Log in

Relevant bibliographies by topics / Parables in rabbinical literature / Journal articles

To see the other types of publications on this topic, follow the link: Parables in rabbinical literature.

Journal articles on the topic 'Parables in rabbinical literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Parables in rabbinical literature.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Notley, R. Steven. "Reading Gospel Parables as Jewish Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 29–43. http://dx.doi.org/10.1177/0142064x18788960.

Full text

Abstract:

The gospel parables are part of the broader genre of Jewish story-parables found in rabbinic literature. In the ﬁrst half of this article seven preliminary characteristics of Jewish parables are presented, some of which challenge our widely accepted assumptions regarding gospel parables. For example, although there is near scholarly consensus that Jesus told his parables in Aramaic, we do not have a single Aramaic story-parable in Jewish literature in Roman antiquity. All are in Hebrew. In the second half of the study, an example is given of how twin parables are used to convey a novel idea that emerged in Judaism of the Hellenistic period – the value of the human individual because they have been created in the image of God – to demonstrate that Jesus not only embraced this innovative Jewish humanistic approach, but also how he did so with parables.

APA, Harvard, Vancouver, ISO, and other styles

2

Kister, Menahem. "Parables and Proverbs in the Jesus-Tradition and Rabbinic Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 5–28. http://dx.doi.org/10.1177/0142064x18788959.

Full text

Abstract:

This article deals mainly with four parables and proverbs attributed to Jesus, their synoptic parallels and their relationship to rabbinic literature: the parable of the wedding (Mt. 22.1-13//Lk. 14.15-24), the parable of the friend at midnight (Lk. 11.5-8) and the parable of the unjust judge (Lk. 18.1-7), and judging the judge and measure for measure (Mt. 7.1-5//Lk. 6.37-41//Mk 4.24-25). These parables and proverbs are treated as divergent versions of traditions, similar to the versions of traditions in rabbinic literature, and they are carefully compared with striking parallels in the latter. The integrative study of New Testament passages and rabbinic literature illuminates both and sheds light on the complexity, pluriformity, and religious message of these traditions.

APA, Harvard, Vancouver, ISO, and other styles

3

Thrope, Samuel. "Zoroastrian Exegetical Parables in the Škand Gumānīg Wizār." IRAN and the CAUCASUS 17, no. 3 (2013): 253–74. http://dx.doi.org/10.1163/1573384x-20130303.

Full text

Abstract:

The parable has received little attention as a form in Zoroastrian Pahlavi literature. Taking a first step to correct this deficit, this article examines an extended parable that appears in the Škand Gumānīg Wizār, the ninth century theological and political treatise. The parable likens Ohramzd’s conflict with Ahriman and his creation of the world to a gardener’s attempt to keep hungry vermin from his garden by means of a trap. Borrowing tools developed in the study of rabbinic exegetical parables and poetics, the article argues that the garden parable not only aims to make a theological point as part of its immediate context in the Škand Gumānīg Wizār, but also it itself is an interpretation of the Zoroastrian account of creation. The article shows how the parable reinterprets inconsistencies and contradictions in that cosmogony, relating to the account of creation just as rabbinic parables relate to the gaps in canonical, biblical narratives.

APA, Harvard, Vancouver, ISO, and other styles

4

Goldman, Edward A., and David Stern. "Parables in Midrash: Narrative and Exegesis in Rabbinic Literature." Journal of the American Oriental Society 113, no. 3 (July 1993): 500. http://dx.doi.org/10.2307/605418.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Stern, Elsie R. "Parables in Midrash: Narrative and Exegesis in Rabbinic Literature. David Stern." Journal of Religion 73, no. 3 (July 1993): 404–5. http://dx.doi.org/10.1086/489194.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Boyarin, Daniel. "Beyond Judaisms: Metatron and the Divine Polymorphy of Ancient Judaism." Journal for the Study of Judaism 41, no. 3 (2010): 323–65. http://dx.doi.org/10.1163/157006310x503612.

Full text

Abstract:

AbstractMy specific project in this paper is to combine several related and notorious questions in the history of Judaism into one: What is the nexus among the semi-divine (or high angel) figure known in the Talmud as Metatron, the figure of the exalted Enoch in the Enoch books (1-3 Enoch!), "The One Like a Son of Man" of Daniel, Jesus, the Son of Man, and the rabbinically named heresy of "Two Powers/Sovereignties in Heaven?" I believe that in order to move towards some kind of an answer to this question, we need to develop a somewhat different approach to the study of ancient Judaism, as I hope to show here. I claim that late-ancient rabbinic literature when read in the context of all contemporary and earlier texts of Judaism—those defined as rabbinic as well as those defined as non-, para-, or even anti-rabbinic—affords us a fair amount of evidence for and information about a belief in (and perhaps cult of) a second divine person within, or very close to, so-called "orthodox" rabbinic circles long after the advent of Christianity. Part of the evidence for this very cult will come from efforts at its suppression on the part of rabbinic texts. I believe, moreover, that a reasonable chain of inference links this late cult figure back through the late-antique Book of 3 Enoch to the Enoch of the first-century Parables of Enoch—also known in the scholarly literature as the Similitudes of Enoch—and thus to the Son of Man of that text and further back to the One Like a Son of Man of Daniel 7.

APA, Harvard, Vancouver, ISO, and other styles

7

Rina, Lapidus. "Contradictions between Faith and Reality in the Rabbinic Literature." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2022): 206. http://dx.doi.org/10.31857/s086919080018371-5.

Full text

Abstract:

In the following study, I examine the attitude of the Rabbis to reality on the basis of the parables told in the Rabbinic literature. I would like to answer the following question: how did the Rabbis react to attempts by gentiles to introduce substantial changes to the basic spiritual principles in Judaism in wake of the Destruction of the Second Temple? The paper reveals that the Rabbis ignored reality in order to preserve the fundamental concepts in of Judaism and rejected any attempt to introduce changes therein in light of changes in actual reality. They accepted positively only those ideas that strengthened the traditional principles of Judaism. Thus, when pagan sages called the Rabbis’ attention to aspects of reality that contradicted their traditional approach, the Rabbis ignored the pagans’ provocative questions. The Rabbis rebuked any attempts by gentiles to engage them in a dispute intended to prove that the Jewish God is wrong or has decided to forego His covenant with the Jewish people. However, when the Rabbis they feel that the pagans are truly asking how to fulfill Judaism in the best possible way, the Rabbis respond to them gladly, with focused and substantive answers. The Rabbis are unwilling to forego Judaism under any circumstances, even in wake of the catastrophe which befell the people of Israel upon the Destruction of the Second Temple which was the most terrible catastrophe in the Jewish history in that period.

APA, Harvard, Vancouver, ISO, and other styles

8

Aaron, David H. "Shedding Light on God's Body in Rabbinic Midrashim: Reflections on the Theory of a Luminous Adam." Harvard Theological Review 90, no. 3 (July 1997): 299–314. http://dx.doi.org/10.1017/s0017816000006362.

Full text

Abstract:

Paul Veyne wrote a book entitled,Did the Greeks Believe their Myths?Regarding rabbinic Judaism, one might similarly ask: Did the rabbis believe their imagery? Rabbinic literature is so replete with fanciful images of God and humans and anecdotes of epiphanies involving both, that one naturally wonders whether the midrashic authors believed that their imagery reflected some actual moment in the world's history. Some scholars have chosen to view the literature as containing parables and images that were composed as mere metaphors, sometimes used for political purposes, and other times to spawn further associations and religious teachings. The question is, can one differentiate true statements about happenings in the material world from symbolic statements whose relationship to that material world is more vague? The tension is especially acute when one considers cosmogony, the story of human origins, and other moments in primoridal history. Yet it is no less present in those simple midrashic “biblical scenes” that are not actually part of the Tanakh, but which the sages readily ascribe to the text. Does a given rabbinic image convey literal beliefs about material happenings or metaphorical metaphysics?

APA, Harvard, Vancouver, ISO, and other styles

9

Tam, David. "The Parable of Wise and Foolish Builders in Yishen Lun and Rabbinic Literature." Religions 15, no. 1 (January 15, 2024): 107. http://dx.doi.org/10.3390/rel15010107.

Full text

Abstract:

The paper undertakes a comparative analysis of the parable of the Wise and Foolish Builders as presented in three distinct sources: the seventh-century Dunhuang manuscript Yishen Lun (Discourse on God), the sixth-century rabbinic text Avot D’Rabbi Nathan, and the Gospels (Matthew and Luke) of the Christian Bible. It explores the imagery used, piety taught, and worldviews conveyed in these renditions, concluding that the version in Yishen Lun shares a closer resemblance with the one in rabbinic literature than with the Gospels. This discovery, in conjunction with previously published findings by the author, challenges the conventional classification of Yishen Lun as an “Aluoben document” (or a Jingjiao document, for that matter), underscoring the need for further research and inquiry.

APA, Harvard, Vancouver, ISO, and other styles

10

Hildesheimer, Meir. "Moses Mendelssohn in Nineteenth-Century Rabbinical Literature." Proceedings of the American Academy for Jewish Research 55 (1988): 79. http://dx.doi.org/10.2307/3622678.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

N, Akila, and Mahila Jeni D. "Parables in Thakayagaparani." International Research Journal of Tamil 4, S-15 (December 9, 2022): 71–75. http://dx.doi.org/10.34256/irjt224s1512.

Full text

Abstract:

Literature is the collection of human thoughts and various contexts are created in literature. Among those literatures, Parani is one among the small literary genres that appeared during the Nayak period and it plays an important role in literature. Thakayagaparani is the second to appear among the Parani texts. Many parables are described in Thakayagaparani text. Parables helps us to understand the unknown thing or ideas with the known. There are no songs without a parable. Thus the comparison of Chola's wheel with the sun, women's eyes with kayal fish, Chola's fire with the natural fire, demon's belly with cloud, water with floods, goblins with mountains, tornadoes with fire, Tirumal with Brahman. Thus the article clearly describes the parables that are explained in the Thakayagaparni text.

APA, Harvard, Vancouver, ISO, and other styles

12

V, Nagalakshmi. "The Historical records of Sangam’s Akam Literature." International Research Journal of Tamil 2, no. 3 (July 17, 2020): 211–17. http://dx.doi.org/10.34256/irjt20321.

Full text

Abstract:

The History of Tamilnadu is two thousand years old. The Sangam literature helps to understand the history of ancient Tamil Nadu. As we know, Historical records, stories, and evidences abound in Puram poems of Sangam literature. Although it is about the Akam poems, there are several historical references to know about ancient Tamizhagam. The poets manipulate parables, to make imperceptible to perceptible and making in a way to give pleasure for the adorned. It is the opinion of the authors that, the parables, have been used more in the Akam material than in the Puram material. The parables used in a perceivable way in the Akam literature to convey and express the sentiments and feelings of the chiefs, and for commenting and entertaining of the historical messages. The poets have sung about the three kings (Moovendhars), chieftains (Kurunila mannargal), philanthropists, valor, war, town, country and donations through the expressions and emotions of Thalaivan (Hero), Thalaivi (Heroine) and by the parables. Through the poems, come to know that, the soldiers who died heroically in battle are honored by planting hero stones. The purpose of this article is to illustrate the historical references, sung in the five anthologies of Ettuthogai.

APA, Harvard, Vancouver, ISO, and other styles

13

Ottonieri, Tommaso. "Parables of Positioning." Symposium: A Quarterly Journal in Modern Literatures 49, no. 2 (June 1995): 157–68. http://dx.doi.org/10.1080/00397709.1995.10733803.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Lloyd, David, and Gwyneth Lewis. "Parables & Faxes." World Literature Today 70, no. 2 (1996): 408. http://dx.doi.org/10.2307/40152162.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Utoh, Tracie Chima. "Dramatic Parables." Matatu 25, no. 1 (December 7, 2002): 273–81. http://dx.doi.org/10.1163/18757421-90000436.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Herman, David 1962. "Parables of narrative imagining." diacritics 29, no. 1 (1999): 20–36. http://dx.doi.org/10.1353/dia.1999.0006.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

A, Palaniammal. "Etiquettes of Cultural Parables in Sangam Literature." International Research Journal of Tamil 3, no. 4 (October 5, 2021): 183–89. http://dx.doi.org/10.34256/irjt21422.

Full text

Abstract:

Sangam literature are used to clearly understand the development of civilized society and literary richness or off luence. The literature named after the parable can be said to be sangam literature. We call a parable, an analogy that composes one object to another. We could find this kind of analogy in writings of noble laureates naturally this parable is nurtured with human birth. Through the beautiful usages of parable in sangam literary pieces one can see the growth of culture. The parable is the supreme tool for cultivating culture and the key used to open the springs of emotions to the pinnacle of languages. Through this research article we come to know how parable works as the highly appreciatable tool of language and how it can beanty one’s writing.

APA, Harvard, Vancouver, ISO, and other styles

18

A, Palaniammal. "Etiquettes of Cultural Parables in Sangam Literature." International Research Journal of Tamil 3, no. 4 (October 5, 2021): 183–89. http://dx.doi.org/10.34256/irjt21422.

Full text

Abstract:

Sangam literature are used to clearly understand the development of civilized society and literary richness or off luence. The literature named after the parable can be said to be sangam literature. We call a parable, an analogy that composes one object to another. We could find this kind of analogy in writings of noble laureates naturally this parable is nurtured with human birth. Through the beautiful usages of parable in sangam literary pieces one can see the growth of culture. The parable is the supreme tool for cultivating culture and the key used to open the springs of emotions to the pinnacle of languages. Through this research article we come to know how parable works as the highly appreciatable tool of language and how it can beanty one’s writing.

APA, Harvard, Vancouver, ISO, and other styles

19

Boyarin, Daniel. "Midrash in Parables." AJS Review 20, no. 1 (April 1995): 123–38. http://dx.doi.org/10.1017/s0364009400006334.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Nosonovsky, Michael. "Connecting Sacred and Mundane: From Bilingualism to Hermeneutics in Hebrew Epitaphs." Studia Humana 6, no. 2 (June 1, 2017): 96–106. http://dx.doi.org/10.1515/sh-2017-0013.

Full text

Abstract:

Abstract Gravestones with Hebrew inscriptions are the most common class of Jewish monuments still present in such regions as Ukraine or Belarus. Epitaphs are related to various Biblical, Rabbinical, and liturgical texts. Despite that, the genre of Hebrew epitaphs seldom becomes an object of cultural or literary studies. In this paper, I show that a function of Hebrew epitaphs is to connect the ideal world of Hebrew sacred texts to the world of everyday life of a Jewish community. This is achieved at several levels. First, the necessary elements of an epitaph – name, date, and location marker – place the deceased person into a specific absolute context. Second, the epitaphs quote Biblical verses with the name of the person thus stressing his/her similarity to a Biblical character. Third, there is Hebrew/Yiddish orthography code-switching between the concepts found in the sacred books and those from the everyday world. Fourth, the epitaphs occupy an intermediate position between the professional and folk literature. Fifth, the epitaphs are also in between the canonical and folk religion. I analyze complex hermeneutic mechanisms of indirect quotations in the epitaphs and show that the methods of actualization of the sacred texts are similar to those of the Rabbinical literature. Furthermore, the dichotomy between the sacred and profane in the epitaphs is based upon the Rabbinical concept of the ‘Internal Jewish Bilingualism’ (Hebrew/Aramaic or Hebrew/Yiddish), which is parallel to the juxtaposition of the Written and Oral Torah.

APA, Harvard, Vancouver, ISO, and other styles

21

Melaver, M., and J. Hillis Miller. "Tropes, Parables, Performatives: Essays on Twentieth-Century Literature." Poetics Today 13, no. 2 (1992): 392. http://dx.doi.org/10.2307/1772543.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Levy, Gabriel. "Rabbinic Philosophy of Language: Not in Heaven." Journal of Jewish Thought and Philosophy 18, no. 2 (2010): 167–202. http://dx.doi.org/10.1163/147728510x529036.

Full text

Abstract:

AbstractI argue that “sampling” is at the heart of rabbinical hermeneutics. I argue further that anomalous monism—and specifically its arguments about token identity, of which sampling is one species—provides some insight into understanding the nature of rabbinical hermeneutics and religion, where truth is contingent on social judgment but is nevertheless objective. These points are illustrated through a close reading of the story of the oven of Aknai in the Bavli’s Baba Metzia. I claim that rabbinic Judaism represents an early attempt to integrate written texts into communicative processes, and thus frame the essay by comparing it to more recent computational technologies.

APA, Harvard, Vancouver, ISO, and other styles

23

Jackson, Celeste. "Parables in Djuna Barnes's NIGHTWOOD." Explicator 75, no. 3 (July 3, 2017): 166–68. http://dx.doi.org/10.1080/00144940.2017.1346570.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Mandri, Hajri. "LITERARY PARABLES IN LECTURING THE QUR’AN." ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, no. 7 (July 17, 2023): 62. http://dx.doi.org/10.58885/ijllis.v12i7.62hm.

Full text

Abstract:

<p><span>In this research, we will present the role of Qur’an parables in enriching the literary thinking and structure of the lecture, while enjoying aesthetic aspects of its discourse. Parables (or literary parables) are theoretically described and demonstrated with specific examples in Qur’an lectures as teaching models. The form of paraboles discolouration is employed frequently in the Qur’an as an archetype, as a requirement for likeness. On the subordinal side, they appear expressly in the Qur’an as a condition for the message that follows.</span></p><p><span><strong><span>Keywords: </span></strong><span>parable, literary parables, Qur’an, aesthetic pleasure, illustration as need of similarity, canonical functions, structure of oral literature.</span></span></p>

APA, Harvard, Vancouver, ISO, and other styles

25

Bauer, David R., Warren Carter, and John Paul Heil. "Matthew's Parables: Audience-Oriented Perspectives." Journal of Biblical Literature 119, no. 3 (2000): 570. http://dx.doi.org/10.2307/3268430.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Zeyqəm qızı Rzayeva, Qərənfil. "Issues of spiritual education in proverbs and parables." SCIENTIFIC WORK 67, no. 06 (June 21, 2021): 34–39. http://dx.doi.org/10.36719/2663-4619/67/34-39.

Full text

Abstract:

The folklore of each nation is an indicator of the history of the formation of its thinking and artistic thinking. If we look at the history of our oral literature, we see that our oldest examples date back to the archaic period of hundreds of thousands of years ago. Our folklore, which originated from mythological thought, has improved over time, formed as a product of new thought in different historical periods, passed down from generation to generation and has survived to the present day. The folklore of the Azerbaijani people is rich in genre and colorful in terms of its theme and content. Our oral literature, which is the heart of our people, has not lost its freshness, but is also valuable as a source of our national and spiritual values. Labor songs, counting words, holavars, bayats from lyrical genres; proverbs and parables, legends, myths, epics, etc. from the genres of the epic type. In the womb of genres, the spiritual values that our people have acquired throughout human history are embodied. Proverbs and parables in the most concise genres of oral folk literature are very valuable materials from the point of view of education. There are hundreds of proverbs for all aspects that form the basis of education (patriotism, love of work, collectivism, struggle, loyalty, respect for elders, passion for science, knowledge, etc.). Many proverbs and parables were created by hard working people. Therefore, they talk more about the hard work and poverty of the people in the past, and express deep hatred and protest against the ruling classes and the exploiters. Key words: proverbs, parables, epic type, oral literature, folk literature, spiritual heritage, wisdom, folk wisdom

APA, Harvard, Vancouver, ISO, and other styles

27

Mendelson, Edward, and John Dugdale. "Thomas Pynchon: Allusive Parables of Power." American Literature 64, no. 4 (December 1992): 842. http://dx.doi.org/10.2307/2927669.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Smulders, Sharon. "Penguin Parables: Picturebooks, Interspecies Companionship, and Ecoliteracy." Bookbird: A Journal of International Children's Literature 62, no. 1 (2024): 32–40. http://dx.doi.org/10.1353/bkb.2024.a918615.

Full text

Abstract:

Abstract: The erasures and evasions that characterize picturebook retellings of the true story of Dindim and João Pereira de Souza are instructive of the ways in which some children’s literature understates, distorts, and displaces human impacts on the environment. By reframing anthropogenic disaster as animal rescue, the story of interspecies companionship effectively mutes and disarms the story of environmental catastrophe. In the process, it forestalls eco-critical awareness of and solutions to problems such as chronic pollution, habitat destruction, species extinction, and climate change. By decontextualizing complex origin stories, erasing uncomfortable facts, and romanticizing interspecies relationships, the picturebooks discussed reveal the challenges to environmental consciousness imposed by the imperative to moral or emotional uplift in children’s literature.

APA, Harvard, Vancouver, ISO, and other styles

29

Soldatkina, Yanina V. "Gospel parables in A.V. Ivanov’s “Tobol” dilogy: axiological and aesthetic functions." Philological Sciences. Scientific Essays of Higher Education, no. 4 (July 2022): 143–52. http://dx.doi.org/10.20339/phs.4-22.143.

Full text

Abstract:

The subject of consideration in the presented article is the artistic functions of the gospel parables in the historical dilogy of the contemporary Russian writer A.V. Ivanov. Interest in the historical topic is characteristic of the writer’s entire work, throughout his career he turns to various historical subjects related to the history of the Ural and Siberian regions. In his historical works, Ivanov often resorts to depicting both Orthodox and pagan religious rituals, creates images of ministers of worship, sometimes paraphrases certain biblical expressions, plots, images. But there is still no consensus in Russian criticism about whether Christian motives play an axiological or exclusively decorative role in Ivanov. The purpose of this work is to analyze the axiological and aesthetic functions of the gospel parables updated in the text of the dilogy, since the subtitle to the novel is already a quote from the gospel parables about those invited to the feast and about the workers of the 12th hour. The article establishes that in the general context of the novel, the parables are part of an extensive system of Christian allusions and elements of Orthodox culture, which allow the author to study the nature of moral choice and emphasize the need for a non-violent, merciful attitude to the world and to the “hellish” Siberian realities. The parables themselves, used by Ivanov in “Tobol”, can be classified both by characters whose fate reflects parable plots (Semyon Remezov, Governor Gagarin, Vanya Demarin), and by symbolic meaning: from the vast array of gospel parables, the writer chooses parables of two semantic fields: related to the image of the Kingdom of Heaven and ways to achieve it, and also illustrating the idea of mercy to sinners, which in the novel complements the idea of just retribution (the Last Judgment). Considered in aggregate, the gospel parables allow us to reveal the author’s attitude to the traditional problems of moral choice for Russian literature.

APA, Harvard, Vancouver, ISO, and other styles

30

Щелкунова and Svetlana Shchelkunova. "Studying Anton Chekhov’s Story “The Student” in the Context of the Gospel Storyline." Profession-Oriented School 4, no. 1 (February 17, 2016): 27–32. http://dx.doi.org/10.12737/18349.

Full text

Abstract:

The paper introduces the concept of studying the Russian literature masterpieces in the context of Gospel storylines and parables in order to reveal spiritual meanings and unique poetics of classic examples of the great works of literature.

APA, Harvard, Vancouver, ISO, and other styles

31

Ousselin, Edward. "Les insÃ©parables by Marie Nimier." World Literature Today 83, no. 3 (2009): 62. http://dx.doi.org/10.1353/wlt.2009.0137.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Suvin, Darko. "Parables and Uses of a Stumbling Stone." arcadia 52, no. 2 (October 30, 2017): 271–300. http://dx.doi.org/10.1515/arcadia-2017-0035.

Full text

Abstract:

AbstractParallels are discussed between the Biblical (Jewish and then Christian) use of ‘stumbling stone’ and Shklovsky’s thisworldly notion of estrangement – ‘making the stone stony.’ To Shklovsky’s esthetic salvation through estranged perception, Brecht adds value criteria from salvational politics, using, for example, in The Caucasian Chalk Circle a Marxist figuralism, which rationalizes the sensual body. However, estrangement as a formal device which doubts the present norms is ideologico-politically ambiguous: in the Brecht or Marxist wing it is ‘critical,’ but in other hands it may be ‘mythical’: Hamsun, Jünger, Pound, and the Iranian Ta’ziyeh play use it with a lay or religious proto-fascist horizon. The final section follows Timpanaro’s insistence on biological death as not fully reducible to politics in the usual sense, and juxtaposes stumbling, death, and creative eros as politics. In spite of Hegel’s insistence on death as a powerful negative, it is a blind spot in canonical Marxism. Even Ernst Bloch, positing hope as the central principle, does not fully engage with it, though I mention some initial useful leads from him, Brecht, and Jameson. We are left with the Freudian topology pitting eros against thanatos, and the essay closes on a discussion of Marvell’s To His Coy Mistress.

APA, Harvard, Vancouver, ISO, and other styles

33

Elmessiri, Abdelwahab M. "Parables of Freedom and Necessity." American Journal of Islam and Society 13, no. 1 (April 1, 1996): 42–58. http://dx.doi.org/10.35632/ajis.v13i1.2350.

Full text

Abstract:

EpilogueGeoffrey Chaucer’s ‘The Frankeleyn’s Tale” and Bertold Brecht’sThe Exception and the Rule seem to have very little in common. Chaucer’smedieval narrative poem tries to follow the norms of its genre andfulfiil the reader’s expectations, whereas Brecht’s modernist experimentalplay violates many of the rules of drama laid down by Aristotle and otherclassical critics. It deliberately shocks the reader out of any facile identificationwith the characters as well as any willing suspension of disbelief.But despite their many obvious differences, this study argues that theirsimilarities are quite relevant and significant. Both works deal with thethemes of human freedom, moral responsibility, and ability to transcend.These are among the major themes of literature throughout time-butthey have acquired particular poignancy in our modern time with the riseand gradual unfolding of what I term the “Paradigmatic sequence of secularization.”Since the terms “paradigm” and “secularism” are alreadyquite problematic, and to talk of “a paradigmatic sequence of secularization”is even more so, some kind of clarification and even redefinition isin order.ParadigmsWhen a critic singles out two literary works for comparison, thechoice is not guided by some universally established objective rules, butrather dictated by a certain set of assumptions, norms, criteria, biases, andso on. When he/she engages in the critical act itself, pointing out structuraland thematic relations (of similarity and dissimilarity), he/she does ...

APA, Harvard, Vancouver, ISO, and other styles

34

Gaimani, Aharon. "Succession to the Rabbinate in Yemen." AJS Review 24, no. 2 (November 1999): 301–23. http://dx.doi.org/10.1017/s0364009400011272.

Full text

Abstract:

Rabbinical appointments in modern times have been the subject of some study: in Ashkenaz it was customary for a son to inherit the office of rabbi from his father, provided he was deserving. Simḥa Assaf writes: “We do not find [in earlier periods] the practice which is widespread today, whereby a community, upon the death of its rabbi, appoints his son or son-in-law even if they are unworthy replacements. Previously, communities were not subject to this ‘dynastic imposition.’” Under the rule of the Ottoman Empire, in the seventeenth century, there are attestations of the rabbinical office becoming a dynasty reserved for certain families, notably Ṭayṭaṣaq, Ṣarfati and ‘Arameh, in Saloniki.Although the rabbinate was not perceived as the rightful monopoly of any particular family, interviews conducted with rabbis and community leaders on this point indicate that certain families had clearly been preferred over others. From the seventeenth century onwards this grew more pronounced: occasionally, the community would refrain from appointing a new rabbi and wait for a younger son to reach maturity so he could inherit his father's position.

APA, Harvard, Vancouver, ISO, and other styles

35

Wood, Michael. "Kafka's China and the Parable of Parables." Philosophy and Literature 20, no. 2 (1996): 325–37. http://dx.doi.org/10.1353/phl.1996.0080.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Giambrone, Anthony. "Aquila's Greek Targum: Reconsidering the Rabbinical Setting of an Ancient Translation." Harvard Theological Review 110, no. 1 (December 21, 2016): 24–45. http://dx.doi.org/10.1017/s0017816016000377.

Full text

Abstract:

Aquila of Sinope, the legendary second-century translator and convert to Judaism, appears in both Jewish and Christian tradition. Recent literature on his famous Greek translation of the Hebrew Scriptures is surprisingly limited, however. Dominique Barthélemy's landmark monograph on the Minor Prophets’ scroll gives some significant introductory attention to Aquila and the influence of Rabbi Akiva upon him, but the study's influential (if traditional) conclusions cannot be considered final. Lester Grabbe, in particular, has critiqued Barthélemy's portrayal of Aquila as a zealous follower (“un chaud partisan”) of Akiva and of his characteristic manner of exegesis (especially the inclusive sense he gave the accusative particle’ēt). If there are real reasons informing this conventional depiction of Aquila, for Grabbe, “no isolated theory linking a particular translation with a particular figure of Jewish literature can truly claim serious attention,” without considerably more information about how the whole spectrum of Greek recensional activity interacted with all the diverse forms of ancient Jewish interpretation. Grabbe offers an important critique. At the same time, he requires a considerable advance in our knowledge. Indeed, given many irremediable uncertainties touching the precise information Grabbe would demand, it is not clear how far conclusions in this area can ever be entirely distanced from conjectures.

APA, Harvard, Vancouver, ISO, and other styles

37

Glancy, Jennifer A. "Slaves and Slavery in the Matthean Parables." Journal of Biblical Literature 119, no. 1 (2000): 67. http://dx.doi.org/10.2307/3267969.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Royalty, Robert M., and John W. Marshall. "Parables of War: Reading John's Jewish Apocalypse." Journal of Biblical Literature 122, no. 3 (2003): 585. http://dx.doi.org/10.2307/3268402.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Gilbert, Armida, and Terence Martin. "Parables of Possibility: The American Need for Beginnings." American Literature 68, no. 1 (March 1996): 233. http://dx.doi.org/10.2307/2927553.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Hassan, Ihab. "Criticism in Our Clime: Parables of American Academe." New Literary History 25, no. 3 (1994): 621. http://dx.doi.org/10.2307/469469.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Kalati, Maryam. "Persian Literature in the World literature." Kufa Journal of Arts 1, no. 34 (February 25, 2018): 81–92. http://dx.doi.org/10.36317/kaj/2017/v1.i34.5939.

Full text

Abstract:

The subject of the present research is in the field of comparativeliterature. It aims at studying and analyzing the effect of Persianliterature, especially Maulana’s works, on the authors, thinkers, andtranslators. In the present study, it is attempted to know the great Englishand American literary figures who have provided outstanding worksthrough translation or adaptation and they have played a great role inknowing the Persian literature and making it known in the Englishspeakingcountries.Maulana is the well-known Iranian poet and mystic of the seventhcentury hegira. He is mostly known for his mystic poems. He is indeedone of the great Sufi poets. His simple and appealing words areassociated with a fervent love and zeal. His soft language and charmingwords arising from his broken heart express the mystic facts in a specialway. His view toward allegories and mentioning different parables andtales while expressing a mystic subject has simplified the intentions ofthe khanqah’s hermits for the ordinary people(1).

APA, Harvard, Vancouver, ISO, and other styles

42

Menache, Sophia. "Dogs: God's Worst Enemies?" Society & Animals 5, no. 1 (1997): 23–44. http://dx.doi.org/10.1163/156853097x00204.

Full text

Abstract:

AbstractIn a broad survey of negative and hostile attitudes toward canines in pagan, Jewish, Christian, and Muslim traditions, the author posits that warm ties between humans and canines have been seen as a threat to the authority of the clergy and indeed, of God. Exploring ancient myth, Biblical and Rabbinical literature, and early and medieval Christianity and Islam, she explores images and prohibitions concerning dogs in the texts of institutionalized, monotheistic religions, and offers possible explanations for these attitudes, including concern over disease.

APA, Harvard, Vancouver, ISO, and other styles

43

Tikhomirova, Elena Evgenievn. "Specific study of biblical parables in a pedagogical university." Siberian Pedagogical Journal, no. 6 (December 27, 2021): 135–44. http://dx.doi.org/10.15293/1813-4718.2106.14.

Full text

Abstract:

The author of the article focuses on the analysis of specific methods and techniques for identifying the universal and unique cultural meanings of biblical parables in the study of the disciplines of the humanities cycle in a pedagogical university. The purpose of the article is to develop techniques for working with parables for practical classes in the cultural cycle at the Pedagogical University. Research methodology and methods. The work is based on the use of the methodology of the sociocultural and activity-based approach to the psychological development of the individual, as well as systemic and holistic approaches to education. When decoding the meanings of parables as texts of culture, it is proposed to use axiological, semiotic, cognitive and systemic approaches. The systemic culturological approach allows you to create conditions for the development of aesthetic taste, artistic thinking. Research results. As the scientific literature and the practice of teaching culturological disciplines at the Pedagogical University show, working with parables teaches us to personally and emotionally perceive the text of culture, to adequately assess the relationship in the system man-man and man-world, to recode the content from one semiotic system to another. Through the interpretation of the text, the individual creative abilities of students are developed, a steady interest in modern art practices is formed. Interpretation of the categories of culture, embodied in human and natural images of the transcendental, time, space, make it possible to essentially comprehend the texts of culture containing the plots of biblical parables. Conclusion. The consistent identification of the specifics of the study of parables in the context of the spiritual quest of a certain historical period contributes to the emergence of interest and the formation of a respectful attitude towards the cultural heritage, the values of world culture. Cultural practices of working with cultural texts contribute to an adequate understanding of the place of national culture in the world artistic process and its creative enhancement.

APA, Harvard, Vancouver, ISO, and other styles

44

Kehler, Grace. "Becoming Divine Women: Miriam Toews’ Women Talking as Parable1." Literature and Theology 34, no. 4 (October 13, 2020): 408–29. http://dx.doi.org/10.1093/litthe/fraa020.

Full text

Abstract:

Abstract This article attends to the ways in which Canadian Mennonite novelist Miriam Toews’ Women Talking crafts a feminist theological parable of women envoicing and incarnating pacifism in the context of a purportedly pacifist colony devastated by patriarchal violence. I argue that the novel, like the biblical parables, functions as a ‘mythos (a heuristic fiction) which has the mimetic power of “redescribing” [pained] human existence’ in reparative terms (Ricoeur). More particularly, as a feminist theological parable, the novel displays in literary form what Luce Irigaray philosophically conceives of as ‘becoming divine women’. I first explore definitions of biblical parables and divine becomings, prior to turning my attention to the Bolivian crisis, and then to Toews’ hopeful, revisionist narrative.

APA, Harvard, Vancouver, ISO, and other styles

45

Held, George F. "Phoinix, Agamemnon And Achilleus: Parables and Paradeigmata." Classical Quarterly 37, no. 2 (December 1987): 245–61. http://dx.doi.org/10.1017/s0009838800030470.

Full text

Abstract:

Achilleus′ speeches and action in Iliad 24 ‘complete a development of character-or better, enlargement of experience and comprehension-which stretches through the whole poem’. I largely agree with this statement, but since I also believe that an ‘enlargement of experience and comprehension’ necessarily entails ‘ a development of character’, I do not hesitate, as its author does, to assert that Achilleus′ character develops, i.e., changes for the better, in the course of the Iliad. It is my purpose here to discuss one of the ways in which his speeches in Book 24 are specifically designed to bring this out. I will also argue that it is precisely because his character changes for the better that the poem fits the Aristotelian concept of epic. Lastly, I will attempt to refute Redfield's arguments in support of his opinion that Achilleus does not change in the course of the story.

APA, Harvard, Vancouver, ISO, and other styles

46

Ringer, Albert. "A Persecution was Decreed:Persecution as a Rhetorical Device in the Literature of the Ge’onim and Rishonim Part 1." European Journal of Jewish Studies 6, no. 2 (2012): 183–206. http://dx.doi.org/10.1163/1872471x-12341234.

Full text

Abstract:

Abstract It is a common misconception that the haftarah started as a replacement for the reading of the Torah. This idea has its modern source in an influential article published in 1927 by Jacob Mann.1 Going back to rabbinical and medieval sources shows that we should read them as topological texts. They give a pseudo-historical basis to well known and loved features of the service, like the haftarah, thereby missing a straightforward Talmudic source. Furthermore, they seem to be in dialog with other medieval texts that speak about martyrdom as a reaction to repression.

APA, Harvard, Vancouver, ISO, and other styles

47

Loyevskaya, Margarita. "Transformation of Russian Apocryphal Literature in the 19th century." Stephanos Peer reviewed multilanguage scientific journal 64, no. 2 (March 31, 2024): 125–29. http://dx.doi.org/10.24249/2309-9917-2024-64-2-125-129.

Full text

Abstract:

The article analyzes Russia apocryphal literature, that interprets the texts of the Old and New Testaments in its own way. This literature, having been published in Orthodox magazines during the Synodal period, in the 19th century, characterizes by the appearance of parables, traditions, and legends based on well-known apocryphal plots in it. The collection “Lilii Polevye” is examined, which includes many pre-revolutionary transcriptions of the apocrypha, which has been reprinted several times in our time.

APA, Harvard, Vancouver, ISO, and other styles

48

Froula, Christine. "Browning's Sordello and the Parables of Modernist Poetics." ELH 52, no. 4 (1985): 965. http://dx.doi.org/10.2307/3039474.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Michael, Steven C. "Thinking Parables: What Moll Flanders Does Not Say." ELH 63, no. 2 (1996): 367–95. http://dx.doi.org/10.1353/elh.1996.0018.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Ringer, Albert. "A Persecution was Decreed: Persecution as a Rhetorical Device in the Literature of the Ge’Onim and Rishonim Part 2." European Journal of Jewish Studies 7, no. 1 (2013): 17–37. http://dx.doi.org/10.1163/1872471x-12341244.

Full text

Abstract:

Abstract It is a common misconception that the haftarah started as a replacement for the reading of the Torah. This idea has its modern source in an influential article published in 1927 by Jacob Mann. Going back to rabbinical and medieval sources shows that we should read them as topological texts. They give a pseudo-historical basis to well known and loved features of the service, like the haftarah, thereby missing a straightforward Talmudic source. Furthermore, they also seem to be in dialog with other medieval texts that speak about martyrdom as a reaction to repression.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!