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Dissertations / Theses on the topic 'Return to Orthodox Judaism'
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1
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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Stern, Nehemia. ""Post-Orthodoxy" an anthropological analysis of the theological and socio-cultural boundaries of contemporary Orthodox Judaism /." Diss., Online access via UMI:, 2008.
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Zeliger, Shira. "Educating an orthodox feminist male and female /." Waltham, Mass. : Brandeis University, 2009. http://dcoll.brandeis.edu/handle/10192/23232.
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Danyluk, Angie. "Living feminism and orthodoxy orthodox Jewish feminists /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ27343.pdf.
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Light, Katherine. "Inside-out, outside-in Yeshivat Chovevei Torah's open orthodoxy transmitted, absorbed, and applied /." Waltham, Mass. : Brandeis University, 2008. http://dcoll.brandeis.edu/handle/10192/22927.
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Freud-Kandel, Miri. "Minhag Anglia : The transition of modern orthodox Judaism in Britain." Universität Potsdam, 2012. http://opus.kobv.de/ubp/volltexte/2012/6150/.
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Die Hauptströmung der orthodoxen jüdischen Gemeinschaft in Großbritannien, die vollständig integriert ist und am britischen Leben teilnimmt, scheint in gewisser Hinsicht, als ein beispielhaftes Modell für ein modernes orthodoxes Judentums gelten zu können. Der Begriff „Minhag Anglia” kann jedoch auch verwendet werden, um die oftmals unsystematisch von statten gehende Vermischung von Jüdischkeit und Britentum zu beschreiben, die als anglo-jüdische Lebensweise charakterisiert werden kann. In diesem Beitrag wird in Erwägung gezogen, ob der allgemein unreflektierte Charakter des „Minhag Anglia” es ausschließe, dass dieser als eine Strategie des modernen orthodoxen Judentums fungiere.In certain respects the mainstream Orthodox Jewish community in Britain, fully engaged and integrated into British life, appears to offer an exemplar of a Modern Orthodox Judaism. However the term minhag Anglia may be used to capture the nature of the often unsystematic blending of Jewishness and Britishness that can characterise Anglo-Jewish practice. This paper considers whether the broadly unthinking nature of minhag Anglia precludes its ability to function as a strategy for Modern Orthodox Judaism.
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Valins, Oliver Antony. "Identity, space and boundaries : ultra-orthodox Judaism in contemporary Britain." Thesis, University of Glasgow, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.344118.
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Lubitch, Ronen. "Dialektikah verharmoniyah betefisot hahistoryah vehameshihiyut shel ha-Rav Kook." Master's thesis, University of Cape Town, 1993. http://hdl.handle.net/11427/18612.
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Added title page in English: Dialectics and harmony in the concepts of history and messianism of Rav Kook.This essay will attempt to examine Rav Kook's corpus of thought from the viewpoint of its systems of methodological foundations: dialectic and harmonistic. These two elements are the dominant components of his thought, both from the methodological and ontological aspects. As to the harmonistic element, it should be noted that Rav Kook's entire corpus of thought is stamped with the idea of monistic unity, and he believes in the unity of existence from the point of view of ontological monism. The monism is inherent even in the center of the theoretical method, or in the words of Rav Kook: "The various thoughts actually don't contradict each other, everything is but a unitary revelation which appears in different sparks".
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Cohn, Zentner Naomi. "Sephardic influences in the liturgy of Ashkenazic Orthodox Jews of London." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82697.
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This thesis examines Sephardic melodies that were adopted into the liturgy of the Ashkenazic Jews in London during the early twentieth century. The work begins by presenting a history of Sephardic and Ashkenazic Jews from the time they settled in England to the end of the nineteenth century. Through an analysis of social and religious changes taking place among English Jews of the nineteenth century, this thesis explicates reforms in the synagogue service that led to the inclusion of polyphonic music into the synagogue and eventually, to the incorporation of Sephardic melodies into Ashkenazic synagogue practice. The attempt to canonize the music of Ashkenazic Jews in England was manifested in the widely successful Handbook of Synagogue Music (1889, revised 1899). The second edition is the focus of this thesis. Edited by Francis Lyon Cohen and David M. Davis under the auspices of the United Synagogue and the Chief Rabbi, this volume included Ashkenazic pieces by English as well as non-English Jewish composers. Fifteen melodies of Sephardic origin from the Sephardic compilation The Ancient Melodies, compiled by David de Sola and Emanuel Aguilar in 1857, as well as from The Music Used in the service of the West London Synagogue of British Jews, compiled by Charles Verrinder in 1880 were included in the 1899 edition of the Handbook. This thesis examines the reasons these Sephardic melodies were chosen for inclusion by the editors of the Ashkenazic Handbook during a period of reform.
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Simon, John Ian. "A study of the nature and development of orthodox Judaism in South Africa to c.1935." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/16096.
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Summary in English.Bibliography: pages 199-208.
This dissertation examines the manner in which Orthodox Judaism developed in South Africa from the foundation of the first congregation in 1841 up to about 1935, and considers what distinctive features, if any, characterised South African Judaism. Locating the emergence of South African Judaism within the context of Western and European Judaism, the dissertation examines the interaction which developed between those Jews who derived from Anglo-Jewry and, to a lesser extent, from German-Jewish stock, on the one hand, and those who came from Eastern Europe, particularly after 1880, on the other hand. At all times, the impact of the wider South African context on the nature of South African Judaism is considered. The harsh realities of the need to make a living in what was at, first an alien environment led to South African Jews having to abate, if not entirely abandon, the canons of strict religious observance. The dissertation examines in greater detail the main centres where the Jewish communities established themselves. Particular attention is given to Cape Town and Johannesburg where the larger communities had set themselves up, but the opportunity is also taken to examine smaller communities such as Durban, Port Elizabeth, Bloemfontein and Kimberley. There were also particular features of the so called "three digit communities", i.e. those having no more than a thousand souls, which constituted an important section of the South African Jewish community, those who settled in the smaller country towns and whose religious life took on a certain character. The dissertation then proceeds to examine the principal influences which determined how the South African Jewish community took shape. Amongst these influences were the authority of the Chief Rabbinate of the United Kingdom, which was particularly important whilst the community consisted primarily of Jews of Anglo-Jewish origin; and the way in which this influence gradually lessened as the community became more independent and as the Eastern European section began to predominate. The background and mind-sets of the Jews from Eastern Europe played a very important part in the way the community shaped itself. Other influences which were brought to bear included the Zionist movement, the internal authority of the important religious figures and institutions such, as the Ecclesiastical Courts, Batei Din, and the influence of particularly important charismatic and influential lay leaders. A fairly close examination is conducted of the most important religious leaders during the period under review. A special chapter is devoted to the issue of proselytism and the way in which it presented itself and was perceived and encountered by the South African Jewish community. The dissertation concludes with some general arguments contending for the homogeneity of the South African Jewish community; with some indication as to what identifiable characteristics it assumed and how its future would have been viewed in 1935; the comments bringing the matter up to the modern day.
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Hayman, Jeremy. "A case study of the modern orthodox and ultra orthodox sectors of Johannesburg Jewry with special reference to their educational institutions." Master's thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/15887.
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Bibliography: pages 346-384.The study aims to portray the way of life and culture of the Modern Orthodox and Ultra Orthodox sectors of Johannesburg Jewry. It strives to show how this is translated into educational systems, and examines the attitudes and values of pupils at Johannesburg Jewish religiously orientated schools both towards their own education, as well as towards elements of Jewish and secular culture. An overview of Johannesburg Jewry is presented, and Jewish educational systems in Johannesburg are outlined. Although much of the study is descriptive and ethnographic, the focal point is the statistical analysis and discussion of the responses to a questionnaire which was administered to 159 pupils of four religiously orientated high schools. An overriding conclusion is that the samples exhibit a common pride in their Jewish heritage. The general level of religious practice and belief of the pupils of each school corresponds with that subgroup of Johannesburg Jewry with which the school is aligned. Thus the Ultra Orthodox are more comprehensive in religious practice than the Modern Orthodox. The level of religious practice of the pupils often exceeds that of their parents. This implies that the schools are, in certain cases, operating contra parentem.
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Bernstein, A. James. "Good news for Jewish-Christians." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Stolow, Jeremy. "Nation of Torah proselytism and the politics of historiography in a religious social movement /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ59156.pdf.
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Stern, Sholom D. "A phenomenological study of how Orthodox Jews experience spirituality and religiosity within the context of marriage." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1522098623425437.
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Goldberg, Scott J. "The relationship between English (l1) and Hebrew (l2) reading and externalizing behavior amongst Orthodox Jewish boys /." Ann Arbor, Mich. : Xerox University Microfilms, 2004. http://wwwlib.umi.com/dissertations/preview/3110997.
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Thesis (Ph.D.) -- New York University, 2004. Xerox of original typescript, Ph.D thesis, The Steinhardt School of Education, New York University 2004.Publication no. AAT 3110997 New York University.
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Guertzenstein, Daniela Susana Segre. "O uso do computador e da internet pela comunidade judaica ortodoxa paulistana." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-25092008-164332/.
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O presente trabalho expõe, inicialmente, algumas definições sobre Judaísmo Ortodoxo, tipos de Judaísmo Ortodoxo, seus modelos educacionais e um breve histórico da comunidade judaica ortodoxa paulistana para subsidiar o estudo e a discussão sobre como a inclusão tecnológica e a interação virtual dos estudantes das suas instituições de ensino ocorrem nesse contexto. Procurouse demonstrar como os rabinos ortodoxos, temendo que as mudanças tecnológicas conduzam os integrantes de suas comunidades a abandonar práticas que asseguram a continuidade destas, estabelecem normas e interdições em relação ao uso de computadores e da Internet, dificultando a interação dos membros de sua comunidade com elementos externos aos de seus próprios ambientes presenciais. Considerando que atualmente a inclusão virtual é cada vez mais necessária para integrar os cidadãos na sociedade, o presente estudo aborda uma importante questão de forma pioneira ao expor o que a Internet representa para estes indivíduos, deixando transparecer a dificuldade dos rabinos ultra-ortodoxos em solucionar os impasses relacionados ao uso desta nos programas curriculares das disciplinas do Ensino Básico de suas instituições de ensino. Para o presente estudo, elaborado entre os anos de 2004 e 2007, foram utilizadas formulações teóricas disponíveis em artigos, revistas e livros sobre a comunidade judaica ortodoxa e foi realizada uma extensa pesquisa de campo em que foram entrevistadas autoridades rabínicas e líderes da comunidade em questão. Foram, também, analisadas informações obtidas por meio de questionários sobre o uso dos computares e da Internet respondidos pelos diretores de todas as instituições de ensino judaicas ortodoxas paulistanas reconhecidas pelo MEC e pelos seus estudantes de 1º e 2º ano do Ensino Médio.The present doctorate thesis expounds, initially, some definitions about Orthodox Judaism, varieties of Orthodox Judaism, its educational models and a brief history of the orthodox Jewish community of São Paulo in order to assist the learning and discussion about how the technological inclusion and the virtual interactions of its schools students take place in this context. It was attempted to demonstrate how the orthodox rabbis establish rules and prohibitions concerning the use of computers and of the Internet, making the interaction between their communitys members and outsiders of their own physical environments more difficult because they fear that technological changes will drive their followers to abandon practices that ensure the continuity of their community. Considering that today the virtual enclosure is increasingly necessary to integrating the citizens into society, the treatise at hand approaches an important issue in a pioneer way expounding what the Internet represents to these individuals and implies the hardness faced by the ultraorthodox rabbis to solve the difficulties related to the use of the new technologies and of the Internet into the secular study programs in their schools. For the present tractate, elaborated between the years of 2004 and 2007, theoretical formulations available in articles, magazines, and other studies about the orthodox Jewish community were employed, as well as an extensive field research interviewing this community `s authorities and leaders was performed. Another source of the acquired and analyzed data are questionnaires regarding the use of computers and of the Internet, responded by the principals of all Jewish orthodox schools in the city of São Paulo accredited by the Brazilian Ministry of Education and Culture and by their students of the 10th and 11th grades (High School).
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Mishor, Zevic. "Digging the Well Deep: The Jewish “Ultra-Orthodox” Relationship with the Divine Explored through the Lifeworld of the Breslov Chasidic Community in Safed." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/15928.
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The Jewish Charedi (“ultra-orthodox”) community is an example of a contemporary social group whose lifeworld is dictated almost entirely by the tenets of its religious beliefs. This thesis seeks to illuminate the physical, psychological, social and metaphysical structures of that Charedi world, using the Breslov Chasidic community in the town of Safed, northern Israel, as its ethnographic anchor. Following an introductory theoretical background to Judaism, Kabbalah, the Chasidic movement, and the Breslov group, a descriptive account is given of the Breslov lifeworld across many of its facets, including demographics, dress, prayer and study practices, the venerated position of the head Rabbi of the community, various religious practices, connection to and meditation in nature, attitudes towards non-Jews, pilgrimage, and the use of psychoactive drugs. This ethnographic material forms the basis for subsequent deeper analyses. The Charedi aspiration towards “zero degrees of freedom”, in terms of that society’s extreme application of the myriad prescriptions and proscriptions of Halakhic Law, is discussed, as well as Charedi society’s emphasis on constituting its own identity through what it is not; namely the “goyim” (non-Jews) and non-religious Jews. The parallels between Judaism and the anthropological category of shamanism are considered, with the argument made that much of the Jewish tradition is essentially shamanic, yet that this aspect of the religion has been relegated to a relatively minor position in the contemporary Jewish religious (including Charedi) milieu. A functional analysis is then given regarding certain Jewish practices, demonstrating that Judaism contains within it sophisticated mechanisms, acting in affective, cognitive and social domains, to ensure replication of the religion—and specifically its core “template”, the Torah—from generation to generation. This analysis is followed by an exploration of the phenomenology of the religious experience and the Torah lifeworld, seeking to penetrate and document the experience of “being Breslov”. The final chapter ties all of the previous material together, presenting several psychoanalytic perspectives on the Charedi phenomenon.
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Johansson, Samuel. "Tell me it's OK to be who I am : En kvalitativ studie av konflikten mellan religiositet och sexuell identitet hos två homosexuella ortodoxa judar och en homosexuell muslim." Thesis, Uppsala universitet, Religionspsykologi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384841.
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The aim of this study is to from a qualitative perspective develop a deeper understanding of how religiously conservative homosexuals with deeply held religious views, experience and tackle the conflict between their religiousity and sexuality. I am also interested in how this conflict might contribute to psychological distress, if at all. To settle these curiosities the essay will address the following questions: how does two homosexual orthodox jews and one homosexual muslim experience and handle the conflict between their sexuality and their religious convictions? And: Does this conflict contribute to psychological distress? If so, how does it manifest? As indicated by the first question, the study will only include a small sample size of three persons. The aforementioned people are portrayed in the documentaries ”A Jihad for love” or ”Trembling before G-d”, and their stories constitute the material that will be used to answer the research questions. To analyse this material I have chosen an inductive approach, and Festingers theory regarding cognitive dissonance is later implemented. This theory suggests that human beings constantly strive towards a sense of consistensy, and when incoherencies appear the person is automatically motivated to solve or relieve them. The result of the study found that the sample size prioritized their religiousity over their sexuality and they all described the experience of the conflict between the two identity aspects in negative terms. To handle this discrepancy two of the research subjects had tried to change their sexual attractions, or is still trying to. The third person balanced their sexual and religious identity and sought solace in LGBT events whilst staying married to her husband and engaging in orthodox jewish life. The study also manages to establish a link between the aforementioned conflict and psychological distress.
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Geraldo, Clésio Agostinho. "Mercado Kasher em São Paulo." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-27042010-123515/.
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O objetivo desse trabalho é analisar os interstícios do mercado kasher na cidade de São Paulo. No que diz respeito à alimentação, as leis dietéticas, rígidas leis, são uma parcela significativa da identidade judaica religiosa ortodoxa. Inclusive, em muitos casos, distingue-se um judeu religioso de um laico pela alimentação. Os conflitos alimentícios são tão intensos que ocorrem ate mesmo no interior das famílias judaicas. Buscamos assim, verificar a relação, dentre outras coisas, da sacralização do judaísmo, da teoria à pratica, em que tal resulta em um mercado de proporções progressivas e onerosas aos consumidores, sobretudo judeus ortodoxos.The objective of this work is to analyze the interstices of the market to kasher in the city of São Paulo. In what it says respect to the feeding, the dietary laws, rigid laws, are a significant parcel of the orthodox religious Jewish identity. Also, in many cases, a religious Jew distinguishes itself from a lay one for the feeding. The nourishing conflicts are so intense that they occur even though in the interior of the Jewish families. We search thus, to verify the relation, amongst other things, of the sacralization of the judaism, the theory to practises, where such results in a market of gradual and onerous ratios to the consumers, over all Jewish orthodox.
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Sellem, Hana. "La femme dans la tradition juive sous l’éclairage de la pensée hassidique Habad : traditions, évolutions et place aujourd’hui." Thesis, Lille 3, 2013. http://www.theses.fr/2013LIL30051.
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Le rôle de la femme dans la tradition juive est un sujet qui fait l'objet de discussions depuis bien longtemps. Que ce soit la Bible ou le Talmud ou la dimension mystique, tous les commentateurs ont été amenés à évoquer ce sujet. Depuis l'apparition du hassidisme et plus encore avec la modernisation de la société, il suscite des interrogations : est-Il possible de concilier la définition moderne du rôle de la femme avec celle d'une tradition millénaire ? Avec l'évolution constante de la société moderne, cette question se pose constamment dans les milieux juifs orthodoxes, toutes branches confondues. Parmi ces dernières, la branche du hassidisme Habad, dont le dernier dirigeant, Mena'hem M. Schneersohn, mit en oeuvre le plus grande "révolution hassidique" de l'histoire du hassidisme, ayant permis une large diffusion de ses enseignements, au-Delà de toutes frontières, grâce à une véritable stratégie de développement reposant essentiellement sur l'envoi d'émissaires à travers le monde. Dans cette étude, je me propose d'examiner l'évolution de la place juive Habad dans la société depuis la "révolution" hassidique jusqu'à l'heure actuelle. Pour cela, je me pencherai, tout d'abord, sur les textes écrits par des maîtres hassidiques Habad sur plusieurs générations mettant en lumière le rôle de la femme au sein du mouvement, ainsi que les initiatives prises relatives aux activités des femmes Habad. Je me concentrerai plus particulièrement sur les écrits et réalisations de son dernier dirigeant : Mena'hem Mendel Schneersohn, qui fut un grand soutien pour la cause des femmes juives et les encouragea à se "libérer" tout en maintenant leur respect de la tradition biblique et talmudique. En conclusion, j'exposerai un regard actuel de l'activité des femmes Habad dans la société, et mentionnerai les nombreuses responsabilités qu'elles assument ainsi que certains défis les affectantThe role of women according to Jewish tradition has been discussed by many throughout the ages. With the constant evolution and modernization of society, which brought about so many changes in the condition of women, a question arises : is it possible to live as a modern woman in today's world by the standards of an age-Old tradition ? This question is constantly asked amongst orthodox Jewish circles. In this study, I chose to focus on one particular branch within orthodox Judaism : the Chabad Chassidic movement, whose last leader, rabbi Menachem Mendel Schneersohn, led the greatest "Chassidic revolution" of all times, enabling so many worldwide to become more familiar to the Jewish tradition in general, as well as the teachings of Chassidism in particular
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Poveda, Guillén Oriol. "According to whose will : The entanglements of gender & religion in the lives of transgender Jews with an Orthodox background." Doctoral thesis, Uppsala universitet, Religionssociologi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-314545.
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This study, the first in its scope on transgender religiosity, is based on in-depth biographical interviews with 13 transgender participants with a Jewish Orthodox background (currently and formerly Orthodox). The primary aim of the study has been to elucidate the entanglements of gender and religion in three periods of the participants’ lives: pre-transition, transition and post-transition. One of the main topics investigated have been the ways participants negotiated gendered religious practices in those three periods. A secondary aim of this study has been to co-theorize, in dialogue with the participants, different possible paths for religious change; that is, the ways in which the larger Orthodox community might respond to the presence of openly transgender members in its midst. Concerning the findings, in the course of this study I have developed the themes of dislocations and reversal stories to explain how the participants negotiated the entanglements of gender and religion particularly in the transitional and post-transitional periods. The latter theme–reversal stories–has been of special relevance to explain how gendered religious practices, which were generally detrimental to the acceptance of the participants’ gender identities during the pre-transitional period, had the potential to become a powerful source for gender affirmation after transition. In this study I argue that this possibility and its related mode of agency are not contained within the binary resistance/subordination that feminist scholars have developed to account for the agency of women in traditionalist religions. In order to better conceptualize the notion of agency and explore the nature of the mutual entanglements of gender and religion, I deploy the body of theoretical work developed by Karen Barad known as agential realism. Lastly, I conclude by examining my initial commitments to social constructionism (in Peter Berger’s definition). In the final chapter, I describe how in the course of my study I have encountered three unexpected sites of resistance to social constructionism that have led me to reconsider my previous epistemological commitments and embrace posthumanism as a more satisfactory alternative.The Impact of Religion - Challenges for Society, Law and Democracy
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Israel, Rebekah. "The American Politics of a Jewish Judea and Samaria." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/999.
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This dissertation poses a set of six questions about one of the Israel Lobby’s particular components, a Potential Christian Jewish coalition (PCJc) within American politics that advocates for Israeli sovereignty over “Judea and Samaria” (“the West Bank”). The study addresses: the profiles of the individuals of the PCJc; its policy positions, the issues that have divided it, and what has prevented, and continues to prevent, the coalition from being absorbed into one or more of the more formally organized components of the Israel Lobby; the resources and methods this coalition has used to attempt to influence U.S. policy on (a) the Middle East, and (b) the Arab-Israeli conflict in particular; the successes or failures of this coalition’s advocacy and why it has not organized; and what this case reveals about interest group politics and social movements in the United States.
This dissertation follows the descriptive-analytic case-study tradition that comprises a detailed analysis of a specific interest group and one policy issue, which conforms to my interest in the potential Christian Jewish coalition that supports a Jewish Judea and Samaria. I have employed participant observation, interviewing, content analysis and documentary research.
The findings suggest: The PCJc consists of Christian Zionists and mostly Jews of the center religious denominations. Orthodox Jewish traditions of separation from Christians inhibit like-minded Christians and Jews from organizing. The PCJc opposes an Arab state in Judea and Samaria, and is not absorbed into more formally organized interest groups that support that policy. The PCJc’s resources consist of support and funding from conservatives. Methods include use of education, debates and media. Members of the PCJc are successful because they persist in their support for a Jewish Judea and Samaria and meet through other organizations around Judeo-Christian values. The PCJc is deterred from advocacy and organization by a mobilization of bias from a subgovernment in Washington, D.C. comprising Congress, the Executive branch and lobby organizations. The study’s results raise questions about interest group politics in America and the degree to which the U.S. political system is pluralistic, suggesting that executive power constrains the agenda to “safe” positions it favors.
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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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Rubel, Nora L. "Muggers in black coats : gender and the ultra-orthodox in the Jewish American imagination /." 2005. http://wwwlib.umi.com/dissertations/fullcit/3190305.
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Noble, Anita. "Cultural competence and ethnic attitudes of Israeli midwives concerning Orthodox Jewish couples in labor and delivery /." 2005. http://wwwlib.umi.com/dissertations/fullcit/3169133.
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Ackerman, Adena Meckley. "Marital satisfaction and the observance of family purity laws among orthodox Jewish women /." 2002. http://wwwlib.umi.com/dissertations/fullcit/3082899.
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Schiffman, Eitan. "Schools and votes : the rise of the Shas party in Israel /." 2003. http://wwwlib.umi.com/dissertations/fullcit/3096846.
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Tager, Nora. "Motherhood, marriage and career : some liberal feminist and some ultra orthodox Jewish views." Thesis, 1991. http://hdl.handle.net/10413/6255.
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A comparison is made between the manner in which motherhood is
perceived from a liberal feminist point of view within the
patriarchal framework of modern western society, and the way in
which it is viewed in ultra-orthodox Judaism among middle-class
women. In considering some aspects of motherhood and marriage, a
comparison is made between the ethics of liberal feminism, rooted
as they are in liberal ideology, and the ethics of ultra-Orthodox
Judaism. The problem of the exploitation of women during child-rearing
and child-bearing years, as a result of financial
dependence on an individual man, and the lack of legislation and
protection for women in the private sphere regarding physical and
mental abuse in marriage, is considered and compared with that of
ultra-Orthodox Judaism where the private sphere is religiously
legislated.Thesis (M.A.) - University of Natal, Durban, 1991.
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Zekry, Pinchas. "Conversion to Judaism in South Africa." Thesis, 1998. http://hdl.handle.net/10500/17872.
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Amidst the decisive events of the 20th century - the Holocaust and the rebirth of the Jewish homeland - which impacted heavily on Jewish attitudes, emerged a broadening of religious doctrines creating diversity within Judaism.
Previous insularist tendencies were replaced by revised outlooks on
proselytisation, blending with the unique characteristics of South African
Jewry. Clearly, local Jewish society and the Rabbinate have placed these
updated perceptions high on its agenda. The inevitable mixed reactions
have been reviewed in this work, which looks at the long road travelled by
the convert from the viewpoint of current motivations, acceptance by the
community and post conversion levels of observance.
My own theory is a model encompassing the respective components of local proselytism looking at categories of converts, their motives, demands to be met and obstacles. To comprehend the contemporary position, a historical survey delved into the issue from its Biblical origins via the influences of centuries, reaching the South African scene. This inquiry investigated the development of conversion policies drawn from an evolvement of energetic Halakhic debate.
These attitudes manifest themselves in archival sources from 1924, of which my analysis is the first of its kind. From these records, together with those of my own community and data available from the Cape Beth Din, the interpretative statistics thus compiled identified characteristics and motivations of applicants and procedural mechanics.
This work proceeded a step further. Focus on the Durban model provided
an ideal observation point for the post conversion stages. Personal
knowledge of the candidates gained from my service to Durban Jewry
enabled me to assess their respective adherences and absorption into the community. Furthermore, responses to a questionnaire sent to the local Jewry and interviews revealed attitudes both of Jews by birth and the
converts themselves whilst added perceptions were obtained from a
questionnaire sent to the Rabbis of South Africa.
In the final chapter I submitted proposals and recommendations, some of
which are radical. Covering the entire process of conversion this model
attempts to address the future of conversions in South Africa as this is
expected to remain a pivotal issue of immense momentum.Religious Studies & Arabic
D. Litt. et Phil. (Religious Studies)
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Mahla, Daniel. "Orthodoxy in the Age of Nationalism: Agudat Yisrael and the Religious Zionist Movement in Germany, Poland and Palestine 1912-1952." Thesis, 2014. https://doi.org/10.7916/D8Q81BCR.
Full textAbstract:
While it is widely recognized that Zionism was inspired and shaped by modern European nationalism, Orthodox responses to Zionism (whether nationalist or anti-nationalist) are typically viewed as internal Jewish affairs. This dissertation argues that these responses, like Zionism itself, must be understood in their Eastern and Central European contexts. When appropriately contextualized, the anti-Zionist Agudat Yisrael and the Zionist Mizrahi movement take on a different meaning than that assigned them in the conventional narrative. In particular, these movements were not the natural and inevitable results of preexisting ideological differences but, rather, were a product of power struggles that, themselves, shaped and consolidated differing ideological positions.
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Chernick, Erica Susan. "The influence of religion on the character and conduct of the Israel Defense Forces : a review of selected works." Thesis, 2010. http://hdl.handle.net/2152/ETD-UT-2010-12-2190.
Full textAbstract:
In light of an ever growing gap between Israel’s religious and secular communities, it is perhaps inevitable that the phenomenon would come to capture the interest of Israel-oriented scholars. Yet efforts to address the extent to which religion affects the nature and operations of the Israeli army and the degree to which that influence is advantageous – or perhaps detrimental – have been far from comprehensive. A manifestation of the religious-secular conflict, the religious-military cleavage within Israeli society has long been at the heart of Israel-focused research. Scholars have remained intrigued by the conflicts that arise when a soldier’s religious background is at odds with the inflexibility of army life. Many researchers have sought to measure the degree to which religion affects army cohesion and success in war, and determine whether or not religious influence on the State’s force is largely harmless or a looming threat. While scholars of both camps have posited credible theories crafted out of sound analyses, a review of selected scholarship on the subject suggests that the influence of religion on the Israeli military is benign. Opponents of religious influence on the military have failed to appreciate the benefits of integrating devout troops into the force and the successes of mediating mechanisms that have become instrumental to the IDF. Such mediators may have been implemented in an effort to accommodate religious soldiers, but the entire force has stood to benefit.text
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German, Myna. "Religion and ingroup identification as variables impacting secular newspaper consumption: Mormons and Orthodox Jews compared to mainstream Protestants." Thesis, 2004. http://hdl.handle.net/10500/2189.
Full textAbstract:
This study intends to discover distinctions between two minority groups, Mormons and Orthodox Jews, compared to a mainstream Protestant group, the Methodists, in terms of newspaper behavior. It intends to probe for differences in newspaper readership frequency and uses (Berelson, 1949) between religious minority group members and majority group members.
It originated with the belief that religion (type) and degree of ingroup identification in the minority communities (stronger) would lead to greater newspaper avoidance and limit newspaper use primarily for information/public affairs, rather than Berelson's (1949) other categorizations of socialization, respite, entertainment.
Indeed, minority-majority distinctions did not hold. Important differences emerged between religious and more secular individuals in all communities. It was the degree of religiosity that most deeply impacted newspaper use, not denominational ties. The more individuals scored highly on a "religion-as-spiritual-quest" factor, the less they read newspapers, particularly the business newspaper. For "spiritual questors" of all denominations, the house of worship, with its myriad activities, served as a leisure-time base and, for them, recreational use of the newspaper was minimal.Communication Science
D. Litt. et Phil. (Communication)
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Hanousková, Jana. "Hledání identity současných pražských židovských kongregací." Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-340444.
Full textAbstract:
89 7. RESUMÉ The thesis is focused on the life of Jewish community in Prague, on the background of post-Holocaust and post-communist Europe. In the first part, the reader is introduced into the historical and sociological views on Jewish identity, with an emphasis on Central Europe and Prague in particular. The main part of the thesis is divided in separate chapters, each dedicated to one of the contemporary Jewish congregations in Prague. A special attention is given to the Jewish Community of Prague (Kehila Prag, or ŽOP). The other congregations analyzed in the thesis are Chabad Prague (part of Hasidic movement Chabad Lubavitch), Bejt Simcha and Jewish Liberal Union (both liberal/progressive), Bejt Praha and Masorti Prague (both conservative). Since the current situation of the communities has been poorly covered in relevant literature, our main sources of knowledge have been the internet pages of individual congregations, legal documents (statutes, articles of association), and periodicals issued by some of the communities. The question "Who is a Jew" is central in searching for the Jewish identities. The answers vary across the congregations (according to their nature - orthodox, conservative, liberal), with ŽOP being the most problematic. The orthodox Kehila Prag has founded its membership policies on...