By Association for Jewish studies
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The quantity is a statement on 1 Enoch chapters 91-108 that starts with the Ethiopic textual content culture but in addition takes the Greek and Aramaic (Dead Sea Scrolls) facts into consideration. This component of 1 Enoch, which incorporates fabric from at the very least 5 assorted files composed your time through the second century BCE, presents a window into the early levels of the reception of the earliest Enoch culture, because it was once being negotiated on the subject of elitist spiritual rivals, at the one hand, and on the subject of different Jewish traditions that have been flourishing on the time.
The essays during this assortment, written by way of a pioneering interdisciplinary student, take care of the jobs of pictures within the building of stereotypes and the kinds of distinction as represented in texts—in excessive literature, in clinical literature, in art—from the final fin-de-si? cle to our personal. Intensely engaged within the cultural politics of lifestyle and aware of how texts replicate and form our social practices, they deal basically with representations and self-representations of “Jews” some time past 100 years and concentrate on the query of the buildings of the Jew’s physique in artwork and literature.
Via shut readings of texts similar to Ezra-Nehemiah. Philo of Alexandria, and 4Ezra, Hindy Najman develops the assumption of a discourse tied to a founder, illuminating the nexus among revelation, interpretive authority, and the hunt for perfection in anci
Moses Mendelssohn (17291786) used to be the most well known Jewish philosopher of his day and one of many best-known figures of the German Enlightenment, incomes the sobriquet the Socrates of Berlin’. He was once completely interested by the significant factor of Enlightenment spiritual considering: the inevitable clash among cause and revelation in an age contending with person rights and spiritual toleration.
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Extra resources for Association for Jewish studies 2003-27(1)
28. "And so it is possible to find a connection between the idea of the injuredprophet'sblood, which brings atonementto the people of Israel, and the Christologicalidea of Jesus' blood which atones for the original sin. 29. I Kings 20:38. This correspondsto the Lord (Jesus) who disguised himself and assumed the figure of a man. According to ibn Caspi, the Jews' attack on Jesus was an act of grace, as were the blows and injurydone the prophet, both actions coming at the behest of God. Ibn Caspi emphasizes the honor Jesus bestowed on the Jews in choosing them to put him to death, illustratinghis point with the practice of kings in surrenderingonly to those of equal rank.
The archbishoprequestedfrom the Jews that they desist from then on in making usurious loans, and that they be satisfied with receiving the principle in repayment for past loans. Ben Simeon's replies in Herskowitz,Judeo-Christian,pp. See R. Chazan,"Anti-UsuryEffortsin Thirteenth-Century Narbonne and the Jewish Response,"PAAJR,XLI-XLII (1973-1974), pp. 45-67, which locates the dispute in the year 1247 or 1248 (p. 48, n. 12). H. Merhavia,"The Time of the TractMilhemetMisvah (Parma Manuscript 155/2749)" (Hebrew), Tarbiz(1976), pp.
32-33), a voice in the heavens expresses this justification. G. Marcus,"The Santificationof the Name in Ashkenaz andthe Story of RabbiAmnon of Magenza"(Hebrew),inY. Gafni andA. , Sanctityof Lifeand Martyrdom:Studies in Memoryof Amir Yekutiel(Jerusalem:The ZalmanShazarCenter, 1992), (Hebrew), pp. 137-138, who interpretsthe midrashas a Jewish counterclaimto Christiandenunciations,noting that the atoning death of the ten scholars ("thecollective image of Jesus")means that the Jews should no longer have to suffer for the sale of Joseph and the crucifixion of Jesus, even if they were deserving of such from a Christianpoint of view.