RELI 2110A: Judaism
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The Israelite Household and the Decalogue: the Social Background and Significance of Some Commandments*
Tyndale Bulletin 30 (1979) 101-124. THE ISRAELITE HOUSEHOLD AND THE DECALOGUE: THE SOCIAL BACKGROUND AND SIGNIFICANCE OF SOME COMMANDMENTS* By Christopher J. H. Wright Decalogue study is still in a state of some confusion, with little apparent consensus in any of the critical disciplines./1/ Nevertheless, most scholars, whatever their views on authorship, date, original form, history, etc., agree in recognizing the position of unique importance accorded to the Decalogue in Israel's understanding of her relationship with God. The evidence that it was assigned a unique place of importance by the Old Testament itself, and not just by subsequent Jewish and Christian interpreters, is manifold. The commandments have a special name, the "ten words" . (cf. also Ex. 31:8; Deut. 4:13; 9:9, etc.). Again, they are repeated in Deuteronomy as providing the foundation for the new promulgation of the covenant. The narrative framework of Exodus, but particularly of Deuteronomy, stressed the finality of the commandments: "These words Yahweh spoke . and added no more" (Deut. 5:22). Finally, the reflection of the commandments in the prophets (Hos. 4:lff; Jer. 7:9ff), and in the Psalms (50 and 81) testify to their influence upon Israel's faith./2/ * A paper read at the Tyndale Fellowship Old Testament Study Group in Cambridge, July 1977. 1. For surveys of the critical literature, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (London, 1967), and B. S. Childs, Exodus: A Commentary (London, 1974). 2. B. S. Childs, op. cit., 397. 102 TYNDALE BULLETIN 30 (1979) The strength of this influence is reflected in the association of the Decalogue with Sinai, which indicates that it was felt to be essential as the revelation of what in practice was required of those who there became God's people. -
How Should the Old Testament Civil Laws Apply Today
Liberty University Law Review Volume 2 Issue 3 Article 12 March 2008 How Should the Old Testament Civil Laws Apply Today Joe M. Sprinkle Follow this and additional works at: https://digitalcommons.liberty.edu/lu_law_review Recommended Citation Sprinkle, Joe M. (2008) "How Should the Old Testament Civil Laws Apply Today," Liberty University Law Review: Vol. 2 : Iss. 3 , Article 12. Available at: https://digitalcommons.liberty.edu/lu_law_review/vol2/iss3/12 This Article is brought to you for free and open access by the Liberty University School of Law at Scholars Crossing. It has been accepted for inclusion in Liberty University Law Review by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. HOW SHOULD THE OLD TESTAMENT CIVIL LAWS APPLY TODAY? Joe M Sprinklet I. INTRODUCTION What is the role of the Mosaic civil laws today under the new covenant? There have been a number of Christian approaches to this question: the Reformed approach, dispensational approaches, the approach of theonomy (Christian Reconstructionism), and finally the principalizing approach. Each will be discussed in turn. II. THE APPROACH OF REFORMED THEOLOGY TO THE LAW The first approach to the law, an approach that remains influential, is that of Reformed theology. A. The Approach of Reformed Theology to the Law Defined Reformed theology's approach to the law is spelled out in the Westminster Confession of Faith (A.D. 1646) in Chapter XIX "Of the Law of God."' This approach begins by dividing the laws into three categories: moral, ceremonial, and civil. The moral law refers to the broad moral principles of the law, especially as expressed in the Decalogue (Ten Commandments). -
4. Son of Jehozadak 5. Son of Eliezer Joshua (Book and Person)
757 Joshua (Book and Person) 758 4. Son of Jehozadak from him (in contrast to Moses). He is an isolated Joshua, the son of Jehozadak, is mentioned in Hag- figure, a “one-task hero.” His tomb is extra-territo- gai, Zechariah, and 1 Chronicles (see “Joshua [Son rial in the lot of Ephraim (Josh 19 : 50), even if he of Jehozadak], the High Priest”). He is also men- has been “constructed” to represent this tribe (Num tioned in Ezra 3 as Jeshua (see “Jeshua 6. Son of Je- 14 : 8). This information indicates that Joshua, as hozadak”). opposed to Abraham, Jacob, and Moses, was a Ellen White scribal creation, rather than a figure of tribal tradi- tion. Veneration for the tombs of the prophets be- 5. Son of Eliezer gan in Israel no later than the 4th century BCE (2 Kgs 13 : 20–21, cf. also 1 Kgs 13 : 30–32; 2 Kgs According to Luke 3 : 28–29, one of the ancestors of 23 : 16–18), i.e., around the time the first “book of Jesus was Joshua, son of Eliezer and father of Er. Joshua” ends. The literary history of Joshua began Nothing else is known about him. in the second half of the 7th century BCE, provid- Dale C. Allison, Jr. ing ample time for his tomb to “materialize” by the time the book was concluded. Martin Noth’s hy- Joshua (Book and Person) pothesis, according to which Joshua’s tomb is the (only) attestation of a “historical Joshua,” should I. Hebrew Bible/Old Testament therefore be abandoned. -
One More Monotheism in Biblical Israel
JISMOR 1 Special Issue Once More: Monotheism in Biblical Israel Peter Machinist 1. May I begin with a sincere thank you to my colleagues at Doshisha University for making this lecture and the visit connected with it possible. It is indeed a distinct honor and privilege to be here with you. I have heard a great deal, particularly in the last week since my arrival in Japan, about Doshisha. May I add also that this is not my fi rst visit to Japan. But it is so many years since the last that I feel as if I am on a voyage of new discovery. I came, in fact, 43 years ago with my grandparents, and our travels took us to Tokyo, Kyoto, and Nara. In Kyoto, we were very fortunate to be present at the summer Gion Festival, and it remains a highlight of my memories. Now you have aff orded me the chance to return in a most meaningful way, and I stand in gratitude to you. Th e importance of the theme of monotheism to the study of the Hebrew Bible or Old Testament probably does not need any explanation or defense. Most of us understand the concept of monotheism, however we defi ne it—and we shall come back to the issue of defi nition shortly—as a principal, if not the principal contribution that the Bible has made to human history and culture. Within the traditions that grew out of the Hebrew Bible, namely, Judaism, Christianity, and Islam, the concept of a single god remains central, even if they have had various ways of perceiving this. -
YUL.Hamevaser.1.2000-Winter.39.01
Volume XXXIX, No. Winter 5760 IN HIS Issue: 4 Message from the EditNs YEHODiT ROBINSON 4 Letters STEPHEN Jlt\. TOLANY RABBI ALAM J. YUTER SHANI HOLZEFI i!XCUUIVE INTERVIEW 6 Hamevaser Exclusive Interview RABBI DR. NORMAN LAMM TliUCT AND TEXTUAUSM The of Dovid Tzvl Hoff'man CHANA KOEl'!!GSBERG 14 Reading Difference in Torah FJJYArlU S1ERN 18 Kri U't,tiv: Rabbinic Views on Textual Vai'iance ZEMIRA BARON 18 Kri U'Ktiv: The Spanish Exegetes DEBORAH GELLER 21 Rebecca: The Interpretive Creation of a Matriarch YEHUDIT ROBINSON 24 fire: Gift or Theft YEHUDA SEPTIMUS 26 From the Rabbinic Luminaries to Freud BENJAMIN ,JOFFE 30 An Introduction to Talmud Study RABBI SHMUEL NACHAM 34 Teaching Texts and their Pretexts Views · 36 Modesty and Modernity R,.,BBI YosEF BLAU Interviews 38 Rabbi Shalom Carmy ASHER FRIED.N\AN Dr. Lawrence Schiffman DAVID REGEV 46 Rabbi Mordekhai Sabato EZRA FRAZER . 50 Rabbi Dr. Alan Brill JASON LEIB Rabbi Meidan ARlWE!SEN IU!iVUEWS 54 BOOK· REVIEWS: and Liminality in the Bible SHARI L ROSENBERG 55 A RIVALRY OF GENIUS Uri Goldstein 56 Survey of Recent Orthodox Jewish Periodical Literature MORDY FRlEDMA!'I 58 CvaERToRAH JONATHAN PRICE TO Bl A PART Of fUTUREISSUE.S, PLEASE CONTACT: Itsther Donath~ 212.252.0149 eszado@aotcom - 212.795.0371 [email protected] . a.n e,maU to [email protected] JQBS AVA!lABLf !NCl.!IDE WRmNG, ED!TiNG, BUSINESS, tAYOI.IT, GRAPHICS & WEB. • oll 1 r t rt. ffAMil/1\SU, Whiter 5760 3 e apologize fi.,r the numerous technical diffi. I greatly enjoyed the cxcd!,;;nt imervicv,' culties that dda,_·ed our publication. -
Reli 2110A - Judaism
Carleton University 2010-2011 The College of the Humanities (Religion Program) RELI 2110A - JUDAISM Rabbi Ely M. Braun Office: Paterson Hall 329C Home Phone: 613-721-7629 Email:[email protected] Lectures: Tues. and Thurs. 1735-2025 Office Hours: Thursdays 1700-1730 and by appointment Course description This 2000 level course explores Judaism as a lived religious tradition. We begin with the premise that Judaism is defined by the teachings, beliefs and practices that form the core of Jewish communal life. From this point of view, Judaism is both historical and evolving; rooted in tradition, responding to changing contexts, looking towards its own future. Practiced by Jews in community all around the world, Judaism is a dynamic and richly diverse tradition that includes a range of teachings and practices. This diversity can be a challenge for students who are at the early stages of studying Judaism. One way into this problem is to begin where Jewish communities begin in defining their own identity: Jews understand themselves as standing in relationship to, and in continuity with, a historical past, practices and traditions. We will examine Jewish practices as they relate to the calendar and life cycle. We will examine the response of Judaism to history, culture conflicts and geographic change Course Evaluation: The final grade of this course is based on the followings: 10% creating questions on readings and lectures 90% 3 short answer tests (2 will be take-home*, the last will be an electronically graded multiple-choice test to be given during the final exam period) * Due dates: May 31st and June 14th. -
Judaism Eliezer Segal
1 Judaism Eliezer Segal The term Judaism, which implies a definable belief-system, has no real equivalent in the traditional vocabulary of the reli gion itself. Its widespread use in European languages owes largely to the encounter with Christianity, which attaches greater im portance to creeds and doctrines. In Jewish tradition, theology and religious concepts rarely have been perceived as defining features. It is more accurate to employ the term Judaism in a broader cultural sense to denote the full range of religious expressions of the people of Israel (as they almost invariably have referred to themselves). This usage correctly underscores the national char acter of the religion, inextricably bound to historical experience, without attaching disproportionate weight to its theological com ponent. As we shall observe, Judaism contains a complex variety of elements, including law, ethics, morality, observances, wor ship, and beliefs. Technically, the wordJudaism-like its cognate termsJew and Jewish-refers to a more narrowly defined time frame within the longer national history, commencing at the conclusion of (he biblical era. Whereas earlier epochs had known of cwelve tribes of Israel, or of the cwo rival monarchies ofJudah and Israel, a sequence of conquests and exiles brought about a situation in 11 Judaism 13 12 ElrezerSegal Torah can refer to the rich spectrum of Jewish religious tradi which only a vestige of the original people, dominated by the tions as they evolved through the ages. The delicate interplay of ancient tribe of Judah and inhabiting its ancestral territory Oral and Written Torahs will be very much in evidence when we Uudea), was able to maintain its religious and cultural identity attempt to trace the evolution ofJewish conceptions of the after through subsequent generations. -
Benjamin Sommer
THE TIKVAH CENTER FOR LAW & JEWISH CIVILIZATION Professor Moshe Halbertal Professor J.H.H. Weiler Directors of The Tikvah Center Tikvah Working Paper 02/12 Benjamin Sommer Artifact or Scripture? Authority and Revelation in the Bible and Jewish Thought NYU School of Law New York, NY 10011 The Tikvah Center Working Paper Series can be found at http://www.nyutikvah.org/publications.html All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN 2160‐8229 (print) ISSN 2160‐8253 (online) Copy Editor: Danielle Leeds Kim © Benjamin Sommer 2012 New York University School of Law New York, NY 10011 USA Publications in the Series should be cited as: AUTHOR, TITLE, TIKVAH CENTER WORKING PAPER NO./YEAR [URL] Artifact or Scripture? ARTIFACT OR SCRIPTURE? AUTHORITY AND REVELATION IN THE BIBLE AND JEWISH THOUGHT By Benjamin Sommer PREFACE In this book, I attempt to addresses several audiences at once: biblical scholars, students of modern Jewish and Christian thought, constructive theologians, clergy and religious educators, and, not least, ambitious lay readers who wonder about the place of the Bible in their lives and in the life of their communities. My goals for these academic, clerical, and lay audiences differ. Biblical scholars, along with lay readers interested in literary interpretation of the Bible, will find my analysis of biblical texts worthy of attention. These readings can show both scholars who specialize in Jewish and Christian theology and religious Jews and Christians more generally that the the Bible is more subtle and more interesting than they may have realized. -
A. the Tanak As the Foundation of Judaism
A. THE TANAK AS THE FOUNDATION OF JUDAISM THE TANAK, OR THE JEWISH BIBLE, stands as the quintessential foundation for Jewish life, identity, practice, and thought from antiquity through contemporary times. The five books of the Torah, or the Instruction of G-d to the Jewish people and the world at large, constitute the foundation of the Tanak. According to Jewish tradition (Exod 19—Num 10), the Torah was revealed to the nation Israel at Mount Sinai while the people were journeying from Egypt through the wilderness of Sinai on their way to return to the land of Israel to take up residence in the land promised by G-d to their ancestors, Abraham and Sarah; Isaac and Rebecca; Jacob, Rachel and Leah; and the twelve sons of Jacob. The four books of the Nevi’im Rishonim, or the Former Prophets, provide an account of Israel’s life in the land from the time of the conquest under Joshua until the time of the Babylonian exile, when Jerusalem and the Temple were destroyed and Jews were exiled to Babylonia and elsewhere in the world. The four books of the Nevi’im Ahronim, or the Latter Prophets, provide an assessment of the reasons why G-d chose to exile Jews from the land of Israel and the scenarios by which G-d would choose to restore Jews to the land of Israel once the exile was completed. The eleven books of the Ketuvim, or the Writings, include a variety of books of different form and purpose that address various aspects of Jewish worship, critical thought, future expectations, history, and life in the world, both in the land of Israel and beyond. -
CURRICULUM VITAE Jon D. Levenson Contents
CURRICULUM VITAE Jon D. Levenson Contents: Education p. 1 Areas of Specialization p. 2 Foreign Study p. 2 Prizes and Commendations p. 2 Teaching Experience pp. 2–3 Professional Societies p. 3 Offices Held pp. 3–4 Consulting p. 4 Publications pp. 4–17 Academic Presentations pp. 17–28 Other Presentations pp. 28–41 Select Podcasts and Videos pp. 41–42 Education: Ph.D. Department of Near Eastern Languages and Civilizations, Harvard University, 1975 M.A. Department of Near Eastern Languages and Civilizations, Harvard University, 1974 B.A. summa cum laude in English, Harvard College, 1971 Areas of Specialization: Theological traditions in ancient Israel (biblical and rabbinic periods) Literary Interpretation of the Hebrew Bible Midrash History of Jewish biblical interpretation Modern Jewish theology Jewish-Christian relations Foreign Study: One year of research in Jerusalem, Israel, on a full-salary grant from Wellesley College, 1980–81 Modern Hebrew language and culture at Ulpan Akiva, Netanya, Israel, summer 1971. Granted certificate from the Ministry of Education and Culture Italian language and art at the Centro di Cultura per Stranieri, University of Florence, Italy, summer 1968 Jon D. Levenson, CV Prizes and Commendations: Listed as one of “The Top 100 People Positively Influencing Jewish Life, 2015,” by the Algemeiner Journal. Listing by Choice of Inheriting Abraham: The Legacy of the Patriarch in Judaism, Christianity, and Islam as one of the Outstanding Academic Titles, 2013. Honorable Mention for the PROSE Award in Theology and Religious Studies, Association of American Publishers (for Resurrection: The Power of God for Christians and Jews, co-authored with Kevin J. -
Moses and Modernism
Michigan Law Review Volume 92 Issue 6 1994 Moses and Modernism Neil H. Cogan Quinnipiac College School of Law Follow this and additional works at: https://repository.law.umich.edu/mlr Part of the Constitutional Law Commons, and the State and Local Government Law Commons Recommended Citation Neil H. Cogan, Moses and Modernism, 92 MICH. L. REV. 1347 (1994). Available at: https://repository.law.umich.edu/mlr/vol92/iss6/3 This Review is brought to you for free and open access by the Michigan Law Review at University of Michigan Law School Scholarship Repository. It has been accepted for inclusion in Michigan Law Review by an authorized editor of University of Michigan Law School Scholarship Repository. For more information, please contact [email protected]. MOSES AND MODERNISM Neil H. Cogan* THE BILL OF RIGHTS AND THE STATES: THE COLONIAL AND R.E.VO LUTIONARY ORIGINS OF AMERICAN LIBERTIES. Edited by Patrick T. Conley and John P. Kaminski. Madison: Madison House. 1992. Pp. xxiii, 542. Cloth, $39.95; paper, $ 24.95. STATE CONSTITUTIONAL LAW: LITIGATING INDIVIDUAL RIGHTS, CLAIMS AND DEFENSES. By Jennifer Friesen. New York: Matthew Bender. 1992. Looseleaf binder in one volume. $140. REFERENCE GUIDES TO THE STATE CONSTITUTIONS OF THE UNITED STATES. Westport: Greenwood Press. 1991-1994. Nineteen volumes. $55-89.50. And now, 0 Israel, give heed to the laws and norms which I am in structing you to observe, so that you may thrive and be able to occupy the land that the Lord, the God of your fathers, is giving you. You shall not add anything to what I command you or take anything away from it, but keep the commandments of the Lord your God that I enjoin upon you. -
Genealogy, Circumcision and Conversion in Early Judaism and Christianity
Genealogy, Circumcision and Conversion in Early Judaism and Christianity by Matthew Thiessen Department of Religion Duke University Date: _____________________ Approved: ___________________________ Joel Marcus, Supervisor __________________________ Christine E. Hayes __________________________ Richard B. Hays __________________________ Eric M. Meyers __________________________ C. Kavin Rowe Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2010 ABSTRACT Genealogy, Circumcision and Conversion in Early Judaism and Christianity by Matthew Thiessen Department of Religion Duke University Date:_____________________ Approved: ___________________________ Joel Marcus, Supervisor __________________________ Christine E. Hayes ________________________ Richard B. Hays __________________________ Eric M. Meyers __________________________ C. Kavin Rowe An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2010 Copyright by Matthew Thiessen 2010 Abstract In his important work, The Beginnings of Jewishness, Shaye J. D. Cohen has argued that what it meant to be a Jew underwent considerable revision during the second century B.C.E. While previously a Jew was defined in terms of ethnicity (by which Cohen means biological descent), in the wake of Judaism’s sustained encounter with Hellenism, the term Jew came to be defined as an ethno-religion—that is, one could choose to become a Jew. Nonetheless, the recent work of scholars, such as Christine E. Hayes, has demonstrated that there continued to exist in early Judaism a strain of thinking that, in theory at least, excluded the possibility that Gentiles could become Jews.