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The relationship between Jewish studies and religious studies is a long and complicated one, full of tensions and possibilities. Whereas the majority of scholars working within Jewish studies contend that the discipline is in a very healthy state, many who work in theory and method in religious studies disagree. For them, Jewish studies represents all that is wrong with the modern academic study of religion: too introspective, too ethnic, too navel-gazing, and too willing to reify or essentialize data that it constructs in its own image. In this book, Aaron W. Hughes explores the unique situation of Jewish studies and how it intersects with religious studies, noting particular areas of concern for those interested in the field's intellectual health and future flourishing. Hughes provides a detailed study of origins, principles, and assumptions, documenting the rise of Jewish studies in Germany and its migration to Israel and the United States. Current issues facing the academic study of Judaism are discussed, including the role of private foundations that seek inroads into the academy.
"Alexander assembles material from Scripture and tradition, through religious law and ethical literature to a section on Society and the Jews, and prefaces the whole with an admirable introduction."—Jonathan Sacks, Jewish Chronicle "The texts . . . which are drawn from over two thousand years of history, are usefully divided, annotated and glossed. They enable students to explore the tradition in a new way [and] give a marvellous insight into the richness and liveliness of the Jewish religion and culture: we are given wit and pathos in addition to popular story and religious law."—Janet Trotter, Resource
A compelling look at the Fatimid caliphate's robust culture of documentation The lost archive of the Fatimid caliphate (909–1171) survived in an unexpected place: the storage room, or geniza, of a synagogue in Cairo, recycled as scrap paper and deposited there by medieval Jews. Marina Rustow tells the story of this extraordinary find, inviting us to reconsider the longstanding but mistaken consensus that before 1500 the dynasties of the Islamic Middle East produced few documents, and preserved even fewer. Beginning with government documents before the Fatimids and paper’s westward spread across Asia, Rustow reveals a millennial tradition of state record keeping whose very continuities suggest the strength of Middle Eastern institutions, not their weakness. Tracing the complex routes by which Arabic documents made their way from Fatimid palace officials to Jewish scribes, the book provides a rare window onto a robust culture of documentation and archiving not only comparable to that of medieval Europe, but, in many cases, surpassing it. Above all, Rustow argues that the problem of archives in the medieval Middle East lies not with the region’s administrative culture, but with our failure to understand preindustrial documentary ecology. Illustrated with stunning examples from the Cairo Geniza, this compelling book advances our understanding of documents as physical artifacts, showing how the records of the Fatimid caliphate, once recovered, deciphered, and studied, can help change our thinking about the medieval Islamicate world and about premodern polities more broadly.
A decade in the making, The Observant Life: The Wisdom of Conservative Judaism for Contemporary Jews contains a century of thoughtful inquiry into the most profound of all Jewish questions: how to suffuse life with timeless values, how to remain loyal to the covenant that binds the Jewish people and the God of Israel and how to embrace the law while retaining an abiding sense of fidelity to one s own moral path in life. Written in a multiplicity of voices inspired by a common vision, the authors of The Observant Life explain what it means in the ultimate sense to live a Jewish life, and to live it honestly, morally, and purposefully. The work is a comprehensive guide to life in the 21st Century. Chapters on Jewish rituals including prayer, holiday, life cycle events and Jewish ethics such as citizenship, slander, taxes, wills, the courts, the work place and so much more.
In writing in English about the classical era, is it more appropriate to refer to “Jews” or to “Judeans”? What difference does it make? Today, many scholars consider “Judeans” the more authentic term, and “Jews” and “Judaism” merely anachronisms. In Judeans and Jews, Daniel R. Schwartz argues that we need both terms in order to reflect the dichotomy between the tendencies of those, whether in Judea or in the Disapora, whose identity was based on the state and the land (Judeans), and those whose identity was based on a religion and culture (Jews). Presenting the Second Temple era as an age of transition between a territorial past and an exilic and religious future, Judeans and Jews not only sharpens our understanding of this important era but also sheds important light on the revolution in Jewish identity caused by the creation of the modern state of Israel.
The Oxford Handbook of Jewish Studies reflects the current state of scholarship in the field as analyzed by an international team of experts in the different and varied areas represented within contemporary Jewish Studies. Unlike recent attempts to encapsulate the current state of Jewish Studies, the Oxford Handbook is more than a mere compendium of agreed facts; rather, it is an exhaustive survey of current interests and directions in the field.
Over the past 45 years Professor Pieter W. van der Horst contributed extensively to the study of ancient Judaism and early Christianity. The 24 papers in this volume, written since his early retirement in 2006, cover a wide range of topics, all of them concerning the religious world of Judaism and Christianity in the Hellenistic, Roman, and early Byzantine era. They reflect his research interests in Jewish epigraphy, Jewish interpretation of the Bible, Jewish prayer culture, the diaspora in Asia Minor, exegetical problems in the writings of Philo and Josephus, Samaritan history, texts from ancient Christianity which have received little attention (the poems of Cyrus of Panopolis, the Doctrina Jacobi nuper baptizati, the Letter of Mara bar Sarapion), and miscellanea such as the pagan myth of Jewish cannibalism, the meaning of the Greek expression ‘without God,’ the religious significance of sneezing in pagan antiquity, and the variety of stories about pious long-sleepers in the ancient world (pagan, Jewish, Christian).
Do you have questions about Judaism? Do you wonder why Jews don't accept Jesus as Messiah? Why Jews are so attached to the State of Israel? Why has there been so much hatred of Jews over the centuries? What you should bring (or more importantly, what not to bring) to the Passover Seder to which you've been invited? How to relate to Jews who are close friends or even new family members of yours? If you do, then this is the book for you. Written in a friendly, informal style, A Christian's Guide to Judaism is an introduction to Jewish religion, history, culture, and holidays written especially for the curious non-Jew. Its goal is to not only answer the questions that you may have about Judaism but also to make you feel more at home when you are invited to Jewish celebrations such as weddings and bar or bat mitzvahs. Have a quick question about what's kosher or why traditional Jewish men keep their head covered? See the subject in the chapter called "Jewish Practice in Lots of Nutshells." The fascination of Christians with Judaism has taken many forms over the years, from virulent anti-Semitism to intense interest regarding the religion of Jesus. This much-needed book provides Christians with a broad overview of the Jewish people and their religion, presents thorough explanations of Jewish laws and traditions, and explains in detail the many similarities--and key differences--between the Christian and Jewish faiths. +
This book is about the beliefs, doctrines, history, institutions, and leaders of the Jewish religious community. It is based on historical evidence as well as interviews and direct observation of about 100 synagogues in the country and presents a full portrait of a religious tradition that comprises only two percent of America's population but has a large influence on American culture.
In the early modern period, the religious fervor of the Reformation and Counter-Reformation, social unrest, and millenarianism all seemed to foster greater anti-Judaism in Christian Europe, yet the increased intolerance was also accompanied by more intimate and complex forms of interaction between Christians and Jews. Printing, trade, and travel combined to bring those from both sides of the religious divide into closer contact than ever before, while growing interest in magic and the Kabbalah encouraged Christians to study Hebrew in addition to Latin and Greek. In Hebraica Veritas? Christian Hebraists and the Study of Judaism in Early Modern Europe, noted scholars trace how these early modern encounters played key roles in defining attitudes toward personal, national, and religious identity in Western culture. As Christians increasingly patronized Jewish scholars, in person and in print, Christian Hebraism flourished. The twelve essays assembled here address the important but often neglected subject of the early modern encounter between Christians and Jews. They illustrate how this envolvement shaped each group's self-perception and sense of otherness and contributed to the emergence of the modern study of cultural anthropology, comparative religion, and Jewish studies. But the chapters also reveal how the encounter challenged traditional religious beliefs, fostering the skepticism, toleration, and irreligion conventionally associated with the Enlightenment. Many of the Christian Hebraists described in these essays were linguists and textual critics, and their work highlights the ambiguous role played by language and texts in transmitting natural and divine truth. It was during the early modern period that numerous concepts underpinning modern Western secular society came into existence, and as Hebraica Veritas? shows, the subject of Christian Hebraism has direct relevance to understanding the intellectual changes and challenges characterizing the transition from the ancient to the modern world.