Hasil untuk "Judaism"

Loay Zaknoun, Salman Zarka, Ygal Plakht et al.

Abstract Background The use of medical cannabis has been increasing significantly worldwide, including in Israel, a country characterized by substantial religious diversity. This study examines the influence of religion on physicians’ and nurses’ attitudes toward medical cannabis use, focusing on four primary religions in Northern Israel: Judaism, Islam, Christianity, and the Druze faith. Methods A descriptive cross-sectional study was conducted at the Ziv Medical Center in Northern Israel, involving 395 physicians and nurses. Participants completed a structured questionnaire based on a modified version of the Medical Marijuana Questionnaire (MMQ), assessing their attitudes toward the medical benefits and risks of cannabis. Data were analyzed using ANCOVA and mixed-design ANCOVA models, controlling for covariates including age, gender, religiosity, profession, educational level, and exposure to cannabis use among acquaintances. Results Statistical analyses revealed significant differences in attitudes toward medical cannabis across religious groups. After adjusting for demographic and background variables, Jewish and Christian participants reported significantly more favorable attitudes regarding the medical benefits of cannabis, while Muslim and Druze participants emphasized its associated risks. A significant interaction was also found between religious affiliation and attitude type (benefits vs. risks), indicating that religious affiliation moderated the relative evaluation of cannabis’s therapeutic potential versus its harms. These findings suggest that each religion’s unique cultural and ethical frameworks shaped participants’ attitudes. The more permissive attitudes observed among Jewish and Christian participants reflect religious principles that emphasize alleviating suffering, while the cautious attitudes of Muslim and Druze participants align with stricter interpretations of religious guidelines. Conclusions This study identified significant differences in attitudes toward medical cannabis among physicians and nurses from different religious backgrounds in Northern Israel. Jewish and Christian participants expressed more favorable views regarding its medical use, while Muslim and Druze participants exhibited more cautious attitudes. These findings underscore the need for culturally and religiously tailored education and policies to facilitate the integration of medical cannabis into clinical practice.

Магдалена Ю. Крайчева

Magdalena Kraycheva, “Woman in Priesthood” in Orthodox Judaism and Orthodox Christianity. The article focuses on the issue of ‘woman and priesthood relations’ in contemporary Orthodox Judaism and Orthodox Christianity. Modern societal trends are moving towards gender equality. The feminist movement of the 20th century had a significant impact on Judaism, particularly within the liberal branches of Reform and Reconstructionist Judaism. In Christian Orthodoxy, while there is no feminist movement, there have been discussions over the past few decades about the role of women in the priesthood. The ‘secret of gender’ is a central topic in these debates, especially among Christians, due to the central dogma of the Incarnation. While gender equality is not a Christian concept, the idea of Love transcends the Law, in which distinctions between men and women are rooted.

Nóra Dávid

Sin Pan Ho

Unlike Islam, Judaism and Christianity, religions in antiquity were non-confessional and lacked moral instructions for worshippers. Patron–client associations seemed to depict gods-worshipper relations in Paul’s time. In this paper, I argue that Paul in 1 Cor 10:1–4 uses both his former religious traditions and those of the first audience, Jews and non-Jews, to convince them about his novel God–Christ patron–covenant theology. Paul abruptly introduced Moses (10:2), spiritual food/drink (10:3–4a) and Christ (10:4b) into the classic Jewish wandering story in the wilderness to delineate his anti-idol rhetoric throughout 1 Cor 10. Paul paradoxically warned the first audience against their idol-worshipping lifestyles by utilising and transforming Jewish Shema worship into a binitarian God–Christ covenantal relation, and idol-worship traditions to the only patron family god of the Christ-follower community. Paul’s rhetorical purpose of (re)introducing the concept of God as Moses’ God and Christ as an anti-idol polemic is a coherent theme throughout 1 Cor 10 and probably throughout 1 Cor 11–14.

nader shokrollahi, خدیجه amiri, Shaker Lavaei

The study of the nature of prophetic revelation (waḥy risālī) is a tenet of any study of revelatory religions; that is, Islam, Christianity, and Judaism. There are different ways to study and know the revelation. One such way is to make recourse to similar capacities possessed by ordinary people; that is, those who are not prophets. True dreams are a case in point. Indeed, non-revelatory true dreams are significant things occurring to humans, and they have been studied by Muslim philosophers. One relevant question here is: are true dreams of the same category as prophetic revelation, and thus, can we learn more about the latter by knowing about the former? If they have an identical nature, then knowledge of one might lead to knowledge of the other, in which case, the method of knowing prophetic revelation based on true dreams, and vice versa, will be rendered rational, opening the path toward expansive future research. On the other hand, if they are just partially similar, without being of an identical nature, then although knowledge of one might partially help knowledge of the other, it cannot yield full-fledged knowledge thereof. Crucially, there are religious texts in which true dreams and prophetic revelations are said to be related to each other—e.g. the former is said to be one-fortieth or one-seventieth of the latter. This has prepared the ground for philosophical reflections on the relation between the two notions by Muslim philosophers. In this research, we aim to examine the similarities and distinctions between non-revelatory true dreams and prophetic revelations according to an influential philosopher in the history of Islamic philosophy: Fārābī. Some points about the background of the issue are in order. To begin with, although Fārābī dealt with an analysis of revelation as well as dreams, he was not primarily concerned with the similarities and distinctions between the two, and hence, no direct answer to the above question might be found in his work. Second, although his commentators have considered his account of revelation and sometimes dreams, they were not primarily concerned with the similarities and distinctions between the two. Third, contemporary scholars and authors have sought to account for prophetic revelation in terms of dreams from a phenomenological viewpoint, independently of Fārābī’s account. However, this is founded on the wrong assumption that we adequately know dreams, and thus, we can draw on such knowledge to know prophetic revelation. The present article seeks to consider whether we can properly know prophetic revelation in terms of dreams, and vice versa. This means that we are not concerned with an independent study of either of these phenomena. The method of the article is as follows: it cites the work by Fārābī and his commentators, derives the characteristics of true dreams and prophetic revelation, and having analyzed their similarities and differences, it provides an answer to the main question above. Roughly speaking, a consideration and analysis of the work by Fārābī and his commentators leads us to the conclusion that the two phenomena are remarkably similar in his view, and on account of such similarities, one might subsume prophetic revelation and true dreams under one and the same category. This means that knowledge of one might lead to an understanding of the other, although there are distinctions between the two, which preclude their identification. As to the similarities between the two phenomena, we have found the following in Fārābī’s work: (1) in both prophetic revelation and true dreams, the rational human soul is connected to the Active Intellect (al-ʿaql al-faʿʿāl), and in this way, it receives universal and particular fragments of knowledge, without any reflections or education—which are often necessary for other kinds of knowledge, (2) both of these phenomena involve the imaginative faculty, which has the function of representation. That is, when receiving fragments of knowledge from the Active Intellect or other supernatural sources, the knowledge in question is sometimes formless, in which case the imaginative faculty functions to give a particular form to this formless entity, and sometimes it gives another form to a truth that already has a form, and (3) since the imaginative faculty is involved, both true dreams and revelations are sometimes in need of interpretations. Nevertheless, a prophet is discriminated from a dreamer due to his sacred power, acquired intellect (al-ʿaql al-mustafād), strong imaginative faculty, and immunity to errors in receiving the revelation. We conclude that while we might make partial inferences from one phenomenon to the other, knowledge of one is not tantamount to that of the other. The distinction between true dreams and prophethood is a matter of degrees; that is, while they share certain characteristics, each has its own peculiarities as well. On the whole, it is plausible to make inferences from dreams to revelation and vice versa, but the limitations of such inferences, because of their differences, must be taken into consideration

Joshua Harold

Kenneth Stow

The essential clash between Judaism and Christianity, especially Catholic Christianity, has been over purity and contamination, in particular, by touch. The anxiety is biblically derived. It pertains especially to consuming meat and is amplified by the biophilic 'affiliation' of humans with animals. The current debate over kosher and halal slaughtering carries over these anxieties. That debate is exemplified in the article by the prohibition of Christian butchers purchasing and selling non-kosher quarters of meat in the early eighteenth century Roman Ghetto and the fight against this prohibition waged by Rabbi Tranquillo Corcos.

Mariapina Mascolo

In questo studio si presenta la corrispondenza intercorsa fra C. Colafemmina, il più importante studioso moderno delle catacombe di Venosa, e la Soprintendenza per i Beni Archeologici della Basilicata. Dalla documentazione emerge la cronologia esatta dei suoi studi sul sito e delle sue scoperte, nonché le circostanze entro cui ebbero luogo. Cesare Colafemmina's Archaeological Investigations: The Catacombs of Venosa and His Correspondence with the Superintendency for the Archaeological Heritage (1972-1980) Cesare Colafemmina’s scientific production is marked by profound eclecticism, and in an interdisciplinary way, his  research  followed more than one direction: biblical exegesis, archaeology, history, art, literature and documents. Among his most important works there are those concerning the catacombs of Venosa, in Basilicata, to which he dedicated a ten year archaeological survey in the 70s and 80s. In his printed essays, Colafemmina often referred to survey campaigns, inspections and to excavation attempts, without, however, particularly dwelling upon these research stages, which are also very important for the correct reconstruction of the events regarding the catacombs and the history of their discovery. The article presents a study  of the exchange of letters between Colafemmina and, in particular, the Soprintendenza per i Beni Archeologici della Basilicata, from which one can infer both the exact chronology of his research and discoveries and the atmosphere and circumstances in which they took place.

Elena Romero

El presente artículo está dedicado a la figura del poeta y periodista salonicense Šelomó Šalem (1873-1910), quien fue colaborador del periódico La Época. Se examinan los datos que sobre su persona ya han publicado otros autores; se aducen nuevos datos biográficos a los ya conocidos mediante textos publicados por él mismo y por algún otro poeta de la época. Asimismo se examina su obra poética publicada en el citado periódico, sus dos recopilaciones de poesía tituladas La gavilla y Cuaderno de poesía, y se dedica un apartado al estudio y edición de cuatro de sus poemas que constituyen una innovación para la época: un a modo de cartelera de espectáculos sobre las atracciones de los cafés cantantes de Salónica en 1900.

Enrique Cantera Montenegro

En este artículo se analiza la legislación general promulgada a lo largo del reinado de Juan II de Casti lla (1406-1454) en relación con los judíos. La gran extensión de este reinado, los vaivenes que marcaron la política caste llana en este momento y la proximidad cronológica de las persecuciones de 1391, que tanta incidencia tuvieron en la evolución del judaísmo hispano, hacen de él un escenario idóneo para analizar las complejas circunstancias, de muy diversa naturaleza –política, económica, social, religioso-ideológica-, que en la primera mitad del siglo XV concurrían en el reino de Castilla en la cuestión judía. Resulta particularmente interesante y revelador el estudio del posicionamiento de la monarquía en relación con los judíos, con el trasfondo de la revuelta nobiliaria. This article examines the general legislation enacted throughout the reign of Juan II of Castile (1406-1454) with respect to the Jews. The considerable length of his reign, the ups and downs that characterized Castilian politics in this period and the chronological proximity to the persecutions of 1391 which severely altered the evolution of Hispanic Judaism make it an ideal setting to analyse the complex circumstances of very diverse origin –political, economic, social, religious-ideological- which affected the Jewish question in Castile in the first half of the fifteenth century. The monarchy’s stance with respect to the Jewish community in the context of the uprising of the nobility is particularly interesting and revealing.

M. Ruthven

Maria José de Queiroz

<p><strong></strong>Elias Canetti afeiçoa suas reminiscências ao molde tradicional. Não faz, como Sartre em <em>As palavras</em>, nem como Pedro Nava em <em>Baú de ossos</em>, a árvore genealógica da família. Contenta-se, no correr da narração, em dar ao leitor informações acerca dos seus antepassados e da sua origem, alheio à rigorosa exatidão da genealogia. As indicações cronológicas permitem, assim, que sigamos seus passos, da infância à idade adulta. Este artigo objetiva analisar a implicação dessas questões na obra do escritor.</p>

Jonathan Klawans

J. Dunn

Todd Presner

M. Popović

The notion of authoritative Scriptures plays an important part in the new paradigm of canonical process. This volume focuses on specific texts or corpora of texts, and approaches the notion of authoritative Scriptures from sociological, cultural and literary perspectives.

Adam Shear, Judith R. Baskin, K. Seeskin

J. Schorsch

D. Boyarin

M. Stern