Relevant bibliographies by topics / Noahidism

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

Academic literature on the topic 'Noahidism'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Noahidism"

1

Feldman, Rachel Z. "The Children of Noah." Nova Religio 22, no. 1 (August 1, 2018): 115–28. http://dx.doi.org/10.1525/nr.2018.22.1.115.

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Today, nearly 2,000 Filipinos consider themselves members of the “Children of Noah,” a new Judaic faith that is growing into the tens of thousands worldwide as ex-Christians encounter forms of Jewish learning online. Under the tutelage of Orthodox Jewish rabbis, Filipino “Noahides,” as they call themselves, study Torah, observe the Sabbath, and passionately support a form of messianic Zionism. Filipino Noahides believe that Jews are a racially superior people, with an innate ability to access divinity. According to their rabbi mentors, they are forbidden from performing Jewish rituals and even reading certain Jewish texts. These restrictions have necessitated the creation of new, distinctly Noahide ritual practices and prayers modeled after Jewish ones. Filipino Noahides are practicing a new faith that also affirms the superiority of Judaism and Jewish biblical right to the Land of Israel, in line with the aims of the growing messianic Third Temple Movement in Jerusalem.
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Dissertations / Theses on the topic "Noahidism"

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Villalonga, Patrick J. "From the Fall to the Flood and Beyond: Navigating Identity in Contemporary Noahidism." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3127.

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This thesis investigates artifacts and concepts present in the Noahide world and how they affect Noahide identity. Five factors are analyzed, namely Noahide law, religious pluralism, ritual, sectarianism, and conversion. I consult the Hebrew Scriptures as well as early, medieval, and modern rabbinic sources to set the conceptual background of the Noahide movement before moving into the primary, contemporary sources written by Orthodox Jews, Orthodox rabbis, and Noahides. To supplement my literary analysis, I have conducted a survey of self-identifying Noahide practitioners. This survey collects data concerning religious background, religious behavior, demographics, and free responses. I aim to show first and foremost that Noahidism is a new, exclusive religious tradition which comprises the lay order of Orthodox Judaism. This is born out of a theology which requires belief in the Jewish God and Jewish revelation, a strict ritual system based on Orthodox Jewish prescriptions, and a sectarian typology which mirrors Orthodox Jewish sectarianism. Additionally, my analysis of conversion shows Noahidism is not a gateway to Orthodox conversion, but an end in itself.
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Books on the topic "Noahidism"

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Raḳover, Naḥum. Law and the Noahides: Law as a universal value. Jerusalem, Israel: Library of Jewish Law, 1998.

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Rakover, Nahum. Law and the Noahides: Law as a universal value. Jerusalem: Library of Jewish Law, 1998.

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Bindman, Yirmeyahu. The seven colors of the rainbow. San Jose, Calif: Resource Publications, 1995.

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Figli e figlie di Noè: Ebraismo e universalismo. Assisi: Cittadella, 2009.

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5

Fontana, Raniero. Sinaitica: Ebrei e gentili tra teologia e storia. Firenze: Giuntina, 2006.

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Turning to Torah: The emerging Noachide movement. Northvale, N.J: J. Aronson, 1995.

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7

Poujol, Catherine. Aimé Pallière (1868-1949): Itinéraire d'un chrétien dans le judaïsme. Paris: Desclée de Brouwer, 2003.

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Poujol, Catherine. Aimé Pallière, 1868-1949: Itinéraire d'un chrétien dans le judaïsme. Paris: Desclée de Brouwer, 2003.

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Poujol, Catherine. Aimé Pallière (1868-1949): Itinéraire d'un chrétien dans le judaïsme. Paris: Desclée de Brouwer, 2003.

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10

Finding the God of Noah: The spiritual journey of a Baptist minister from Christianity to the laws of Noah. Hoboken, NJ: KTAV Pub. House, 1996.

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Book chapters on the topic "Noahidism"

1

Novak, David. "Les lois noahides et les relations entre Juifs et non-Juifs." In La civilisation du judaïsme, 197. Editions de l'Éclat, 2012. http://dx.doi.org/10.3917/ecla.triga.2012.01.0197.

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Novak, David. "The Law of Homicide." In Image of the Non-Jew in Judaism, 97–112. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906764074.003.0006.

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This chapter argues that the law prohibiting murder is the Noahide commandment most immediately and rationally evident. The rabbis considered its prohibition from two distinct points of view, the theological and the political. In theological terms, murder is the intentional taking of another human life, a life created in the image of God. In political terms, murder wrecks social life. Regarding murder at the individual level, the rabbis differentiated criteria for the punishment of Jews and gentiles. For Jews who commit murder, the death penalty is employed only under the strict standard of “hatra'ah,” or forewarning. Such a dispensation was not available to non-Jews. The law of homicide also deals with the morally knotty issue of abortion. Rabbinic Judaism permitted abortion only when the mother's life was in danger, but for Noahides, abortion was proscribed in every case.
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Lagrone, Matthew. "Chapter Summaries." In Image of the Non-Jew in Judaism, 1–10. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906764074.003.0001.

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This chapter begins with reflections on some previously proposed historical timeframes for the formation of Noahide law. Earlier scholars located its origins variously: in the Bible, among Hittite legal scholars and during the Maccabean era. This chapter maintains, contrary to prior scholarship, that the concept of the Noahide is absent until the first century CE; that is, it is a rabbinic creation. While theology can discover the beginnings of the Noahide laws in the Torah, their historical starting point can only be established following the social, demographic and religious dislocations of the Second Temple’s destruction in 70 CE. For the rabbis, these laws originated prior to the Sinaitic revelation; they were the moral standard for the entire gentile world, and that world of course included the ancestors of those who would later accept the covenant at Sinai. Israelites before Sinai, then, were Noahides....
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4

Novak, David. "The Origins of the Noahide Laws." In Image of the Non-Jew in Judaism, 11–35. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906764074.003.0002.

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This chapter traces the origins of the Noahide laws in the history of Judaism. Earlier scholars located its origins variously: in the Bible, among Hittite legal scholars, and during the Maccabean era. The chapter maintains, contrary to prior scholarship, that the concept of the Noahide is absent until the first century CE; that is, it is a rabbinic creation. While theology can discover the beginnings of the Noahide laws in the Torah, their historical starting point can only be established following the social, demographic, and religious dislocations of the Second Temple's destruction in 70 CE. For the rabbis, these laws originated prior to the Sinaitic revelation; they were the moral standard for the entire gentile world, and that world of course included the ancestors of those who would later accept the covenant at Sinai. Israelites before Sinai, then, were Noahides. The Noahide laws were also considered obligatory for all time, and would be the measure by which gentiles would be judged.
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5

Novak, David. "Late Medieval Developments." In Image of the Non-Jew in Judaism, 195–205. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906764074.003.0013.

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This chapter studies how, following Maimonides and Albo, several other prominent Jewish thinkers reflected on the role of Noahide law both within Judaism internally and in relation to gentiles externally. Perhaps the medieval thinker who expanded the concept of the Noahide to its greatest point was Menachem ha-Meiri. He states definitively that there are no idolaters today like the pagans of the ancient world. Non-Jews are bound by religion, and clearly function in the moral universe as Noahides. By accepting the universal moral law, one that is written into the very essence of being human, Christians have a point of ethical commonality with the people of revelation. The chapter then argues that Meiri revived the biblical institution of the ger toshav, though of course absent the political dimension. It also considers the work of two nineteenth-century, Italian-Jewish thinkers: Samuel David Luzzatto and Elijah Benamozegh. Benamozegh presents a novel approach to Noahide law. He is the first—and, to this point, only—important Jewish philosopher to deem the content of this law to form a separate religion, “Noahism,” a religion that Benamozegh judged distinct from Judaism's monotheistic rivals.
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