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Literatura académica sobre el tema "Marriage (Jewish law) Orthodox Judaism"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de febrero de 2022

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Artículos de revistas sobre el tema "Marriage (Jewish law) Orthodox Judaism"

Mancini, Susanna. "Supreme Court of the United Kingdom: To Be or Not To Be Jewish: The UK Supreme Court Answers the Question; Judgment of 16 December 2009, R v The Governing Body of JFS, 2009 UKSC 15". European Constitutional Law Review 6, n.º 3 (octubre de 2010): 481–502. http://dx.doi.org/10.1017/s1574019610300071.

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On 16 December 2009, the UK Supreme Court held a state-funded Jewish school to be guilty of discrimination based on ethnic origin in the way it operated its admissions policies. The Jewish Free School (JFS), one of the top-performing schools in the country, refused a place to a thirteen year old boy, M., because it did not consider him Jewish. It is a fundamental tenet of traditional Judaism that to be Jewish one must be born of Jewish mother or to a woman who converted into Judaism prior to his/her birth. M.'s father was Jewish by birth, but his mother, who was originally an Italian Catholic, had converted to Judaism with the criteria set by a non-orthodox branch of Judaism. The School's admissions standards only recognized orthodox criteria for conversion as valid, hence deeming neither M. nor his mother to be Jewish.

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Lupovitch, Howard. "Neolog: Reforming Judaism in a Hungarian Milieu". Modern Judaism - A Journal of Jewish Ideas and Experience 40, n.º 3 (12 de septiembre de 2020): 327–54. http://dx.doi.org/10.1093/mj/kjaa012.

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Abstract This article explores the mentality of Neolog Judaism and how its early proponents fashioned a centrist, non-ideological alternative to both Orthodoxy and German-Jewish style Reform Judaism, an alternative that emphasized Judaism’s inherent compatibility with and adaptability to the demands of citizenship. Early proponents of this Neolog mentality, such as Aron Chorin and Leopold Löw, argued that adapting Jewish practice within the framework and systemic rules of Jewish law, precedent, and custom would not undermine a commitment to traditional Judaism in any way, as Orthodox jeremiads predicted; nor would it require the sort of re-definition of Judaism that Reform Jews advocated. Four aspects of Neolog mentality, in particular, laid the foundation for this outlook: a belief that Judaism has always been inherently malleable and diverse; a willingness to see leniency as no less authentic an option than stringency (in contrast to the “humra culture” that has defined Orthodox Judaism for the last two centuries); a preference for unity over schism (contra the secession of Orthodox communities in Germany and Hungary); and the use of halachic precedent and argumentation as a mandatory part of the rationale for innovation.

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Riedel, Mareike. "The difference a wire makes: planning law, public Orthodox Judaism and urban space in Australia". International Journal of Law in Context 16, n.º 4 (diciembre de 2020): 403–21. http://dx.doi.org/10.1017/s1744552320000415.

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AbstractThis paper considers a planning dispute that surrounded the construction of a Jewish religious installation (called an eruv) in the public urban space of an Australian suburb. The aim of this case-study is to examine the role of law in regulating Jewish difference – a topic that has to date received little attention in the socio-legal literature concerned with the governance of religious diversity. In analysing residents’ objections to the eruv, the paper explores long-standing anxieties about Jewish particularity in Australia and beyond as they surfaced in opposition to the eruv. It shows how the law continues to exclude certain forms of Jewish difference that are perceived as transgressing dominant religious and racial norms. Moreover, the paper highlights the particular ways in which planning law assigned value to these anxieties and legitimised the marginalisation of Orthodox Jews, emphasising the significance of local law as a site for exclusion and inequality.

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Magid, Shaul. "Loving Judaism through Christianity". Common Knowledge 26, n.º 1 (1 de enero de 2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.

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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in 1958. Rufeisen, while permitted to move to Israel to join a Carmelite monastery in Haifa, was denied the right to immediate citizenship of Israel which the Law of Return guarantees to all bona fide Jews. And this particular Soloveitchik has largely been forgotten, given the limits of Jewish interest in the New Testament and of Christian attention to rabbinic literature. This article explores the complex and vexing questions that the careers of these two men raise about the elusive distinctions between Judaism and Christianity, on the one hand, and, on the other, between the Jewish religion and Jewish national identity.

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Czimbalmos, Mercédesz. "Yidishe tates forming Jewish families". Nordisk judaistik/Scandinavian Jewish Studies 31, n.º 2 (12 de diciembre de 2020): 21–40. http://dx.doi.org/10.30752/nj.97558.

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Jewish communities often do not endorse the idea of intermarriage, and Orthodox Judaism opposes the idea of marrying out. Intermarriage is often perceived as a threat that may jeopardise Jewish continuity as children of such a relationship may not identify as Jews. When a Jewish woman marries out, her children will in any case become Jewish by halakhah – the Jewish law – by which Judaism is inherited from mother to child – and thus usually faces less difficulties over acceptance in Jewish communities. Even though the Torah speaks of patrilineal descent, in post-biblical times, the policy was reversed in favour of the matrilineal principle, and children of Jewish men and non-Jewish women must therefore go through the conversion process if they wish to join a Jewish congregation according to most Jewish denominational requirements. The aim of this article is to analyse what happens when Jewish men, who belong to Finland’s Orthodox communities, marry out. Do they ensure Jewish continuity, and raise their children Jewish, and how do they act as Yidishe tates – Jewish fathers? If yes, how do they do so, and what problems do they face? These questions are answered through an analysis of thirteen semi-structured in-depth interviews conducted with male members of the Jewish Community of Helsinki and Turku in 2019–20.

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DaDon, Kotel. "Role of the wife in the Jewish marriage in Old Testament Scripture, in Jewish law, and in Rabbinic literature". Kairos 12, n.º 2 (15 de noviembre de 2018): 129–58. http://dx.doi.org/10.32862/k.12.2.2.

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The article is divided into three main sections: the first section analyzes the wife’s role in the Jewish marriage, as well as various questions which are inseparable from her status in Judaism, such as social life, equality, and polygamy. The second section deals with the institution of marriage in Judaism, the very wedding ceremony, and various practical questions which may arise during the wedding and later. These include issues such as the ketubah and divorce. In the last section of this article, the author seeks to present the Judaistic stance toward violence against women, especially towards beating up and raping, and he ends with the Judaistic view on how we should treat our wives. The author analyzes the aforementioned topics from the Old Testament Scripture, the Jewish law, and the Rabbinic literature from the days of Talmud until today. The author breaks down these questions based on a series of sources from the Rabbinic literature, from the days of Talmud, through the Middle Ages, all the way to the modern Rabbis, and the literature which has been translated into Croatian for the first time. The texts have been translated from Hebrew and Aramaic by the author himself.

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Radchenko, Liudmyla. "Bratslav Hasids: historical aspects of the origin and functioning of the orthodox movement in Judaism". ScienceRise, n.º 2 (30 de abril de 2021): 15–22. http://dx.doi.org/10.21303/2313-8416.2021.001788.

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The object of research: Bratslav Hasids as a component of the orthodox movement in Judaism. Investigated problem: historical aspects of the emergence of the orthodox movement in Judaism, the reasons for its spread among the Jewish population of Volhynia, Galicia and Podillya. The main scientific results: the historical aspects of the origin of the orthodox movement in Judaism, the reasons for its spread among the Jewish population of Volhynia, Galicia and Podillya, as a way to achieve the formation of the Jewish religion are analyzed. The role of one of the most influential movements of Bratslav Hasids, founded and led by Rabbi Nachman of Bratslav, the main guidelines of his teachings, the reasons for its rapid spread among the communities of Ukraine and many countries, the place of tzaddiks (righteous) – heirs-mediators between God and believers. Highlights the thorny path that believers took to obtain permission to celebrate the Jewish New Year – Rosh Hashanah, other holidays at the grave of his teacher and mentor, to resolve issues regarding the coordination and construction of the synagogue of the Pantheon-Temple of Rabbi Nachman, hotel, mikvah (ritual pool) for recitation before prayer), other objects. A prominent place in the study is identified by the problems of pilgrims arriving in Uman, their resettlement, everyday life, relations with the local population, law enforcement agencies, security issues and more. Given the growing interest in the teachings of Tzaddik Nachman, the phenomenon of this phenomenon needs further study. The area of practical use of the research results: the results of the study can be used by public administration and local government in determining public policy in the field of religion, mechanisms for solving its current problems, during the development and teaching of courses on public administration, history of religion, world history and history of Ukraine. Innovative technological product: on the basis of numerous sources, materials, some of which are introduced into scientific circulation for the first time, a significant gap is filled in ideas about the process of religious orthodox movement in Judaism, the reasons for its spread in Ukraine and many countries and the problem of pilgrims coming to Uman, which contributed to the transformation of the city of Uman into the world capital of Bratslav Hasids. Scope of the innovative technological product: the practice of forming, implementing and improving the system of state regulation by religious organizations.

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Richarz, Monika. "Mägde, Migration und Mutterschaft". Aschkenas 28, n.º 1 (23 de noviembre de 2018): 39–69. http://dx.doi.org/10.1515/asch-2018-0003.

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Abstract This article casts light on the situation of the 18th century Jewish underclass by using the example of maid servants. Serving as a maid was the most widespread occupation for Jewish women in the early modern era. Forced to migrate and to live unmarried in the house of a Schutzjude (Jew living under the protection of the authorities), maids were subjected to two rigid legal systems: the local Jewish law and the general law for menials that also applied to Christian servants. Because their families were often too poor to give them a dowry or to acquire authority protection, their chances of marriage were limited. And yet, Jewish maids had the highest number of illegitimate children, often fathered by middle-class Jews. Maids who became pregnant out of wedlock were branded as whores and dismissed. The councils of Jewish parishes were constantly involved in conflicts between parish members and migrant servants. Many maid servants tried to improve their difficult social situation by leaving Judaism.

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Hofri-Winogradow, Adam. "The Muslim-Majority Character of Israeli Constitutional Law". Middle East Law and Governance 2, n.º 1 (2010): 43–80. http://dx.doi.org/10.1163/187633710x12628514527560.

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AbstractThis article offers a novel interpretation of Israel's constitutional discourse. It is well-known that despite its Jewish majority, Israel orders marriage and divorce in a manner similar to that prevalent in most Muslim-majority countries: by granting the traditional religious community courts of the various religious groups which make up its population exclusive jurisdiction over community members' matters of marriage and divorce. What is less well known is that Israel's constitutional discourse, too, fits a pattern common in Muslim-majority jurisdictions, in espousing a double commitment to both a religion—in Israel's case, Judaism—and human rights. The Israeli Supreme Court has for decades emphasized Israeli constitutional law's commitment to liberalism and human rights while de-emphasizing its commitment to religion. Consistently with this approach, the Court has considered Israel's marriage regime an anachronistic blot on the law, and has constructed an alternative, civil marriage regime to serve the needs of Israel's secular liberals, whose views the Court often echos. I argue that the Court should strive to render its liberal policy choices more palatable for Israel's conservatives, by presenting them as the results of a harmonization of the religious and human rights pillars of Israel's constitutional discourse, investing in a close analysis of religious texts directed at legitimating those choices, where possible, in religious terms. A recent Israeli case hints in this direction. I conclude by suggesting that Israel's Muslim-majority type marriage regime, updated to include a civil marriage alternative, could be seen as a reflection of its complex constitutional order.

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Winther, Judith. "Rabbi Avraham Yizhak HaCohen Kook: between exile and messianic redemption". Nordisk Judaistik/Scandinavian Jewish Studies 9, n.º 2 (1 de septiembre de 1988): 69–81. http://dx.doi.org/10.30752/nj.69427.

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Until the 19th century and to a certain extent, somewhat into the 20th century, most adherents of traditional, orthodox Judaism were reluctant about, or indifferent towards the active realistic Messianism of Maimonides who averred that only the servitude of the Jews to foreign kings separates this world from the world to come. It follows that important sections of Jewry opposed the budding Zionist idea. Zionism was an abomination in that it would substitute a purely human form of redemption for a redeemer sent by God, and therefore appeared to incite rebellion against God. Rabbi Kook’s teaching was an innovative interpretation of Zionism, not in terms of halakha, Jewish law, but in terms of the Jewish religion as a belief system. He tried to understand the secular Zionist world view, attempted to see redemption as a multi-step process, visualized the Land of Israel as a spiritual centre, and imbued its centrality, although profanely based, with religious significance.

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Tesis sobre el tema "Marriage (Jewish law) Orthodox Judaism"

Charlap, Yaakov. "Medieval and modern halakhic attitudes on the applicability of Biblical rabbinic law concerning the Seven Nations and the ancient pagans to contemporary non-Jews : a study in Halakhah, exegesis and history". Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22570.

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This thesis focuses on two issues among the many comprising the broad subject of the relationship between Jews and non-Jews according to Jewish law. The issues are: (1) the prohibition against selling real estate in the land of Israel to non-Jews; and (2) the prohibition against intermarriage.
The prohibition against selling real estate in the land of Israel to non-Jews is based upon a Rabbinic interpretation of the phrase "lo Tehanem" from Deut. 7:2. In the period of the "Rishonim" (from Maimonides till Radbaz) the general view was that this prohibition was still in force and applied to contemporary non-Jews. From the beginning of the modern era, however, this prohibition, as a result of the new reality facing the struggling Jewish settlement in the land of Israel, became problematic.
The prohibition against intermarriage underwent a reverse development. During the Talmudic period most of the Rabbis, guided by the context of the Biblical text, argued that the Biblical prohibition only concerned the "Seven Nations" who used to live in Canaan at the time of the conquest and the settlement. But at the beginning of the modern era a rabbinic consensus gradually emerged that this Biblical prohibition related not only to the "Seven Nations" or "Ancient Pagans", but to all non-Jews at all times. (Abstract shortened by UMI.)

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Miller, Bernice. "An investigation of the interrelationship between group commitment, religiosity, marital adjustment and attitude to divorce in the Jewish ethnic group". Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002528.

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The purpose of this research was to investigate the interrelationships between marital adjustment, group commitment, religiosity and attitude to divorce in the Jewish group. It amounted to a within group empirical study of the Jewish community of Cape Town. Research, to date, has focused on marital stability where researchers have found that Jews have lower divorce rates than the general population. The present study attempted to assess the psycho-social outcomes of group commitment in the form of marital adjustment, thus bridging the gap between marital quality and marital stability in the Jewish group. On a wider level, the purpose of this research was to assess whether a social structural framework, utilizing the concept of social integration, is a perspective that can be used in explaining variations in marital adjustment. The following were the findings of the research : Religiosity was correlated to group commitment but not to marital adjustment; group commitment was correlated to marital adjustment; a negative attitude to divorce was not correlated to marital adjustment, group commitment or religiosity.

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Southwood, Katherine. "Ethnicity and the mixed marriage crisis in Ezra 9-10". Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669966.

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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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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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Libros sobre el tema "Marriage (Jewish law) Orthodox Judaism"

Picard, Ariel. ha-Pesiḳah ha-hilkhatit bat yamenu ṿe-hitmodedutah ʻim beʻayat ha-hitbolelut. Ramat Gan: Merkaz Rapaporṭ le-ḥeḳer ha-hitbolelut ule-ḥizuḳ ha-ḥiyoniyut ha-Yehudit, Universiṭat Bar-Ilan, ha-Faḳulṭah le-madaʻe ha-Yahadut, 2003.

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Picard, Ariel. ha- Pesiḳah ha-hilkhatit bat yamenu ṿe-hitmodedutah ʻim beʻayat ha-hitbolelut. Ramat Gan: Universiṭat Bar-Ilan, ha-Faḳulṭah le-madaʻe ha-Yahadut, 2003.

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Weinberger, Moshe. Jewish outreach: Halakhic perspectives. Hoboken, NJ: Ktav Pub. House, 1990.

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Adam, Mintz y Schiffman Lawrence H, eds. Jewish spirituality and divine law. New York: The Michael Scharf Publication Trust of the Yeshiva University Press, 2005.

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Wolowelsky, Joel B. Women, Jewish law and modernity: New opportunities in a post-feminist age. Hoboken, NJ: KTAV Pub. House, 1997.

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Bernheim, Gilles. Un rabbin dans la cité. Paris: Calmann-Lévy, 1997.

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The men's section: Orthodox Jewish men in an egalitarian world. Waltham, Mass: Brandeis University Press, 2011.

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Ellenson, David Harry. Between tradition and culture: The dialectics of modern Jewish religion and identity. Atlanta, Ga: Scholars Press, 1994.

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Jachter, Chaim. Gray matter: Discourses in contemporary halachah. [Teaneck, NJ: C. Jachter, 2000.

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Jachter, Chaim. Gray matter =: [Ṿe-zot li-Yehudah] : discourses in contemporary Halachah. [Teaneck: H. Jachter], 2000.

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Barnett, Michael N. "Heine’s Law and Jewish Foreign Policies". En The Star and the Stripes. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691165974.003.0002.

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This chapter offers a manual for understanding the foreign policies of the American Jews, exploring how their beliefs were an outgrowth of, primarily, the American experience, and, secondarily, the world. It begins by situating American Jews in historical context, contrasting their history with that of the Jews of Western and Eastern Europe, and highlighting how the American experience explains American Jewry's affinity for liberalism and non-Orthodox Jewry. These commitments explain the rise and endurance of the political theology of Prophetic Judaism, which, in turn, explains American Jews' cosmopolitan sensibility when addressing the Jewish Problem and the Jewish Question. The chapter ends with a discussion of the foreign policy of a transnational people and considers how the foreign policy process is informed by the linking of identity, interests, and institutions.

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Waxman, Chaim I. "Introduction". En Social Change and Halakhic Evolution in American Orthodoxy, 1–30. Liverpool University Press, 2017. http://dx.doi.org/10.3828/liverpool/9781906764845.003.0001.

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This chapter introduces Orthodox Judaism, which is viewed phenomenologically, defined broadly, and recognized in the systems of beliefs and practices maintained by Orthodox Jews. It mentions the halakhah or Orthodox religious law that conceives the ‘practices’ part of the Orthodox Jewish system. It also reveals Orthodox Jewish practices that are not pursued to accord with halakhah but can be characterized as minhag or custom. The chapter looks at Orthodox Judaism in America since the nineteenth century and examines a series of halakhic changes or changes in what is deemed to be proper Orthodox conduct. It explains the various directions in which ‘acceptable’ Orthodox behaviour is developing from a social and psychological perspective.

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Polyan, Alexandra y Ekaterina Karaseva. "Economic Transformation of “Hakhnasat Kala” Custom: a Case of Moscow Choral Synagogue Community". En Slavic & Jewish Cultures Dialogue Similarities Differences, 235–55. Sefer; Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/2658-3356.2020.12.

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This paper deals with the question of transformations experienced by a custom named “hakhnasat kala” in modern Russian Jewish community. The commandment to fulfill “hakhnasat kala” was first mentioned in Talmudic literature as a precept to glorify the groom and the bride, but later, in 17th–18th centuries in Ashkenaz, it obtained a new interpretation: the community should provide a poor bride with dowry, so that she could get married – and thus needy girls were prevented from becoming socially marginalized or baptized. In modern Russian Jewish community (and, as it turned out later, among Russian-speaking ultra-orthodox Jews in Israel) the term “hakhnasat kala” is applied to a completely new practice – crowdfunding for wedding ceremony of a couple who have already chosen each other as partners or have been living in a civil marriage and who have returned or converted to Judaism. Unlike the traditional situation, in which the wedding costs were covered by donations of guests, in this case Internet users who feel empathic for the couple become sponsors of the wedding, and its beneficiaries are high-ranked community members. Thus, organizing an expensive wedding ceremony becomes for the couple a kind of confirmation of their status within the community. One such case which took place in Moscow choral synagogue community in 2019 is analyzed in detail. Conclusions about the structure and hierarchy in the community, its economics, and the role of crowdfunding in modern Russian Orthodox Judaism are made.

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Berger, David. "What Must Be Done?" En Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 143–48. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0015.

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This chapter proposes some solutions to the fundamental transformation of Judaism. The most important principle is that no messianist should be treated as an Orthodox rabbi or functionary in good standing. No messianist should serve as a communal or synagogue rabbi, or appointed as Jewish Studies principal or teacher in an Orthodox yeshiva. In addition, messianist institutions, no matter how many ‘good things’ they do, must be excluded from the Orthodox community. If the messianic faith of Judaism is to survive intact, these guidelines must be followed even in difficult cases. The chapter then turns to more detailed issues of Jewish ritual law. The messianist belief in itself, with its abolition of Judaism's criteria for identifying the Messiah, is seen by some as heresy.

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Berger, David. "On False Messianism, Idolatry, and Lubavitch". En Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 91–94. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0010.

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This chapter describes how, in the autumn of 1995, the author published an article in Jewish Action, the journal of the Union of Orthodox Jewish Congregations of America, which decried the silence of rabbinic leaders about the declaration on the part of many Lubavitch hasidim that the late Rebbe is the Messiah. This silence, the author argued, combined with the treatment of messianists as Orthodox Jews in good standing, fundamentally transforms Judaism, betrays the messianic faith of the ancestors, and grants Christian missionaries victory with respect to a key issue in the millennial debate between Judaism and Christianity. At its annual convention in June of 1996, the Rabbinical Council of America responded to this challenge with a declaration that ‘there is not and never has been a place in Judaism for the belief that Messiah son of David will begin his messianic career only to experience death, burial, and resurrection before completing it’. In the aftermath of both the article and the RCA resolution, defenders of Lubavitch presented sources which allegedly demonstrate the acceptability of this patently un-Jewish doctrine. They argued that Lubavitch hasidim, unlike Christians, observe Jewish law and do not regard their Messiah as the Deity.

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Cohen-Almagor, Raphael. "The Monopoly of Jewish Orthodoxy in Israel and Its Effects on the Governance of Religious Diversity". En The Problem of Religious Diversity. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474419086.003.0011.

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Israel is a Jewish democracy. The differences between Judaism and liberal democracy are not easily reconcilable. This chapter outlines the difference between liberal and illiberal societies. It argues that the lack of separation between state and religion leads to discrimination against non-Orthodox Jews in the private sphere, in conducting their most personal issues of marriage and divorce. It further argues that lack of separation between state and religion contributes to the discrimination against Israeli-Palestinian citizens in the public sphere. The majority of Israeli-Jews feel a strong sense of belonging and affinity to the State of Israel and for Judaism. For most of them it is important to live in Israel and to be part of Israeli society and the Jewish people (Arian and Keissar-Sugarmen 2012: 12). The majority of Israeli-Jews deeply appreciate religion yet they see it as a matter of personal choice, not as an overwhelming dictate from above.

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Golemon, Larry Abbott. "Building a New Zion". En Clergy Education in America, 119–54. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0005.

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The fourth chapter describes the rise of Jewish seminaries in America and their reconstruction of the tradition in the light of modern scholarship. Two traditions of schooling—one Reformed the other Conservative—are explored. The founder of Hebrew Union College (HUC), Isaac Wise, developed a curriculum for a “progressive and enlightened” Judaism that could engage with American education and culture. Moses Mielziner prepared a widely used introduction to the Talmud that argued for the reasoned development of halakah (law) from a more historical reading of the Torah. HUC included reforms of the Siddur or prayer book, egalitarian synagogue life for men and women, and a view of an “American Zion” as the best hope for Jewry. Jewish Theological Seminary (JTS) was founded by the Orthodox rabbi Sabato Morais to advance a unified, developmental understanding of Judaism according to the Breslau school in Germany. Under Solomon Schechter, JTS became one of the world centers of Wissenschaft des Judentums (or modern study of) as it mobilized rigorous text-critical scholarship, historical studies, and the Hebrew language to advance the Jewish tradition.

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Schainker, Ellie R. "Relapsed Converts and Tales of Marranism". En Confessions of the Shtetl. Stanford University Press, 2016. http://dx.doi.org/10.11126/stanford/9780804798280.003.0006.

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Chapter 5 analyzes narratives of relapsed converts and their multiple cultural fluencies using legal cases of converts suspected of illegally relapsing back to Judaism before 1905 and petitions for relapse after the legalization of apostasy in 1905. Imperial sponsorship of Russian Orthodoxy combined with the criminality of Orthodox deviance until 1905 created an environment in which Jewish converts often lived in the interstices of communal and confessional life, defying clear religious categorization. Relapsed converts and their tales of marranism, or secret Jewish practice, called into question the confessional state’s strategy of mapping identity and community onto confessional ascription-- especially in the wake of the cantonist episode when legal and chosen religious identities were often at odds. As church and state officials grappled with these difficulties, relapsed converts and their defenders tried to inscribe their cultural mobility into imperial law through freedom of conscience measures.

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