health, considering the general relationship between humans and the environment as well as their specific interdependence and the consequences they have on each other. From the history of environmental medicine to the statutory framework or practical (supra-) regional phenomena that could have an effect on human health, this book takes into account a broad variety of aspects and disciplinary viewpoints. With contributions by Daniela Bayr, Christoph Beck, Josef Cyrys, Athanasios Damialis, Michael Ertl, Verena Fricke, Thomas Fuchs, Ulrich M. Gassner, Michael Gerstlauer, Esther Giemsa, Gertrud Hammel, Jasmin Hartmann, Julia von Hayek, Elke Hertig, Clemens Heuson, Barbara Hoffmann, Claudia Hornberg, Jucundus Jacobeit, Jens Kersten, Franziska Kolek, Bernhard Kuch, Benjamin Kühlbach, Alexandra Manzei, Christa Meisinger, Markus Naumann, Andrea Pauli, Annette Peters, Andreas Philipp, Nora Pösl, Joachim Rathmann, Wolfgang von Scheidt, Alexandra Schneider, Stefanie Seubert, Jens Soentgen, Pia Sperlich, Annette Straub, Claudia Traidl-Hoffmann, Felix Tretter
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44

Salvesen, Alison G., and Timothy Michael Law, eds. The Oxford Handbook of the Septuagint. Oxford University Press, 2021. http://dx.doi.org/10.1093/oxfordhb/9780199665716.001.0001.

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The Septuagint is the term commonly used to refer to the corpus of early Greek versions of Hebrew Scriptures. The collection is of immense importance in the history of both Judaism and Christianity. The renderings of individual books attest to the religious interests of the substantial Jewish population of Egypt during the Hellenistic and Roman periods, and to the development of the Greek language in its Koine phase. The narrative ascribing the Septuagint’s origins to the work of seventy translators in Alexandria attained legendary status among both Jews and Christians. The Septuagint was the version of Scripture most familiar to the writers of the New Testament, and became the authoritative Old Testament of the Greek and Latin Churches. In the early centuries of Christianity it was itself translated into several other languages, and it has had a continuing influence on the style and content of biblical translations. In the Oxford Handbook of the Septuagint leading experts in the field write on the history and manuscript transmission of the version, and explain the study of translation technique and textual criticism. They provide surveys of previous and current research on individual books of the Septuagint corpus, on alternative Jewish Greek versions, the Christian ‘daughter’ translations, and reception in early Jewish and Christian writers. The handbook also includes several ‘conversations’ with related fields of interest such as New Testament studies, liturgy, and art history.
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45

Otto, Jennifer. The Pythagorean. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.003.0003.

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Clement of Alexandria cites Philo by name four times in his surviving works. On two of these occasions, Philo is called “the Pythagorean.” This chapter examines Clement’s usage of the terms Jew, Hebrew, Israel, and his descriptions of Pythagoras and Pythagorean philosophy and then offers an analysis of the four explicit citations of Philo in relation to Clement’s comments about Jewishness and Pythagoreanism. By depicting Philo as expert in Jewish history and as a successor to Pythagoras, Clement presents him and his exegetical methods as embodying the best of Hebrew and Greek wisdom. At the same time he associates Philo “the Pythagorean” with a tradition that falls short of fully comprehending the divine logos made manifest in Jesus.
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46

Wolf, Thea, and Ada Aharoni. Not in Vain: Extraordinary Life. Ladybug Press (San Carlos CA), 1997.

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47

Husemann, Tim, Robert Korves, Frank Rosenkranz, Laura Schmitt, Litó Arnold, Judit Beke-Martos, Philipp Dördelmann, et al., eds. Strukturwandel und Privatrecht. Nomos Verlagsgesellschaft mbH & Co. KG, 2019. http://dx.doi.org/10.5771/9783845296791.

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Das Werk versammelt die Vorträge der 29. Jahrestagung der Gesellschaft Junge Zivilrechtswissenschaft e.V., die vom 5. bis 8. September 2018 an der Juristischen Fakultät der Ruhr-Universität Bochum stattgefunden hat. Das Generalthema „Strukturwandel und Privatrecht“ bot Anlass, darüber nachzudenken, wie Privatrecht auf den Wandel gesellschaftlicher Strukturen reagiert und wie die rechtlichen Strukturen selbst sich wandeln. Der Festvortrag eröffnete einen interdisziplinären Zugang zum Generalthema, das durch die 13 Fachvorträge von NachwuchswissenschaftlerInnen aus Deutschland, Österreich, der Schweiz und Liechtenstein konkretisiert wurde. Diese richteten ihren Fokus auf das allgemeine Privatrecht und das Gesellschaftsrecht, Arztrecht, Familienrecht, Stiftungsrecht und Zivilprozessrecht sowie die Digitalisierung. Die Themen reichten von Big-Data und Crowdfunding über das Autonome Fahren bis zur Musterfeststellungsklage. Mit Beiträgen von Dr. Franz-Josef Overbeck, Dr. Nadja Fabrizio, Dr. Stephan Seiwerth, LL.M. (Leuven), Mag. Dominic Gerstberger, Dr. Jonas David Brinkmann, Prof. Dr. Jens Prütting, LL.M. oec. (Köln), Dr. Stefan Klingbeil, LL.M. (Yale), Dr. Veronica Hoch, Thomas Sagstetter, Bianca Jessica Scraback, LL.B. (Bonn), Dr. Marie Herberger, LL.M. (Saabrücken), Ass. iur. Verena Kühnel, Ass.-Prof. Dr. Alexandra Butterstein, LL.M. (Vaduz), Dr. Lukas Beck
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48

Safran, Alexandre, and Jean Ancel. Resisting the Storm: Romania, 1940-1947 : Memoirs. Gefen Books, 1996.

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49

1826-1901, Roberts Alexander, Donaldson James Sir 1831-1915, and Coxe A. Cleveland, eds. The Ante-Nicene Fathers: The writings of the Fathers down to A.D.325. Peabody(Mass.): Hendrickson, 1995.

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50

Edwards, Jonathan. The Works of Jonathan Edwards. Hendrickson Publishers, 1998.

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