Relevant bibliographies by topics / Return to Judaism

Contents

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

Academic literature on the topic 'Return to Judaism'

Author: Grafiati
Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Return to Judaism"

1

Neusner, Jacob. "Resentment and Renewal: Toward a Theory of the History of Judaism." Review of Rabbinic Judaism 16, no. 1 (2013): 41–48. http://dx.doi.org/10.1163/15700704-12341242.

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Abstract Diverse Judaic religious systems, from the Pentateuchal statement to the Zionist reiteration of that statement, endure and will define future Judaisms too. A single paradigm defines those systems, however varied they are in detail. I propose to explain the endurance of the Judaic paradigm, which is realized in the myth of exile and return.
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Mühlstein, Jan, Lea Muehlstein, and Jonathan Magonet. "The Return of Liberal Judaism to Germany." European Judaism 49, no. 1 (March 1, 2016): 44–48. http://dx.doi.org/10.3167/ej.2016.490105.

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AbstractThe German Jewish community established after World War Two was shaped by refugees from Eastern Europe, so the congregations they established were Orthodox. However, in 1995 independent Liberal Jewish initiatives started in half a dozen German cities. The story of Beth Shalom in Munich illustrates the stages of such a development beginning with the need for a Sunday school for Jewish families and experiments with monthly Shabbat services. The establishment of a congregation was helped by the support of the European Region of the World Union for Progressive Judaism and ongoing input from visiting rabbis. The twenty years since the founding of the congregation have also seen the creation of the Union of Progressive Jews in Germany, the successful political struggle for a share of the state funding for Jewish communities and the establishment of the first Jewish theological faculty in Germany.
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Arbell, Mordechai. "Return to Judaism: The Circumcisers of Curaçao." Shofar: An Interdisciplinary Journal of Jewish Studies 18, no. 1 (1999): 4–7. http://dx.doi.org/10.1353/sho.1999.0097.

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Sherwood, Jessie. "Coacta voluntas est voluntas: Baptism and Return in Canon Law." Medieval Encounters 28, no. 6 (December 14, 2022): 447–84. http://dx.doi.org/10.1163/15700674-12340151.

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Abstract Throughout the early Middle Ages, the border between Christianity and Judaism was comparatively permeable, and baptized Jews, particularly those baptized under duress, frequently returned openly to Judaism. While modern scholars of Jewish-Christian relations often assume that medieval canon law always forbade this, a single norm governing converts’ re-conversion, or reversion, did not begin to emerge until the mid-twelfth century with the Decretum Gratiani. The Decretum established the preeminence of the canon that barred Jewish baptizands’ reversion and acted as a catalyst for discussions about the limits of consent and coercion, baptism and conversion. These debates provided the foundation for the mandates of the early thirteenth century that did establish the legal boundary between Jew and Christian which lasted into modernity: so long as baptizands consented, even if under duress, they were Christians and could not return to Judaism.
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Schorsch, Jonathan. "The Return of the Tribe." Common Knowledge 27, no. 1 (January 1, 2021): 40–85. http://dx.doi.org/10.1215/0961754x-8723035.

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As a part of “Xenophilia: A Symposium on Xenophobia’s Contrary” in Common Knowledge, this essay examines the interest in, affection for, friendship with, and romanticization of Native Americans by Jews in the United States since the 1960s. The affinity is frequent among Jews with “progressive” or “countercultural” inclinations, especially those with strong environmental concerns and those interested in new forms of community and spirituality. For such Jews, Native Americans serve as mirror, prod, role model, projection, and fictive kin. They are regarded as having a holistic and integrated culture and religiosity, an unbroken connection to premodern attitudes and practices, an intimate relationship with the earth and with nonhuman creatures, along with positive feelings toward their own traditions and a simple, honest, and direct way of living. All of these presumed characteristics offer to progressive Jews parallels and contrasts to contemporary Jewishness and Judaism. For some, Native America has become a path back to a reconstructed Jewishness and Judaism; for others, a path away. Each path is assessed in this article with respect to questions of authenticity, psychobiography, family history, theology, and theopolitics.
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Utterback, Kristine T. "“Conversi” Revert: Voluntary and Forced Return to Judaism in the Early Fourteenth Century." Church History 64, no. 1 (March 1995): 16–28. http://dx.doi.org/10.2307/3168654.

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Forced to choose between conversion and death, many medieval Jews chose to be baptized as Christians. While not all Jews in Western Europe faced such stark choices, during the fourteenth century pressure increased on the Jewish minority to join the Christian majority. Economic, social, and political barriers to Jews often made conversion a necessity or at least an advantage, exerting a degree of coercion even without brute force. Once baptized these new Christians, called conversi, were required to abandon their Jewish practices entirely. But what kind of life actually awaited these converts? In the abstract, the converts had clear options: they could either remain Christians or return to judaism. Reality would surely reveal a range of possibilities, however, as these conversi tried to live out their conversion or to reject it without running afoul of the authorities. While the dominant Christian culture undoubtedly exerted pressure to convert, Jews did not necessarily sit idly by while their people approached the baptismal font. Some conversi felt contrary pressure to take up Judaism again. In the most extreme cases, conversi who reverted to Judaism faced death as well. This paper examines forces exerted on Jewish converts to Christianity to return to Judaism, using examples from France and northern Spain in the first half of the fourteenth century.
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Hochberg, Gil, and Shir Alon. "Decolonizing Judaism: Barbarism and the Return to Nativism." boundary 2 44, no. 4 (September 28, 2017): 179–94. http://dx.doi.org/10.1215/01903659-4206385.

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Heilman, Samuel C. "Return to Judaism: Religious Renewal in Israel.Janet Aviad." American Journal of Sociology 90, no. 4 (January 1985): 951–53. http://dx.doi.org/10.1086/228171.

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Kaufman, Debra Renee. "Women Who Return to Orthodox Judaism: A Feminist Analysis." Journal of Marriage and the Family 47, no. 3 (August 1985): 543. http://dx.doi.org/10.2307/352257.

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Koltun-Fromm, K. "A NARRATIVE READING OF MOSES HESS'S RETURN TO JUDAISM." Modern Judaism 19, no. 1 (January 1, 1999): 41–65. http://dx.doi.org/10.1093/mj/19.1.41.

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Dissertations / Theses on the topic "Return to Judaism"

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Schonfeld, Bella. "Orthodox Jewish professional women who return to school for graduate degrees during their midlife years /." Access Digital Full Text version, 1989. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10857114.

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Lefcoe, Yaacov. "Sharing teshuva wisdom, Judaically-informed psychotherapeutic counselling of baal teshuva returns to Judaism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0030/MQ27363.pdf.

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Rechtman, Enio. "Itaboca, rua de triste memória: imigrantes judeus no bairro do Bom Retiro e o confinamento da zona do meretrício (1940 a 1953)." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8158/tde-15072015-151720/.

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O Bom Retiro, conhecido como bairro judaico, tornou-se local de recebimento de imigrantes que tiveram na sua adaptação uma história de grandes sacrifícios, lutando contra preconceitos e estigmas. Um desses estigmas está relacionado justamente àquele território, por se tratar de uma região ocupada por imigrantes de origem humilde e ter a fama de abrigar mascates e prostitutas que na época eram popularmente conhecidas como polacas. Neste mesmo período, o bairro foi escolhido pelo interventor Ademar de Barros para confinar a Zona do Meretrício da cidade, que entre 1940 e 1953 ficou sob controle do Estado de São Paulo, revelando conflitos e resistências por parte da organizada comunidade judaica local. A principal rua que abrigava as casas de tolerância chamava-se Itaboca, mas, devido à má fama, após o fechamento da Zona, um projeto de Lei impôs a mudança de nome.
The Bom Retiro, know as the jewish quarter, become a place of reception of immigrants who had in their adaptation a story os great sacrifice, fighting against prejudice and stigma. One of these stigmas is associated precisely with that territory, since it is a region occupied by migrants from poor backgrounds and have a reputation for harboring peddlers and prostitutes who at the time were popularly know as Polish polacas. In the same period, the district was chosen by Ademar de Barros, a intervener, to confine the city\'s Red Light District, which between 1940 and 1953 became under control of the state of São Paulo, revealing conflicts and resistance by organized local Jewish community. The main street that housed the \"houses of tolerance\" was called Itaboca, but due to the bad reputation after the closing of the Zone a new law project imposed the change of name.
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Fitoussi, Raymond. "La pensée du retour dans l'école de Paris de pensée juive, de la libération jusqu'à nos jours." Paris 7, 2009. http://www.theses.fr/2009PA070080.

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A la Libération, des intellectuels juifs français tentèrent de remédier à l'immense perplexité provoquée par la prise de conscience de l'étendue de la catastrophe de la Shoah, en se référant aux deux sources qui avaient forgé leur horizon intellectuel et spirituel, la pensée occidentale et la sagesse hébraïque. Prenant ses distances aussi bien à l'égard de la "science du judaïsme" que des lectures obscurantistes, un grand mouvement de pensée caractérisé à la fois par l'authenticité et l'ouverture vit le jour autour du primat de l'éthique et de la relation à autrui. Le concept de pensée du Retour est apparu dans le cadre de ce mouvement dont les répercussions sont sensibles dans le champ de la pensée juive et dans celui de l'horizon intellectuel européen. Cette recherche consistera dans un premier temps dans la vérification de la légitimité de l'appellation "école de pensée" pour ce qui concerne respectivement la génération des fondateurs puis celle des penseurs juifs contemporains et enfin ces deux générations confondues - notamment à partir de l'examen des différentes approches de la pensée du Retour. Cette question sera envisagée ici dans ses implications éthiques,philosophiques et intellectuelles - registres qui constituent le sanctuaire de la pensée juive et concernent des enjeux de dimension universelle - la liberté et la dignité de l'être humain. Ainsi sera tracé l'itinéraire qui mène du péril en la demeure à l'horizon d'une véritable "éthique civilisationnelle" dans le cadre d'une participation qualitative au débat intellectuel, culturel et spirituel français et européen
After liberation from the Nazi occupation, the French Jewish thinkers attempted to deal'with the perplexity pertaining to the overwhelming dimensions of the Shoah - while basing themselves on the two sources which had inspired their intellectual horizon, Western thought and Hebraic wisdom. As opposed to the "Science of Judaism" on one side and to an obscurantist approach on the other side, this school of thought was characterized at the same time by authenticity and openness and was based on the primacy of the ethic and of the relation to others. The "thought of return", product of this school, had repercussions both in Jewish as well as European thought. In contemporary Jewish French thinking, this concept still maintains its centrality from the epistemological perspective. Firstly this research will examine wether indeed this represents a legitimate "school of thought" despite the different approaches to the thought of return. The focus will be on the first generation, the second generation and both generations combined. My goal is to focus on the ethical, philosophical and intellectual dimensions of this question which represents the very basis of the universal dimension of Judaism - namely the liberty and dignity of the individual human being. From the school of Paris of Jewish thought's point of view, this research must lead to a true civilizational ethic within a qualitative participation in the French and in European intellectual, cultural and spiritual debates of our time
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Quélennec, Bruno. "Retour dans la caverne. Philosophie, religion et politique chez le jeune Leo Strauss." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040015.

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Le travail de thèse entreprend une reconstruction critique de la philosophie politique de Leo Strauss (1899-1973) en partant de ses écrits de jeunesse allemands, replacés dans leur contexte politique et philosophique d’émergence et particulièrement dans les mouvements de la « renaissance juive » des années 1920. Au lieu de comparer son œuvre à celle d’autres grands classiques de la philosophie politique du XXe siècle ou d’analyser ces textes de jeunesse à la lumière de sa réception aux États-Unis, où lui et ses disciples sont souvent associés au mouvement néoconservateur américain, il s’agit ici de voir comment son positionnement politico-philosophique spécifique se construit dans la confrontation au « dilemme théologico-politique » dans lequel la pensée juive-allemande est prise face à la radicalisation de l’antisémitisme allemand pendant et après la Première Guerre Mondiale : judaïsme national ou judaïsme religieux ? Dans ses premiers écrits des années 1920, Strauss transforme cette opposition en celle entre Lumières et orthodoxie, entre athéisme et théisme, opposition qu’il ne cessera de vouloir dépasser à travers la construction d’un « athéisme biblique ». Nous montrons que ce n’est cependant que dans les années 1930, après son « tournant platonicien », que Strauss trouvera, par l’intermédiaire d’une nouvelle interprétation de Maïmonide, sa solution au « dilemme théologico-politique », sur des bases philosophiques pré-modernes. Avec le retour à ces Lumières platoniciennes, Strauss tente d’harmoniser Lumières et anti-Lumières, la défense du rationalisme et la justification d’un ordre théologico-politique autoritaire, projet paradoxal qui forme le cœur de son néoconservatisme philosophique
My thesis undertakes a critical reconstruction of the political philosophy of Leo Strauss (1899-1973) on the basis of his early writings, which I contextualize in the political and philosophical frame of the Weimar Republic and the “German-Jewish Renaissance” of the 1920s. My main hypothesis is that his concept of ”political philosophy” emerges from a confrontation with the “theological-political dilemma” that German-Jewish thought faced after the First World War, the radicalization of German Anti-Semitism and the problem of being torn between national and religious Judaism. I argue that in his early writings of the 1920s, Strauss transforms this dilemma into the opposition between Enlightenment and orthodoxy, atheism and theism that he tries to overcome in the form of an “biblical atheism”. In the 1930s, after his “Platonic turn”, Strauss finds another solution to the “dilemma”, now on pre-modern philosophical grounds, through a new interpretation of Maimonides. With the return to this “platonic” Enlightenment, Strauss tries to harmonize anti-Enlightenment and Enlightenment, pre-modern rationalism and the justification of authoritarian theological-political order. My argument ist that this paradoxical project is the core of his philosophical neo-conservatism
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Schieber, Emmanuel. "Le retour à Sion : de l'idéalisme au pragmatisme de Juda ha-Ḥasid aux disciples du Ga'on de Vilma." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040037.

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Depuis leur expulsion de la Terre sainte après la destruction du Second Temple (70 C.E.), les Juifs ne cessèrent d'espérer y retourner. Au fil des siècles, se développèrent plusieurs mouvements d'immigration (l'ʼaliyāh) motivés souvent par des aspirations millénaires. Les plus marquants sont ceux de Tossaphistes de France et d'Angleterre durant le XIIIème siècle, et par la suite de Juifs d'Espagne qui immigrèrent en Terre sainte après l'expulsion de 1492. En 1700, Rabbi Juda ha-Ḥasid (1660-1700) organisa une ʼaliyāh collective en provenance d'Europe de l'Est, dirigée vers Jérusalem. Plus tard, à partir de 1760 se formèrent plusieurs mouvements d' ʼaliyāh tant de disciples de Rabbi Israel Baal Shem Tov (1690-1760) - les ḥasidim, que ceux de Rabbi Eliyahu- le Gaon de Vilna (1720-1797)- les pĕrūšīm. La première partie de cette étude analyse les motivations de ces mouvements, et met en lumière la doctrine rédemptrice du Gaon de Vilna à travers une recherche originale de sa biographie et de ses ouvrages novateurs. Dans sa deuxième partie, elle analyse comment les disciples du Gaon mirent en pratique en Terre sainte les enseignements de leur maître. Afin de saisir la portée de leurs actions, il est nécessaire de comprendre le contexte géopolitique de l'Empire ottoman et de la Palestine du début du XIXème siècle, ainsi que la particularité des Capitulations régissant le statut des étrangers. Cette étude montre comment les pĕrūšīm surent agir de façon efficace et très innovante face aux problèmes majeurs de l'implantation juive en Terre d’Israël, notamment en ce qui concerne les relations avec le pouvoir ottoman local et avec les représentants des Puissances et les consuls européens, le développement économique et la création d'un système scolaire nouveau
Since their expulsion from the Holy Land after the destruction of the Second Temple (70 C.E.), the Jews did not cease to hope to return. Over the centuries, immigration movements (Aliyot) grew, often motivated by millennia aspirations. The most notable are those of the Tossafists of France and England during the 13th century, and later, the Jews of Spain who immigrated to the Holy Land after the expulsion of 1492. In 1700, Rabbi Judah ha-Hasid (1660-1700) organized a collective Aliyah from Eastern Europe to Jerusalem. Later, from 1760, several Aliyah movements emerged such as the immigration of the disciples of Rabbi Israel Baal Shem Tov (1690-1760), known as the Hasidim, and of the disciples of Rabbi Eliahu, the Vilna Gaon (1720-1797), known as the Perushim. The first part of this study analyzes the motivations of these movements, and highlights the redemptive doctrine of the Vilna Gaon through original research on his biography and his innovative works. In its second part, the study analyzes how the Gaon's disciples put the teachings of their master into practice in the Holy land. To grasp the significance of their actions, it is necessary to understand the geopolitical context of the Ottoman Empire and Palestine from the early 19th century, and the particularity of the "Capitulations" governing the status of foreigners. This study shows how the Perushim knew how to act effectively and very innovatively concerning the major challenges which the Yishuv, the Jewish settlement, faced. Among the areas of activity in which the disciples of the Gaon involved themselves were the relations with the ottoman local government and with representatives of the Powers, economic development and the creation of a unique educational system
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Books on the topic "Return to Judaism"

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Greenberg, Richard H. Pathways: Jews who return. Northvale, N.J: Jason Aronson, 1997.

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Schiller, Mayer. The road back: A discovery of judaism without embellishment. 3rd ed. Jerusalem: Feldheim Publishers, 2001.

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Aharon, Shṿarts Yoʼel ben, ed. Ḥazon ha-teshuvah: Ha-meḳorot sheba-Torah la-tofaʻah ha-muflaʼah shel shivat ha-ʻam el ḳiyum ha-Torah be-yamenu. Yerushalayim: Hotsaʼat Devar Yerushalayim, 1985.

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Ṿeber, Ran. Teshuvah Shelemah: Derakhim li-teshuvah meʼuzenet. [Israel]: h. mo. l., 2009.

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Doron, Erez Mosheh. ha- Lev ṿeha-maʻyan. Yerushalayim: Lehavah, 2003.

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Segel, Landaʼu Yehudah. Eśa ʻenai el he-harim. [Tel Aviv]: Ṭeraḳlin, 1990.

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Grilaḳ, Mosheh. Śiaḥ shavim. Bene Beraḳ: Peleg, 1995.

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Ṿeber, Ran. Teshuvah Shelemah: Derakhim li-teshuvah meʼuzenet. [Israel]: h. mo. l., 2009.

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(ʻAmutah), Nifgeʻe ha-ḥazarah bi-teshuvah. ha-Emet ʻal tofaʻat ha-hitḥardut: (ha-ḥazarah bi-teshuvah). Tel Aviv: "Nifgeʻe ha-ḥazarah bi-teshuvah" (ʻAmutah), 1986.

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Adari, Eliʼav ben Pinḥas. Sefer Even sapir: Otsar śiḥot u-maʼamarim, divre hagut u-maḥshavah be-nośe mashmaʻut ha-teshuvah bi-reʼi ha-Yahadut ... Givʻatayim: Bet midrash le-rabanim ṿe-kholel "Shelom Yiśraʼel", 1993.

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Book chapters on the topic "Return to Judaism"

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Klapheck, Elisa. "Ezekiel: The Prophet of Return (1942)." In Margarete Susman - Religious-Political Essays on Judaism, 99–116. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-89474-0_6.

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Danzger, M. Herbert. "The “Return” to Traditional Judaism at the End of the Twentieth Century: Cross-Cultural Comparisons." In The Blackwell Companion to Judaism, 495–511. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470758014.ch27.

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Duggan, Michael W. "Rediscoveries in Judaism: The Temple and the Return to Israel in 2 Macc 1:10–2:18." In On Wings of Prayer, edited by Nuria Calduch-Benages, Michael W. Duggan, and Dalia Marx, 83–100. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110630282-007.

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Arzt-Grabner, P. "Census Declarations, Birth Returns, and Marriage Contracts on Papyrus and Paul’s Ideas on These Matters." In JAOC Judaïsme antique et origines du christianisme, 335–72. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.jaoc-eb.5.117947.

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Batsch, Christophe. "La déroute militaire comme épreuve mystique : retour sur un passage du Règlement de la guerre, 1QM XVI, 11 – XVII, 9." In JAOC Judaïsme antique et origines du christianisme, 267–80. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.jaoc-eb.5.109009.

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Gagné, André. "Entrer dans le « repos » : de l’accès au temple céleste (Épître aux Hébreux) au retour au lieu du plérôme (Évangile selon Thomas)." In JAOC Judaïsme antique et origines du christianisme, 295–303. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.jaoc-eb.5.115535.

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Cohn-Sherbok, Dan. "Return and restoration." In Judaism, 77–81. Routledge, 2017. http://dx.doi.org/10.4324/9781315692074-15.

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"Return and Restoration." In Judaism, 96–101. Routledge, 2003. http://dx.doi.org/10.4324/9780203402511-24.

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"Chapter 4. Return to Judaism." In Conversion, Circumcision, and Ritual Murder in Medieval Europe, 99–124. University of Pennsylvania Press, 2020. http://dx.doi.org/10.9783/9780812296730-006.

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"Exile and the Movement of Return." In Judaism, Antisemitism, and Holocaust, 55–74. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009103848.005.

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