Bibliografías temáticas / Marriage (Jewish law) Orthodox Judaism. Jewish women

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

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. Jewish women"

1

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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2

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

1

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. Jewish women"

1

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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2

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

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3

Haiman, Ḥayah Sh. Le-hatḥil be-regel yamin: Madrikh Torani le-shalom bayit. Yerushalayim: Feldhaim, 2011.

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4

Ross, Tamar. Armon ha-Torah mi-maʻal lah: ʻal ortodoḳsyah u-feminizem. Tel Aviv: ʻAlma, 2007.

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5

Ellinson, Getsel. Partners in life: A guide to the rabbinic sources. [Jerusalem ?]: Eliner Library, Dept. for Torah Education and Culture in the Diaspora, World Zionist Organization, 1998.

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6

Saul Lieberman and the Orthodox. Scranton, PA: University of Scranton Press/Weinberg Judaic Studies Institute Center, 2007.

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7

Nissel, Menachem. Rigshe lev: Tefilatan shel nashim : be-hashḳafah, halakhah u-minhag. Yerushalayim: Hotsaʼat "Targum", 2005.

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8

Mosheh, Yitsḥaḳ. Sefer Ḳedushat Mosheh: Kolel pisḳe halakhot, sheʼelot u-teshuvot u-musar be-hilkhot tseniʻut ṿe-ḥaye ishut ben baʻal le-ishto. Bene Berak: Yitsḥaḳ Mosheh, 2009.

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9

Mosheh, Yitsḥaḳ. Sefer Ḳedushat Mosheh: Kolel pisḳe halakhot, sheʼelot u-teshuvot u-musar be-hilkhot tseniʻut ṿe-ḥaye ishut ben baʻal le-ishto. Bene Berak: Yitsḥaḳ Mosheh, 2009.

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10

Aharoni, Daṿid ben Yosef. Sefer Binyan shalem: Kelim li-veniyat ha-bayit ha-Yehudi ṿe-hadrakhah be-ḥaye ha-niśuʼin. Yerushalayim: Mishpaḥat Aharoni, 2004.

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Capítulos de libros sobre el tema "Marriage (Jewish law) Orthodox Judaism. Jewish women"

1

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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