Relevant bibliographies by topics / Religion, Jewish Studies, Theology

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

Academic literature on the topic 'Religion, Jewish Studies, Theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Religion, Jewish Studies, Theology"

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Keim, Katharina E., and Wally V. Cirafesi. "Two Jewish studies related postdoctoral projects in Scandinavia." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 3, 2018): 43–45. http://dx.doi.org/10.30752/nj.75439.

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Wally V. Cirafesi of University of Oslo and Katharina E. Keim of Lund University briefly present their postdoctoral projects within the area of Jewish Studies. Cirafesi has just completed his dissertation on the Gospel of John within its first-century Jewish environment, entitled ‘John within Judaism: Religion, Ethnicity, and the Shaping of Jesus-oriented Jewishness in the Fourth Gospel’, and has received a postdoctoral fellowship at the Norwegian School of Theology, Religion, and Society (Menighetsfakulteten). Keim completed her dissertation on a work of Jewish bible interpretation at the University of Manchester in 2014, published since as Pirqei deRabbi Eliezer: Structure, Coherence, Intertextuality (Brill, 2016). She has recently begun a postdoctoral fellowship in Jewish studies at Lund University. Both projects are interdisciplinary and concern interaction between Jews and Christians in Antiquity, and in Keim’s case also interaction with Islam.
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Lazar, Aryeh. "The Challenges of Research in the Psychology of Religion among Jewish (Israeli) Samples." Journal of Empirical Theology 33, no. 1 (June 19, 2020): 39–64. http://dx.doi.org/10.1163/15709256-12341409.

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Abstract Measures and conceptualizations in the psychology of religion have been developed on predominantly Christian samples and their transportation to the study of other religions can be problematic. A review of empirical research on Israeli Jewish samples in different research areas—measuring religiousness, religious motivation, mystical experience, prayer, religious support, religious fundamentalism, and religiousness & sexuality—is presented and the significance of differences in orthodoxy / orthopraxy orientation, religious theology and belief, religious practice, and sociological aspects of religious life for empirical research in the psychology of religion is demonstrated. Methodological recommendations in each instance are provided. Many of the insights and recommendations presented here are applicable to the study of additional non-Christian religions.
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Meir, Ephraim. "Gandhi’s View on Judaism and Zionism in Light of an Interreligious Theology." Religions 12, no. 7 (June 30, 2021): 489. http://dx.doi.org/10.3390/rel12070489.

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This article describes Gandhi’s view on Judaism and Zionism and places it in the framework of an interreligious theology. In such a theology, the notion of “trans-difference” appreciates the differences between cultures and religions with the aim of building bridges between them. It is argued that Gandhi’s understanding of Judaism was limited, mainly because he looked at Judaism through Christian lenses. He reduced Judaism to a religion without considering its peoplehood dimension. This reduction, together with his political endeavors in favor of the Hindu–Muslim unity and with his advice of satyagraha to the Jews in the 1930s determined his view on Zionism. Notwithstanding Gandhi’s problematic views on Judaism and Zionism, his satyagraha opens a wide-open window to possibilities and challenges in the Near East. In the spirit of an interreligious theology, bridges are built between Gandhi’s satyagraha and Jewish transformational dialogical thinking.
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Stern, Eliyahu. "Catholic Judaism: The Political Theology of the Nineteenth-Century Russian Jewish Enlightenment." Harvard Theological Review 109, no. 4 (October 2016): 483–511. http://dx.doi.org/10.1017/s0017816016000249.

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“It is true,” conceded the Russian Minister of Education on 17 March 1841, those “fanatics” who held fast to the Talmud “were not mistaken” in ascribing a missionary impulse to his project of enlightening Russia's Jewish population. The Jews’ anxieties were understandable, Count Sergei Uvarov admitted, “for is not the religion of Christ the purest symbol of grazhdanstvennost’ [civil society]?” Since conquering Polish-Lithuanian lands in 1795, the Russian government had been unable to establish a consistent policy for integrating its Jewish population into the social and political fabric of the Empire. Most notably, it restricted Jews to living in what was called the Pale of Settlement, a geographic region that includes lands in present day Russia, Ukraine, Poland, Moldova, Belarus, and Lithuania. The Jews of the Empire were highly observant, spoke their own languages, and occupied specific economic roles. Buoyed by the reformist initiatives that had begun to take hold in Jewish populations based in western European countries, Uvarov hoped to begin a similar process among Russia's Jews.
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Langer, Ruth. "Jewish Understandings of the Religious Other." Theological Studies 64, no. 2 (May 2003): 255–77. http://dx.doi.org/10.1177/004056390306400202.

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[That Judaism is specifically the religion of one people, Israel, shapes its entire discourse about the religious other. Halakhah (Jewish law) defines permitted interactions between Jews and non-Jews, thus setting the parameters for the traditional Jewish theology of the “other.” Applying biblical concerns, Jews are absolutely prohibited from any activity that might generate idolatrous behavior by any human. Rabbinic halakhah expands this discussion to permitted positive interactions with those who obey God's laws for all human civilization, the seven Noahide laws which include a prohibition of idolatry. For non-Jews, fulfillment of these laws is the prerequisite for salvation. The author offers a preliminary analysis of these traditional categories of discourse about identity and their theological implications. She also suggests ways that this may be modified in light of new directions in Jewish-Christian relations.]
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Novak, David. "JEWISH THEOLOGY." Modern Judaism 10, no. 3 (1990): 311–23. http://dx.doi.org/10.1093/mj/10.3.311.

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Kalimi, Isaac. "History of Israelite religion or old testament theology? Jewish interest in biblical theology." Scandinavian Journal of the Old Testament 11, no. 1 (January 1997): 100–123. http://dx.doi.org/10.1080/09018329708585108.

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Johnson, Sylvester A. "The Rise of Black Ethnics: The Ethnic Turn in African American Religions, 1916–1945." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 125–63. http://dx.doi.org/10.1525/rac.2010.20.2.125.

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AbstractDuring the world war years of the early twentieth century, new African American religious movements emerged that emphasized black heritage identities. Among these were Rabbi Wentworth Arthur Matthew's Congregation of Commandment Keepers (Jewish) and “Noble” Drew Ali's Moorish Science Temple of America (Islamic). Unlike African American religions of the previous century, these religious communities distinctly captured the ethos of ethnicity (cultural heritage) that pervaded American social consciousness at the time. Their central message of salvation asserted that blacks were an ethnic people distinguished not by superficial phenotype but by membership in a heritage that reached far beyond the bounds of American history and geography. The academic study of these religions has largely moved from dismissal and cynicism to serious engagement with African American Jews and Muslims as veritable forms of religion. Despite this progress among scholars, some recent studies continue todenythat Matthew’s and Ali's communities were authentically Jewish and Islamic (respectively). When scholars dispense with theological or racial biases that bifurcate religions into ‘true’ and ‘false’ forms, the study of these black ethnic religions might best yield important insights for understanding the linkage among ethnicity, the nation-state, and religion. The religious reasoning of Matthew and Ali produced resourceful, complicated challenges to dominant colonial and racist paradigms for understanding agency and history. Their theology is appropriately discerned not as illusion, hybridity, or confusion but as thoughtful anticolonial expressions of Judaism and Islam that sought inclusion and honor through black ethnicity. At a time when African Americans were viewed as cultureless and without any legacy of inheritance except the deformities of slavery, the rise of black ethnics introduced religious traditions that demonstrated blacks were indeed a people with heritage.
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Houtepen, Anton. "Holocaust and theology." Exchange 33, no. 3 (2004): 207–22. http://dx.doi.org/10.1163/157254304774249880.

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AbstractHolocaust Theology, first developed by Jewish scholars, has had a definite impact on the Christian attitude with regard to Judaism. It made Christianity aware of its Anti-Judaist thinking and acting in the past, one of the root causes of Anti-Semitism and one of the factors that led to the Holocaust in Nazi-Germany during World War II. Similar forms of industrial killing and genocide did happen, however, elsewhere in the world as well. Most important of all was the ' metamorphosis ' of the Christian concept of God: no longer did God's almighty power and benevolent will for his chosen people dominate the theological discourse, but God's compassion for those who suffer and and the Gospel of Peace and human rights. Mission to the Jews was gradually replaced by Christian-Jewish dialogue. Both in mission studies, ecumenism and intercultural theology, theologians seem to have received the fundamental truth of the early patristic saying: There is no violence in God. This makes a new alliance of theology with the humanities possible on the level of academia and enables a critical stand of theology against the political power play causing the actual clash of civilisations.
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Brueggemann, Walter. "Sacred Attunement: A Jewish Theology." Horizons in Biblical Theology 31, no. 2 (2009): 211–15. http://dx.doi.org/10.1163/019590809x12553238843465.

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Dissertations / Theses on the topic "Religion, Jewish Studies, Theology"

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Kim, Keunjoo. "Theology and identity of the Egyptian Jewish diaspora in Septuagint of Isaiah." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:3a0507b0-32ad-419d-8a94-84cd2b76e856.

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The Old Greek version of the Book of Isaiah (hereafter LXX-Is) should be studied not only as a translation but also as an interpretation reflecting the theology of the translator or translator’s community in Egypt. ‘Free’ translation in LXX-Is usually appears not to originate from any misunderstanding of the probable Hebrew Vorlage or from a different Vorlage, but deliberately and consciously. Also it is important that these Greek renderings should be dealt with in a broader context, not merely verse by verse; because the Septuagint seems to have been regarded as a religious text in itself, circulating among Jews in Egypt. The most conspicuous theme in Septuagint Isaiah is a bold declaration concerning their identity. According to this, the Jewish diaspora in Egypt is the true remnant, and their residence in Egypt should be regarded as due to God’s initiative, thus “Eisodos” instead of “Exodus” is emphasized. Such ideas may be understood as displaying an apologetic concern of the Jewish diaspora to defend their continued residence in Egypt, whereas the Bible states firmly that Jews are not to go down there. Judgments against Egypt appear more strongly than MT, and this is another expression of their identity. LXX-Is supplies a bold translation in 19:18: a temple in Egypt, called the ‘city of righteousness’. The writings of Josephus testify to the existence of the Temple of Onias in Heliopolis under the reign of Ptolemy Philometor who apparently showed great favour towards the Jews. The temple’s significance should be considered as more than a temporary shrine for local Jewish mercenaries. Rather, it aimed to be a new Jerusalem under a lawful Zadokite priest. In addition to this, LXX-Is shares some interesting and distinctive ideas with Hellenistic Jewish literature, including views on priests and sacrifice, and an attitude towards foreign kings shared by Hellenistic Jewish literature of the period. To conclude, through comparing with MT and investigating LXX-Is as it stands, this work shows that LXX-Is is not just a translation but a Hellenistic Jewish document reflecting a particular theology of at least some Jews in Egypt. LXX-Is is shown to have its place within Jewish Hellenistic literature.
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Blaustein, Cindy Garfinkel. "An investigation of twentieth century observant Jewish fine artists." FIU Digital Commons, 1993. http://digitalcommons.fiu.edu/etd/1695.

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People of the Jewish faith base their belief on the written word of the Torah. Presented in this paper are fine artists that produce work within these laws. The Torah sets guidelines for life and morality. The belief system within this domain is that visual images have an impact on the viewers, and artists are accountable for what they produce. This is in opposition with art education, where freedom of expression takes precedence over morality. The results of this study will form the basis for a curriculum for the community college. The researcher's area of inquiry is directed to painting and sculpture made by artists of the Jewish faith who follow the Torah, meaning those who are observant of their faith and practices. Their skills and perceptions will be presented to educate the viewer about their visions. The research questions were posed to rabbinical authorities and artists in order to establish a clear and defined statement of what the Jewish law is regarding the fine arts. The evidence presented was obtained by questionnaires, personal interviews, articles, and opinions from Jewish scholars. Four rabbis were selected based on their erudition on Torah law, and their strong leadership positions in Jewish educational institutions. The ten artists were selected based on recommendations from art historians, and art and gallery directors. The artists and the rabbis were mailed questionnaires, which was followed by an interview. The conclusion from this study is that fine artists are encouraged to use their talents, this is supported by the Torah text, and rabbinic explanation. The restriction for the Jewish artist is in making a replication of a realistic full-scale figure, making a visual rendition of G-d, a nude, or violent image. Art is made by the observant Jew with the intention of enhancing the world with visions inspired by their belief in the Torah. A crucial belief in Judaism is that there is but one G-d, and all man-made images should reflect the majesty of G-d's creations.
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Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.

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The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.
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Lincicum, David Nathan. "St. Paul's Deuteronomy : the end of the pentateuch and the apostle to the gentiles in Second Temple Jewish context." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:9db626e8-7858-4fe4-be80-ac2e82bbd38f.

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Amid the recent turn to Paul’s reading of Scripture, the role Deuteronomy plays in his letters has generally been examined in individual citations without regard to the larger role Deuteronomy plays in Paul’s letters, or with an exclusive focus on either the theological or the ethical importance of Deuteronomy for Paul. In contrast, this study argues that Paul read Deuteronomy with three interlocking construals (as ethical authority, as theological authority, as an interpretation of Israel’s history), each equally basic. These construals can be combined to achieve a sense of the shape of Paul’s Deuteronomy as a whole. In order to ascertain and specify these construals, Paul’s engagement with Deuteronomy is examined as an instance of Jewish engagement with the book. Part I, therefore, supplies the historical conditions of Paul’s and other Jewish authors’ encounter with the scroll of Deuteronomy (Chap 2). On this basis, Part II proceeds to survey the major Jewish interpreters of Deuteronomy from the 3rd c. BCE to the 3rd c. CE (Chaps. 3-8). Because Paul is himself a Jewish author, this study foregoes the traditional bi-partite thesis division into “background” and Paul, opting instead to see Paul as one in a chain of Jews who turned to Deuteronomy to make sense of the present. These chapters thus also provide a sustained analysis of Deuteronomy’s broader effective history in Second Temple Jewish writings – and, in a few cases, beyond. In light of the range of interpretations to which Deuteronomy was susceptible, the concluding chapter examines what is distinctive about the shape of Paul’s Deuteronomy and what contribution this may make to debates on Pauline theology and to the study of Second Temple Jewish biblical interpretation.
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Cameron, J. S. "The Vir Tricultus : an investigation of the classical, Jewish and Christian influences on Jerome's translation of the Psalter Iuxta Hebraeos." Thesis, University of Oxford, 2006. http://ora.ox.ac.uk/objects/uuid:8745c1f4-5dc1-48d3-9fd3-fca53147efad.

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This thesis investigates the influences on Jerome's translation of the Psalter from the Hebrew (IH Psalter) that came from the three major socio-religious spheres with which Jerome was acquainted. It argues that the results offer insights into Jerome's conception of the nature of Hebrew text itself, of the relationship between it and the Christian faith, and of his role as translator. The thesis argues and demonstrates that the language of the IH Psalter reveals influences that derive from Jerome's classical background, from his contact with rabbinic scholars in Palestine, and, especially, from his adopted Christian faith. These influences are subtle, but their combined effect is considerable. Care is taken to demonstrate that Jerome was a competent translator, and that he deliberately intended the classical, Jewish or Christian nuances that are discussed. This is achieved, first, by comparing the IH Psalter with the Hebrew as an initial step, then with Jerome's translation of the Psalter from the Hexaplaric Septuagint, and with the various Greek versions where they are extant; and second, by evaluating the relationship between Jerome's translations and his exegetical material on the Psalter. The fact that Jerome is both translator and exegete of the Psalter allows clear insight into the impact of his understanding of the Psalms on his translation of them. The Conclusion argues that the issues can be focussed on and find their resolution in Jerome's conception of the nature and function of the Hebrew text. By imputing to Jerome a belief in the divine inspiration of the Hebrew text, and a belief that the Hebrew text properly understood and properly translated reveals Jesus Christ, the character of the IH Psalter can best be explained. Jerome's translations often exploited available linguistic space, but they rarely went beyond what hebraica veritas could reasonably signify.
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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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Durie, Liezl. "Dualism in Jewish apocalyptic and Persian religion : an analysis." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71716.

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Thesis (MPhil)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The aim of this thesis is to investigate the possible influence of Persian religion on dualism in Jewish apocalyptic literature, with particular attention to 1 Enoch. Many studies have been conducted on Jewish apocalyptic, although relatively few studies concentrate on Persian religious influence. One of the main reasons for this is the problematic dating of Persian sources, all of which appear to date to a later period than the Jewish apocalyptic texts they are suspected of influencing. Scholars who believe in the antiquity of the traditions underlying the Persian texts, such as Boyce, Otzen and Silverman, tend to be positive about the possibility of influence, whereas scholars such as Hanson and VanderKam insist that the origins of apocalyptic traditions can be found within Jewish religion and Mesopotamian culture, respectively. The dualism between God and evil plays a central role in Jewish apocalyptic. This basic dualism manifests itself in various dualities and on four levels. Firstly, on the cosmic level God is pitted against an agent of darkness (Satan/Belial/Mastema/Azazel) and good angels oppose fallen angels or demons. Secondly, in the physical universe God manifests in order, whereas evil shows itself in every area where God’s order is transgressed. Thirdly, on an anthropological-ethical level, mankind is divided into the righteous and the wicked according to the path each individual chooses within himself. Finally, on an eschatological level, the evils of the present age are contrasted with a glorious future that will begin when the messiah has appeared and the final judgment, which is sometimes linked with a resurrection, has taken place. In order to calculate when this new age will dawn, apocalyptic writers divide history into periods. Each of the abovementioned aspects finds a parallel in Persian religious thought, which revolves around the dualism between Ahura Mazda/Spenta Mainyu and Angra Mainyu/Ahriman. Each of the dualistic principles is supported by a host of divine beings and the battle involves nature and mankind, who are expected to choose a side. There is a strong messianic expectation, as well as a well-developed concept of a final judgment that involves resurrection, and the periodization of history is fundamental to the religion. This thesis attempts to trace the development of the abovementioned concepts in Jewish thinking, depending mainly on the Hebrew Bible as representative of ancient Israelite religion. Where discrepancies between Jewish apocalyptic and the ancient religion become evident, the possibility of Persian influence is considered. The investigation will show that each of the abovementioned aspects of the dualism between God and evil in Jewish apocalyptic contain traces of what might be the influence of Persian religion.
AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om die moontlike invloed van Persiese godsdiens op die dualisme in Joodse apokaliptiek te ondersoek, met spesifieke verwysing na die Ethiopic Book of Enoch. ‘n Groot aantal studies is reeds uitgevoer rondom Joodse apokaliptiek, alhoewel relatief min daarvan fokus op die invloed van Persiese godsdiens. Een van die hoofredes hiervoor is die probleme rondom die datering van Persiese tekste, waarvan almal uit ‘n latere tydperk as die meeste Joodse apokaliptiese tekste blyk te dateer. Diegene wat vertroue het in die antiekheid van onderliggende tradisies in Persiese tekste, soos Boyce, Otzen en Silverman, is geneig om positief te wees oor die moontlikheid van invloed, terwyl ander soos Hanson en VanderKam daarop aandring dat die oorsprong van apokaliptiese tradisies te vinde is in Joodse godsdiens en die kultuur van Mesopotamië. Die dualisme tussen God en die bose speel ‘n sentrale rol in Joodse apokaliptiek. Hierdie basiese dualisme manifesteer in verskeie dualiteite en op vier vlakke. Eerstens, staan God op die kosmiese vlak teenoor ‘n agent van duisternis (Satan/Belial/Mastema/Azazel), en sit goeie engele slegte engele of demone teë. Tweedens manifesteer God in die orde van die fisiese heelal, terwyl die bose manifesteer in die oortreding van God se orde. Op die derde, antropologies-etiese vlak, is die mensdom verdeel tussen goed en kwaad op grond van die weg wat elke individu in homself kies. Laastens word die boosheid van die huidige era op die eskatologiese vlak gekontrasteer met die glorieryke toekoms, wat sal aanbreek wanneer die messias gekom het en die laaste oordeel, wat soms verband hou met ‘n opstanding, plaasgevind het. Apokaliptiese skrywers verdeel gereeld die wêreldgeskiedenis in tydperke om sodoende te bereken wanneer die toekomstige era sal aanbreek. Elkeen van die bogenoemde aspekte vind ‘n parallel in die Persiese godsdiens, wat gebaseer is op die dualisme tussen Ahura Mazda/Spenta Mainyu en Ahriman/Angra Mainyu. Elkeen word ondersteun deur ‘n leer van goddelike wesens en die stryd sluit die natuur en mensdom, van wie verwag word om ‘n kant te kies, in. Daar is ‘n sterk messiaanse verwagting, sowel as ‘n goed-ontwikkelde konsep van ‘n laaste oordeel, wat gepaard gaan met ‘n opstanding. Die verdeling van wêreldgeskiedenis in tydperke is ook fundamenteel tot die godsdiens. Hierdie tesis poog om die ontwikkeling van bogenoemde konsepte in die Joodse denkwyse na te volg en maak hoofsaaklike staat op die Hebreeuse Bybel as verteenwoordigend van oud-Israelitiese godsdiens. Waar diskrepansies tussen Joodse apokaliptiek en die antieke godsdiens vorendag kom, word die moontlikheid van Persiese invloed oorweeg. Die ondersoek sal toon dat elkeen van die bogenoemde aspekte van die dualisme tussen God en die bose in Joodse apokaliptiek moontlike tekens van Persiese invloed toon.
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Bender, Michael Mclean. "The Hindu-Jewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem." FIU Digital Commons, 2011. http://digitalcommons.fiu.edu/etd/1500.

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The purpose of this study was to determine whether or not new and significant developments for the Hindu and Jewish faiths, and the relationship that exists between them, can be demonstrated from the results of the Hindu-Jewish Leadership Summits of 2007 and 2008 in Delhi and Jerusalem. I argue that new and significant developments can be observed with this Hindu-Jewish encounter with regards to official rulings of Halacha (Jewish law), proper understandings of sacred symbols of Hinduism, and even improved Islamic-Jewish relations. After analyzing the approaches, themes, and unique framework found within this encounter, it is clear that the Hindu-Jewish leadership summits mark new and significant developments in inter-religious dialogue between the two traditions, culminating in the redefinition of Hinduism as a monotheistic religion.
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Kaunfer, Eliezer Gershon. "Interpreting jewish liturgy| The literary-intertext method." Thesis, The Jewish Theological Seminary of America, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3668357.

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This study conducts a close literary analysis of a variety of Talmudic-era prayers in order to develop a method of interpretation, called the "literary-intertext" method. Drawing on literary theory and the work of intertextuality in biblical and midrashic fields, this method offers a literary reading of prayer texts based on the juxtaposition with biblical intertexts. The method can be described as follows:

Step 1: Approach the liturgical text from a standpoint of exegesis, in which allusions abound and the surface rendering is never satisfactory.

Step 2: Using the tools of philology and academic inquiry, establish as many parallels to the liturgical text as one can to point more clearly to the identification of the intertexts.

Step 3: Identify the biblical intertext or intertexts at play in the line of prayer, and consider the surrounding biblical context.

Step 4: Identify the rabbinic interpretation(s) of the biblical intertext, giving additional layers of meaning to the text behind the prayer text.

Step 5: Offer an interpretation or set of interpretations that relate to the prayer. In the course of this study, we employ this method with the first blessing of the amidah, the blessings that constitute havdalah, and the texts of confession for Yom Kippur. In each case, the multiplicity of interpretations that emerges through the juxtaposition of the prayer text with the biblical intertext (and its rabbinic understanding) extends far beyond the original surface rendering. These interpretations are offered throughout the analysis.

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Zhakevich, Iosif J. "Contradictions and Coherence in Targum Pseudo-Jonathan." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493504.

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The subject of this dissertation is the conception of congruity in the narrative of Targum Pseudo-Jonathan (Ps-J). A literary study of Ps-J reveals a two-part conundrum regarding congruity in the Targum. First, congruity seems to be disrupted with regard to the vertical dimension of the Targum, that is, between the Aramaic translation and its Hebrew Vorlage. This appearance of incongruity is considered below in the analysis of five cases of translation that seem to state in the Aramaic the exact opposite of what the corresponding passages state in the Hebrew. Second, congruity seems to be disrupted with regard to the horizontal dimension of the Targum, that is, within the literary boundaries of the Ps-J corpus itself. This appearance of incongruity is considered below in the analysis of twenty-two cases of contradiction that seem to emerge in the narrative as a result of the targumist’s interpretive translation and expansion of the text. On account of the apparent incongruities, two interrelated questions arise: As regards the vertical dimension, does Ps-J preserve continuity with its Hebrew Vorlage? As regards the horizontal dimension, does Ps-J itself render a coherent narrative? Addressing this query, the present dissertation offers a contribution to the study of Ps-J, and to the study of ancient Jewish literature in general, by analyzing a broad variety of passages that within the surface structure seem to disrupt narratival congruity, and, moreover, by demonstrating how these passages ultimately prove to be congruous once the targumist’s presuppositions about the narrative are taken into consideration. This dissertation hopes to show that the targumist approached the Hebrew text with a particular set of assumptions, as regards both his exegetical reading of each passage and his knowledge of interpretive tradition associated with the respective passage. These assumptions, while not always obvious, are, nevertheless, discernible in the targumic text; and it is these assumptions that carry the underlying congruity of the text that may otherwise seem fractured. Inasmuch as targumic additions are often terse, they are, in effect, often difficult to reconcile at first sight with the Hebrew Vorlage and with the broader context of the Ps-J narrative. Attention to the targumist’s assumptions, therefore, is necessary to discern the manner in which the apparently discrepant passages hang together. The presence of apparent contradictions in Ps-J also implies two characteristics about the targumist himself. First, while the targumist exegeted the Hebrew text and sought to bring clarity to ambiguity in the biblical narrative, he nevertheless had high tolerance of and exercised patience toward literary tension in the surface structure of the Aramaic text, but, to be sure, tension that is ultimately brought to resolution in the light of the targumist’s assumptions about the text. Second, the targumist maintained certain readerly expectations of his audience: he expected his audience to be able to follow his interpretive approach to the text in order to ascertain the sense of the translated and expanded text and to discern the overall coherence and logical consistency of the narrative. Reckoning with these aspects of Ps-J, this study shows how a coherent synchronic reading of a difficult narrative is possible and, indeed, necessary for a better understanding of the literary nature of an early Jewish text as well as for the understanding of the encounter a text such as Ps-J provided for its audience.
Near Eastern Languages and Civilizations
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Books on the topic "Religion, Jewish Studies, Theology"

1

Jewish theology: A comparative study. West Orange, N.J: Behrman House, 1991.

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Newman, Louis E. Past imperatives: Studies in the history and theory of Jewish ethics. Albany, N.Y: State University of New York Press, 1998.

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Charles, Touati, ed. Le Kuzari: Apologie de la religion méprisé. Paris: Peeters, 2005.

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Judah. Le Kuzari, apologie de la religion méprisée. Louvain: Peeters, 1994.

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Changing perspectives I: Studies in the history, literature, and religion of biblical Israel. London: Equinox Pub., 2011.

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Learning to trust in freedom: Signs from Jewish, Christian, and Muslim traditions. Scranton: University of Scranton Press, 2010.

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Westheimer, Ruth K. Heavenly sex: Sex in the Jewish tradition. New York: New York University Press, 1995.

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Westheimer, Ruth K. Heavenly sex: Sexuality in the Jewish tradition. New York: Continuum, 2005.

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Popkin, Richard H. Disputing Christianity: The 400-year-old debate over Rabbi Isaac ben Abraham of Troki's classic arguments. Amherst, NY: Humanity Books, 2007.

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1973-, Park Peter J., Peden Knox, and Popkin Jeremy D. 1948-, eds. Disputing Christianity: The 400-year-old debate over Rabbi Isaac ben Abraham Troki's classic arguments. Amherst, NY: Humanity Books, 2006.

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Book chapters on the topic "Religion, Jewish Studies, Theology"

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Zank, Michael. "Torah v. Jewish Law: A Genre-Critical Approach to the Political Theology of Reappropriation." In Boston Studies in Philosophy, Religion and Public Life, 195–221. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1082-2_13.

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Richards, Glyn. "Towards a Theology of Religions." In Studies in Religion, 1–23. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24147-7_1.

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Richards, Glyn. "Liberation Theology: Bonhoeffer and Gandhi." In Studies in Religion, 103–15. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24147-7_8.

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Goldish, Matt. "The Background of Newton’s Jewish Studies." In Judaism in the Theology of Sir Isaac Newton, 17–37. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-017-2014-4_2.

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Baskin, Judith R. "Academic Jewish Studies in North America." In International Handbooks of Religion and Education, 657–68. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0354-4_37.

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Vuola, Elina. "Feminist Theology, Religious Studies and Gender Studies: Mutual Challenges." In Contemporary Encounters in Gender and Religion, 307–34. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-42598-6_14.

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Dinur, Avner. "Secular Theology as a Challenge for Jewish Atheists." In Melilah: Manchester Journal of Jewish Studies (2015), edited by Daniel R. Langton, 131–44. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463237141-013.

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Fehér, István M. "Religion, Theology, and Philosophy in Heidegger’s Thought." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 97–107. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22632-9_6.

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Dal Bo, Federico. "Textualism and Scepticism: Post-modern Philosophy and the Theology of Text." In Melilah: Manchester Journal of Jewish Studies (2015), edited by Daniel R. Langton, 84–96. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463237141-009.

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Maskulak, Marian. "Science and Theology: Toward a Steinian Perspective." In Boston Studies in Philosophy, Religion and Public Life, 153–66. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-21124-4_13.

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Conference papers on the topic "Religion, Jewish Studies, Theology"

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.
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"Self-efficacy, Challenge, Threat and Motivation in Virtual and Blended Courses on Multicultural Campuses." In InSITE 2019: Informing Science + IT Education Conferences: Jerusalem. Informing Science Institute, 2019. http://dx.doi.org/10.28945/4189.

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[This Proceedings paper was revised and published in the 2019 issue of the journal Issues in Informing Science and Information Technology, Volume 16] Aim/Purpose: The aim of this study was to examine the sense of challenge and threat, negative feelings, self-efficacy, and motivation among students in a virtual and a blended course on multicultural campuses and to see how to afford every student an equal opportunity to succeed in academic studies. Background: Most academic campuses in Israel are multicultural, with a diverse student body. The campuses strive to provide students from all sectors, regardless of nationality, religion, etc., the possibility of enjoying academic studies and completing them successfully. Methodology: This is a mixed-method study with a sample of 484 students belonging to three sectors: general Jewish, ultra-orthodox Jewish, and Arab. Contribution: This study’s findings might help faculty on multicultural campuses to advance all students and enable them equal opportunity to succeed in academic studies. Findings: Significant sectorial differences were found for the sense of challenge and threat, negative feelings, and motivation. We found that the sense of challenge and level of motivation among Arab students was higher than among the ultra-orthodox Jewish students, which, in turn, was higher than among the general Jewish student population. On the other hand, we found that the perception of threat and negative feelings among Arab students were higher than for the other two sectors for both the virtual and the blended course. Recommendations for Practitioners: Significant feedback might lessen the sense of threat and the negative feelings and be a meaningful factor for the students to persevere in the course. Intellectual, emotional, and differential feedback is recommended. Not relating to students’ difficulties might lead to a sense of alienation, a lack of belonging, or inability to cope with the tasks at hand and dropout from the course, or even from studies altogether. A good interaction between lecturer and student can change any sense of incompetence or helplessness to one of self-efficacy and the ability to interact with one’s surroundings. Recommendations for Researchers: Lecturers can reduce the sense of threat and negative feelings and increase a student’s motivation by making their presence felt on the course website, using the forums to manage discussions with students, and enabling and encouraging discussion among the students. Impact on Society: The integration of virtual learning environments into the learning process might lead to the fulfilment of an educational vision in which autonomous learners realize their personal potential. Hence they must be given tasks requiring the application of high learning skills without compromise, but rather with differential treatment of students in order to reduce negative feelings and the sense of threat, and to reduce the transactional distance. Future Research: Further studies should examine the causes of negative feelings among students participating in virtual and blended courses on multicultural campuses and how these feelings can be handled.
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