Relevant bibliographies by topics / Judaism: sacred texts

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Judaism: sacred texts'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Judaism: sacred texts"

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Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (January 9, 2021): 43. http://dx.doi.org/10.3390/rel12010043.

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Research in Jewish studies as well as key passages from Judaism’s sacred texts describe teaching and learning as being among the most important, efficacious and sacred of God’s commandments. However, while this description is well-documented, the specific dynamics of education’s role within a framework of Judaic holiness remains underexplored. This article first lays a thorough foundation of Judaic sanctity, illustrating a theistic axiom at its core surrounded by several peripheral elements, including connection to God, knowledge of God, holiness as invitation, reciprocal holiness, awakening sacred potentiality and, as the purpose and apex of the entire system, imitatio dei. Having illustrated imitatio dei as a culminating purpose atop the entire system of Judaic holiness, I describe how teaching and learning as prescribed in sacred Jewish texts can be a potent means of achieving this end. Considering that teaching and learning are called kaneged kulam, or equal to all the other commandments of Judaism combined, I argue that education conducted in sacred ways prescribed by Jewish scripture can be considered among Judaism’s most sacred commandments, as well as a most efficacious means of realizing imitatio dei within a Jewish frame.
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Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (January 9, 2021): 43. http://dx.doi.org/10.3390/rel12010043.

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Research in Jewish studies as well as key passages from Judaism’s sacred texts describe teaching and learning as being among the most important, efficacious and sacred of God’s commandments. However, while this description is well-documented, the specific dynamics of education’s role within a framework of Judaic holiness remains underexplored. This article first lays a thorough foundation of Judaic sanctity, illustrating a theistic axiom at its core surrounded by several peripheral elements, including connection to God, knowledge of God, holiness as invitation, reciprocal holiness, awakening sacred potentiality and, as the purpose and apex of the entire system, imitatio dei. Having illustrated imitatio dei as a culminating purpose atop the entire system of Judaic holiness, I describe how teaching and learning as prescribed in sacred Jewish texts can be a potent means of achieving this end. Considering that teaching and learning are called kaneged kulam, or equal to all the other commandments of Judaism combined, I argue that education conducted in sacred ways prescribed by Jewish scripture can be considered among Judaism’s most sacred commandments, as well as a most efficacious means of realizing imitatio dei within a Jewish frame.
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Trott, Garrett B. "Book Review: Sacred Texts Interpreted: Religious Documents Explained." Reference & User Services Quarterly 58, no. 2 (January 18, 2019): 129. http://dx.doi.org/10.5860/rusq.58.2.6949.

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Sacred Texts Interpreted (STI) is a collection of religious texts from a variety of different religions. It begins with two brief chapters introducing this work and providing some general insight regarding how one should read sacred texts. The remaining thirteen chapters provide sacred texts from different religions: Baha’ism, Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Jainism, Judaism, Mormonism, Shinto, Sikhism, and Zoroastrianism.
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Arkush, Allan. "Voltaire on Judaism and Christianity." AJS Review 18, no. 2 (November 1993): 223–43. http://dx.doi.org/10.1017/s0364009400004906.

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Voltaire's voluminous writings on religion contain, as is well known, a large number of attacks on the Jewish people and Judaism. Historians have offered a variety of explanations for this sustained animosity on the part of a great rationalist and proponent of religious toleration toward a people and a religion which continued, in his own day, to be victimized by unjust persecution. While much remains in dispute, there does seem to be general agreement that Voltaire attacked Judaism at least in part because its most sacred texts constituted the foundation of Christianity, the religion he wished to destroy.
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Belea, Miruna Stefana. "Women, Tradition and Icons: The Gendered Use of the Torah Scrolls and the Bible in Orthodox Jewish and Christian Rituals." Feminist Theology 25, no. 3 (May 2017): 327–37. http://dx.doi.org/10.1177/0966735017695954.

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This article discusses the relationship between Christian and Jewish Orthodox women with their sacred books (the Christian Bible and the Torah respectively) from a feminist point of view. While recent socio-economic changes have enabled women from an orthodox religious background to become financially independent and ultimately prosperous, from a religious perspective women’s status has not undergone major transformations. Using the cognitive principle of conceptual blending, I will focus on common aspects in Orthodox Judaism and Christianity related to sacred texts as objects, in order to shed light on the religious understanding of prosperity in the twenty-first century, beyond that of empowerment as financial gain or social status. The importance ascribed to authoritative texts both as images of divinity and sacred objects of veneration is a common trait of Orthodox Judaism and Christianity. The gendered perception of the sacred is most prominent in two similar processions. Simchat Torah, a Jewish holiday which celebrates the yearly reading cycle of the Torah, is actively celebrated only by men, who are the ones to carry the Torah scrolls. Similarly, the orthodox Good Friday procession involves a cross and the church’s copy of the Scripture together with the Holy Epitaph being carried only by men. The ban on women to carry sacred objects, at least at appointed times, as well as women’s responses in the two communities will be analysed comparatively to establish whether women commonly perceived as prosperous can make steps in order to re-evaluate the theological implications of this restriction.
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Shuttleworth, Jay M., and Scott Wylie. "The global citizen and religious position statements on climate change." Social Studies Research and Practice 14, no. 2 (September 9, 2019): 212–24. http://dx.doi.org/10.1108/ssrp-05-2019-0028.

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Purpose The purpose of this paper is to discuss opportunities to analyze religious position statements calling climate change action a moral imperative. Design/methodology/approach In a lesson suited for the secondary history classroom, students will analyze how religious leaders, theologians and ecological and religious academics use passages from sacred texts to establish a moral urgency to mitigate climate change. Findings After analyzing these interpretations of sacred writings from five global faiths (Hinduism, Judaism, Catholicism, Islam and Anglicanism), the lesson centers on a dialogical question, “How might climate change action be influenced by religious texts?” Originality/value Implications emphasize why social studies teachers should not teach climate change as a controversial issue.
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Campbell, Jonathan G. "Sacred History and Sacred Texts in Early Judaism: A Symposium in Honour of A. S. van der Woude." Journal of Jewish Studies 47, no. 2 (October 1, 1996): 365–66. http://dx.doi.org/10.18647/1916/jjs-1996.

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Almbladh, Karin, Hanne Desmentik, and Hanne Trautner-Kroman. "Book reviews." Nordisk Judaistik/Scandinavian Jewish Studies 25, no. 2 (September 1, 2005): 193–201. http://dx.doi.org/10.30752/nj.69613.

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Communities of violence: persecutions of minorities in the Middle Ages (David Nirenberg, 1996) is reviewed by Karin Almbladh.Haredim yisraeliim. Histalevut belo temiah? (Israelske Haredim. Integration uden assimilation?) (ed. Emmanuel Sivan & Kimmy Caplan, 2003) is reviewed by Hanne Desmetik.Understanding Judaism. Origins. Beliefs. Practices. Holy Texts. Sacred Places (Carl S. Ehrlich, 2004) is reviewed by Hanne Trautner-Kromann.Det lille mirakel. Jødisk bogkunst i tusind år (Ulf Haxe, 2003) is reviewed by Hanne Trautner-Kromann.
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أحمد, محمّد عليّ حسين, and رانيا روحي محمود كامل. "الخصائص اللغويّة لمقدّمة شرح موسى بن ميمون على المشنا." Al-Abhath 67, no. 1 (March 29, 2019): 155–72. http://dx.doi.org/10.1163/18115586-67010006.

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This study sheds light on the Arabic introduction of Maimonides (1135-1204) to his commentary on the Mishnā, one of the most sacred texts in Judaism after the Torah. Maimonides wrote a detailed interpretation to the Mishnā in Arabic with Hebrew script, known as Judaeo-Arabic. The study discusses the most significant linguistic features of the Arabic used by Maimonides in his introduction to his commentary on the Mishnā, based on orthographic, phonetic, syntactic and lexical analysis.
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Janick, Jules. "Fruits of the Bibles." HortScience 42, no. 5 (August 2007): 1072–76. http://dx.doi.org/10.21273/hortsci.42.5.1072.

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The sacred writings of three religions (Judaism, Christianity, and Islam) are contained in the Hebrew Bible (referred to by Christians as the Old Testament), the Christian Bible (New Testament), and the Qur'an (Koran). These writings encompass events occurring over a period of more than two millennia and taken together represent a broad picture of mideastern peoples, describing their interactions with the sweep of events of that era. The writings include the sacred and profane, prose and poetry, history and myth, legend and fable, love songs and proverbs, parables and revelations. The basic agricultural roots of desert people are infused in the texts. Plants, plant products, and agricultural technology are referred to in hundreds of verses. References to fruits are abundant so that these bibles can be read almost as a pomological text in addition to the religious and sacred meanings that still inspire billions of people.
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Dissertations / Theses on the topic "Judaism: sacred texts"

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Silverman, Gregory Carmine. "The Influence of the Reformed Jewish Movement and Religious Belief on Text-Setting in Darius Milhaud's Service Sacré." Diss., The University of Arizona, 2013. http://hdl.handle.net/10150/311577.

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The music and texts of the Jewish liturgy are commonly called the Sacred Service. Choral settings of this liturgy form a distinct genre of choral music. Despite the rich history and influence of the text itself, relatively few composers have set it chorally. Among the two most influential settings are Avodath Hakodesh (1933) by Ernest Bloch and Darius Milhaud’s Service sacré (Sacred Service) of 1947. Temple Emanu-El Reformed Congregation in San Francisco commissioned both under the leadership of Cantor Reuben Rinder, and the two pieces have many similarities. The focus of the present research is on expressive text-setting in the Service sacré of Darius Milhaud. My research suggests that study of Milhaud’s personal beliefs and religious background can help explain some of the composer’s compositional decisions in Service sacré. Milhaud’s background includes deep roots in the Jewish tradition, but he also shows a keen appreciation for aspects of Christian theology. Prior to this study, Milhaud’s intent to expressively set the text has not been thoroughly considered. Particularly interesting are his settings of texts that deal with themes such as salvation and redemption, including movements such as Tsur Yisrael (Mvt. V), Praised be Thou, O Lord (Mvt. VI), and Returning the Scroll to the Ark (Mvt. XII). These topics of salvation and redemption are usually deemphasized in the Reformed Jewish perspective. Yet, in Milhaud’s work, these portions are highlighted through his compositional settings.
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Books on the topic "Judaism: sacred texts"

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Understanding Judaism: Origins, beliefs, practices, holy texts, sacred places. London: Watkins Pub. ; New York : Distributed in the USA and Canada by Sterling Pub., 2010.

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People of the book: Our sacred texts. Springfield, NJ: Behrman House, 2013.

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Singer, Ellen. Our sacred texts: Discovering the Jewish classics. New York, N.Y: UAHC Press, 1992.

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Boys, Mary C. "Redeeming sacred texts from their sacrilegious uses". [Boca Raton]: Florida Atlantic University, 2008.

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Boys, Mary C. "Redeeming sacred texts from their sacrilegious uses". [Boca Raton]: Florida Atlantic University, 2008.

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Disability in Judaism, Christianity, and Islam: Sacred texts, historical traditions, and social analysis. New York: Palgrave Macmillan, 2011.

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Dunne, John Anthony, 1986- editor and Batovici Dan 1976 editor, eds. Reactions to empire: Sacred texts in their socio-political contexts. Tübingen: Mohr Siebeck, 2014.

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Pies, Ronald W. The ethics of the sages: An interfaith commentary on Pirkei Avot. Northvale, N.J: J. Aronson, 2000.

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Exploring the scripturesque: Jewish texts and their Christian contexts. Boston: Brill, 2009.

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Schwartz, Howard. The dream assembly: Tales of Rabbi Zalman Schachter-Shalomi. Nevada City, CA: Gateways/IDHHB, 1989.

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Book chapters on the topic "Judaism: sacred texts"

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Allheedan, Abdullah. "Poverty and Wealth in Islam’s Sacred Texts." In Poverty and Wealth in Judaism, Christianity, and Islam, 263–74. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-349-94850-5_14.

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Schorch, Stefan. "Philology of the Jewish Spirit: Wissenschaft des Judentums and Jewish Scholarship on the Sacred Texts of Judaism, Christianity, and Islam." In Wissenschaft des Judentums Beyond Tradition, edited by Dorothea M. Salzer, Chanan Gafni, and Hanan Harif, 3–22. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110592672-002.

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Mittleman, Alan L. "Holiness and Judaism." In Does Judaism Condone Violence?, 23–88. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691174235.003.0002.

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This chapter reconstructs the meanings of holiness from representative texts of the Jewish tradition. The discussion is anchored on two claims. First, biblical thought does not divide the world into a neat dualism of sacred and profane. Second, the Bible and subsequent Judaism conceive of holiness in three different ways: holiness sometimes refers to a property, holiness indicates a status, and holiness is a value or project. These three characteristics of holiness are examined in detail using the Bible. The chapter is primarily concerned with the ideas of the holiness of the people of Israel and the holiness of the Land of Israel. It considers the sacred/profane dichotomy by focusing on the views of twentieth-century scholars such as Emile Durkheim, Rudolf Otto, and Mircea Eliade. It also explores holiness and purity as they relate to God before concluding with an analysis of holiness in ancient and medieval rabbinic Judaism.
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Siegert, Folker. "Early Jewish Liturgical Texts." In A Guide to Early Jewish Texts and Traditions in Christian Transmission, 355–62. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0018.

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This is the first complete overview, in English, of what is known as having happened in Greek-speaking synagogues of pre-rabbinic times. Teaching religion and morals by interpreting a sacred text read to the public beforehand, was an innovation due to diaspora Judaism and unknown to other cults of Antiquity. And even though there was a ban on writing down prayers lest they fall in the hands of magicians, some have been found on papyrus that may be incantations (which is a reason for writing); others have been written down by Christians, be it literally, be it in a free composition, from hearing in the synagogues. The synagogue service has always been open to the public. Thus the origins of Christian worship may be studied here.
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"Superseded, Obstructive, or Crucial?: Christian Views of Judaism and its Sacred Texts." In Crossroad Discourses between Christianity and Culture, 357–73. Brill | Rodopi, 2010. http://dx.doi.org/10.1163/9789042028647_021.

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Stadler, Nurit. "Contextualization." In Voices of the Ritual, 29–44. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197501306.003.0002.

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This chapter contextualizes the different levels of the work. The author use in order to study the sacred places and rituals in the Holy Land, the nation state and Middle Eastern context. The author start this chapter with the explanation of the relations between state and religion, and go on to explaining the sacred archetypes of holiness by interpreting relations between texts and lands. The author go on to discuss the eschatological and pragmatic forces in the Holy Land and the idea of the Holy Land in Judaism, Christianity, and Islam. She goes on to contextualize the veneration of female saints by means of prototypical illustrations at different levels of resolution—Holy Land, Middle Eastern, and the idea of the state and its construction. The author concludes this chapter with the discussion of religion and the variety of ritualistic performance in Israel/Palestine.
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Lubet, Alex. "Transmigrations: Wolf Krakowski’s Yiddish Worldbeat in its Socio-Musical Context." In Polin: Studies in Polish Jewry Volume 16, 296–312. Liverpool University Press, 2003. http://dx.doi.org/10.3828/liverpool/9781874774730.003.0016.

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This chapter examines Wolf Krakowski's legendary CD Transmigrations, which was the first example of Yiddish worldbeat. Transmigrations comprises principally secular songs, although these are at times referenced, as is nearly unavoidable in chronicles of Jewish life. Two songs, ‘Shabes, shabes’ and ‘Zol shoyn kumen di geule’ (Let the Redemption Come), are traditionally devotional, if non-liturgical. The songs that address the Holocaust and other Jewish suffering pose basic spiritual questions that Jews must ask, though not in formal prayer. In determining any music's Jewishness, lessons from the sacred repertoire of Judaism may be applied. On utilitarian grounds, all settings of sacred Hebrew texts for use in Jewish worship are Jewish music. This principle extends to all Yiddish song, since Jewish languages are tools of Jewish community. This includes all twelve songs on Transmigrations. Ultimately, Transmigrations—an album of Yiddish folk songs and works by Yiddish theatre and literary artists, its melodies forthrightly Jewish—defies expectations of Yiddish song in broader aspects of style.
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Cohen, Charles L. "1. The Jewish matrix (1200 bce–70 ce)." In The Abrahamic Religions: A Very Short Introduction, 7–23. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190654344.003.0001.

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“The Jewish matrix (1200 BCE–70 CE)” outlines the period from 1200 BCE to 70 CE, describing the importance of the Tanakh, which preserves and interprets the historical, cultural, and religious heritage of Israel and Judah. Ancient Israel’s discovery of the One God and the religion that developed around that awareness were deeply influenced by Israel’s political and cultural relationships with its neighbors. The texts that would constitute the Jewish sacred scriptures embed theological interpretations of this history. As the religion evolved, it was affected by Jews’ dispersion from their heartland, their engagement with Hellenism, and their implication in the eastern Mediterranean’s imperial conflicts. By the time of Jesus, Judaism had assumed multiple forms.
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"Introduction: Materiality, Liminality, and the Digital Turn: The Sacred Texts of Judaism, Christianity, and Islam in Material Perspective." In From Scrolls to Scrolling, 1–10. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110634440-001.

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"Sacred Texts in a Digital Age: Materiality, Digital Culture, and the Functional Dimensions of Scriptures in Judaism, Christianity, and Islam." In From Scrolls to Scrolling, 281–302. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110634440-013.

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