Hasil untuk "Judaism"

Paula Fredriksen

Judaism was not Paul’s background, but his context, and much of his gospel’s content. Modern Pauline Studies, however, often see Paul’s mission as an expression of what he found wrong with Judaism, a Judaism that supposedly discouraged relations with Gentiles. This essay investigates all the various ways that Jews and Gentiles comfortably cohabited the Graeco-Roman Diaspora. What spurred Paul’s mission was not a critique of an ethnically exclusive Judaism, but his conviction that, in Christ, the end times had arrived. Accordingly, he taught that Gentiles should repudiate their own gods and commit exclusively to the worship of Israel’s god. Paul’s contest was not with Jewish law. It was with pagan gods. Both his mission and his message place him firmly within the pluriform Judaism of his time, a Judaism that took its place within the god-congested world of first-century Mediterranean paganism.

CJS Editors

Y. Tzvi Langermann

A strong case can be made that the concept of naskh, “abrogation” or “annulment”, was the most potent weapon in the arsenal of Muslim polemicists seeking to convert Jews (Burton‘s <i>Encyclopaedia of the Qurʾān</i> is highly informative but deals almost exclusively with naskh in its internal Islamic contexts, e.g., hermeneutics and legal theory). <i>Naskh</i> did not necessarily involve any rejection of Jewish scripture or tradition as fraudulent or corrupt. It rested on the simple premise, explicitly confirmed by the Qur’an, that the deity may alter or replace His legislation over the course of time. In the first part of this paper, I will briefly review the topic, adding some texts and observations that, to the best of my knowledge, have not appeared in the academic literature (comprehensively surveyed in Adang’s <i>Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm</i>, 1996; also in Adang and Schmidtke’s Polemics (Muslim-Jewish) in <i>Encyclopedia of Jews in the Islamic World</i>, 2010). The bulk of this paper will consist of a fairly detailed summary of an unpublished tract on <i>naskh</i> written by Rashīd al-Dīn Faḍlullāh Hamadānī (RD) (1247–1318), himself a Jewish convert to Islam and a monumental politician, cultural broker, historian, and author.

Laura Wiseman, Daniel Held, Karen Gazith

Günter Stemberger

Yasin Meral

Abraham ibn Daud (d. 1180) was one of the leading Jewish scholars of Spain. The Spanish lands witnessed wars among Almoravids, Almohads, and Christian kingdoms during his lifetime. Ibn Daud defended Judaism against the criticism leveled against Judaism by Muslims and Christians. Apart from this, Ibn Daud also responded to the criticism of the Karaite Jews against the Rabbinic Jews. Ibn Daud wrote two main works in defense of Judaism, one on faith and the other on the authenticity of the Rabbinic tradition. One of them is al-ʿAḳīdetu'r-Rāfiʿa, which he wrote in Arabic, and the other is Sefer ha-Qabbalah, which he wrote in Hebrew. Sefer ha-Qabbalah, written against the criticisms of the Karaites, tries to prove that Rabbinic Judaism came uninterruptedly from Moses. Ibn Daud, known as the first Aristotelian Jewish thinker, tries to show the superiority of Jewish belief in the light of Aristotelian philosophy in his main work entitled al-ʿAḳīdetu'r-Rāfiʿa. In this work, the author replies to the Muslim claims of abrogation and falsification. This article examines Ibn Daud’s answers about abrogation and falsification. While doing this, it tries to determine the possible sources of Ibn Daud and the works from which he benefited. This article also attempts to answer which Muslim author Ibn Daud read the claims about abrogation and falsification.

Johanna Bokedal

For Jews, the Jerusalem Temple is the historical focus of ritual practice and pilgrimage. After its destruction in 70 ce, synagogues gradually became important centres for community and ritual, yet the Temple remained a symbolic site of hope and longing in diasporic Judaism in manifold ways. By means of a case-study of a fifth-century synagogue in the town of Sepphoris, this article examines the synagogue and its mosaic floor to consider the hypoth­esis that the Jews that commissioned and used this synagogue had a self-categorised religious identity (cf. Turner et al. 1987) which referenced a symbolic universe of the Temple (cf. Berger and Luckmann 1966) and can be studied through visual, material and ritual symbols. It is further suggested that material and visual evidence must be seen in relation to the rituals performed in the synagogue, and the synagogue itself.

Hüseyin Halil

The earlier encounter of three monotheistic religions (Christianity, Judaism and Islam) dates back to the first quarter of the 7th century AC when the Qurʾān was revealed to Muḥammad, the prophet of Islam, so that he could warn the polytheistic tribes and the people of the book who had allegedly corrupted Abraham’s belief system. In the understanding of this new religion that is based on the same religious and cultural roots as the previous two religions (Christianity, Judaism), Qurʾānic theological perspective and narrative are final revisions made by God and revealed to the prophet Muḥammad. So, the first meetings between them began under the shadow of these sorts of challenges. These encounters caused a contention as to which side has more coherent, reasonable and divine understanding of God, rather than providing agreeable, inclusive and egalitarian dialogue. Therefore, in this article, we will firstly examine the role played by the Qur'ānic verses and major exegetes who have represented the interpretative tradition in Islamic culture for centuries. Secondly, with the concept of the human-centrism, we will bring a new approach to the God-centred dialogue which was almost restricted to the theological competition, to sort out the challenges caused by this contention.

Emanuela Trevisan Semi

Lucas F.W. Wilson

Bernice Eisenstein’s I Was a Child of Holocaust Survivors demonstrates how hand-me-downs function as physical links that Eisenstein uses when attempting to bridge the gaps between herself, her late father, and his Holocaust past in order to address her postmemory; however, as much as these hand-me-downs allow her to address her postmemories, they reinscribe inherited traumas that stem from her father’s Holocaust past. Eisenstein’s work serves as a generative example of how the second generation’s relationships to such clothing often reflect how they inherit and are “dressed in” their postmemories. L’ouvrage de Bernice Eisenstein, I Was a Child of Holocaust Survivors, montre comment les vêtements usés fonctionnent comme des liens physiques qu’Eisenstein utilise pour tenter de combler le fossé entre elle-même, son défunt père et le passé de l’Holocauste de ce dernier, afin d’aborder sa post-mémoire ; cependant, autant ces vêtements lui permettent d’aborder sa post-mémoire, autant ils réinscrivent les traumatismes hérités du passé de l’Holocauste de son père. Le travail d’Eisenstein sert d’exemple génératif de la façon dont les relations de la deuxième génération avec ces vêtements reflètent souvent la façon dont ils héritent et sont « habillés » de leurs post-mémoires.

Ira Robinson

In November 1944, Rabbi Pinchas Hirschprung published a memoir of his escape from Nazi-held Europe entitled Fun Natsishen Yomertol: Zikhroynes fun a Polit [From the Nazi Vale of Tears: Memoirs of a Refugee]. This book is remarkable from several important perspectives. It is one of the earliest examples of Holocaust survivor memoirs, written and published while the systematic destruction of European Jewry was ongoing. It thus enables us to see the way the Holocaust was approached before the pattern of survivor memoirs was fully developed. It is also one of the rare examples of a twentieth-century Orthodox rabbinical autobiography. From an examination of his memoir, Rabbi Hirschprung obviously saw his narrative as a continuation of the chronicles of massacres and other disasters befalling Jewish communities in the past. This book enables us to perceive the ways in which a young Orthodox rabbi reacted to some of the most important moral, intellectual, and political challenges facing Jews in the twentieth century and how he attempted to relate them to previous trials and persecutions of the Jewish people.

Flemming André Philip Ravn

Review of Bill T. Arnold and John H. Choi's A Guide to Biblical Hebrew Syntax, 2nd edn (Cambridge University Press, 2018).

Ruth Illman

This review article describes and analyses the development of the journal Nordisk judaistik / Scandinavian Jewish Studies (NJ) since its founding in 1975. It discusses the editorial policies and practices of the journal as these have taken shape over the decades, focusing on the thematic and disciplinary points of emphasis that have been central to NJ. The article also discusses the challenges related to digitising the journal and rejuvenating it as an open-access peer-review journal, posing the question of how NJ can meet the requirements of transparency, critical analysis and technical excellence set by the current scholarly community and the international financing bodies within the field of Jewish studies.

Safia Farhadi (Iran), Abozar Andalib (Iran)

The divine religions, because of their relevance to nature and the general rules, have a single direction and method, and because they are rooted in one source and their teachings are derived from divine revelation, they share basic doctrinal issues as well as some sub-topics; The issue of hijab is one of these issues. In this article, the necessity of covering and its importance and place in the three religions of Judaism, Christianity and Islam were discussed. Hijab and covering have a special place in all religions and sects and one of the main reasons is that hijab and chastity is a natural thing. If one looks at the national costumes of the countries of the world, one can clearly see the hijab and the covering of women, which shows that the hijab was common among most nations of the world - and throughout history - and did not belong to a particular religion or nation.

Christian Self-Definition, T. Donaldson

Muhammad Anis, Dr. Irfan Ullah

ABSTRACT Hoarding is considered (Ihtikar) very abhorring and objectionable. It is the practice of keeping something in store and not bringing the same to the market so that prices may rise owing to this artificial dearth of supply in the market. Each religion of the world has agriculture rules. In these, rules about Hoarding play an important role. In non Semitic religions Hinduism is the largest religion of the world. Similarly in Semitic religions Islam is the second and Judaism is considered in third stage. All these three religions and there followers have good relation with agriculture .But among this, Islamic rules considers one of the best rules in the world. Because Hinduism agriculture rules affected by cast system and the other side Judaism rules is affected by customs and traditions. But still there are some points on which Hinduism, Judaism and Islam are completely supporting each others. Hoarding rules is one of them. This paper is consisting on hoarding rules in Hinduism, Judaism and Islam.

Eben Scheffler

After referring briefly to the fantasies regarding the origins of Christianity as elicited by the discovery of the Dead Sea Scrolls in 1947 (Dupont-Sommer, Allegro, Thiering), the purpose of the contribution is to put the Jesus movement into relief in the context of first-century Judaism. The identity of the Qumranites is argued to be Essene scribes. The identity, ideology and practices of the latter are compared with those of Jesus of Nazareth and the movement he elicited using the following rubrics: (1) Jesus, the teacher of righteousness and the powers that be; (2) asceticism versus itinerary charismaticism; (3) caring versus lack of caring for the sick, poor and marginalised; (4) elitist priests and scribes versus lower-class peasants; (5) the interpretation of the law; (6) religious and daily practices (baptism, ritual meal, sacrifice, prayer, community of possessions, scribal activity); (7) religious views or ideology (kingdom of God, the new covenant, light and darkness, politics). The result is a picture of Jesus (with his focus on human suffering) in sharp relief versus Qumran and facets of the early church.

P. Flesher, B. Chilton

Rangar H. Cline