Is Judaism a religion, a culture, a nationality--or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern ...Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period--and why Jewish thinkers have fought as well as championed this idea.
In the urban communities of medieval Germany and northern France, the beliefs, observances, and practices of Jews allowed them to create and define their communities on their own terms as well as in ...relation to the surrounding Christian society. Although medieval Jewish texts were written by a learned elite, the laity also observed many religious rituals as part of their everyday life. InPracticing Piety in Medieval Ashkenaz, Elisheva Baumgarten asks how Jews, especially those who were not learned, expressed their belonging to a minority community and how their convictions and deeds were made apparent to both their Jewish peers and the Christian majority.
Practicing Piety in Medieval Ashkenazprovides a social history of religious practice in context, particularly with regard to the ways Jews and Christians, separately and jointly, treated their male and female members. Medieval Jews often shared practices and beliefs with their Christian neighbors, and numerous notions and norms were appropriated by one community from the other. By depicting a dynamic interfaith landscape and a diverse representation of believers, Baumgarten offers a fresh assessment of Jewish practice and the shared elements that composed the piety of Jews in relation to their Christian neighbors.
Mothers and children Baumgarten, Elisheva
2004., 20131024, 2013, 2004, c2004., 2007-01-01, Letnik:
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This book presents a synthetic history of the family--the most basic building block of medieval Jewish communities--in Germany and northern France during the High Middle Ages. Concentrating on the ...special roles of mothers and children, it also advances recent efforts to write a comparative Jewish-Christian social history.
Elisheva Baumgarten draws on a rich trove of primary sources to give a full portrait of medieval Jewish family life during the period of childhood from birth to the beginning of formal education at age seven. Illustrating the importance of understanding Jewish practice in the context of Christian society and recognizing the shared foundations in both societies, Baumgarten's examination of Jewish and Christian practices and attitudes is explicitly comparative. Her analysis is also wideranging, covering nearly every aspect of home life and childrearing, including pregnancy, midwifery, birth and initiation rituals, nursing, sterility, infanticide, remarriage, attitudes toward mothers and fathers, gender hierarchies, divorce, widowhood, early education, and the place of children in the home, synagogue, and community.
A richly detailed and deeply researched contribution to our understanding of the relationship between Jews and their non-Jewish neighbors,Mothers and Childrenprovides a key analysis of the history of Jewish families in medieval Ashkenaz.
Systematically reading Jewish exegesis in light of Homeric scholarship, this book argues that more than 2000 years ago Alexandrian Jews developed critical and literary methods of Bible interpretation ...which are still extremely relevant today. Maren R. Niehoff provides a detailed analysis of Alexandrian Bible interpretation, from the second century BCE through newly discovered fragments to the exegetical work done by Philo. Niehoff shows that Alexandrian Jews responded in a great variety of ways to the Homeric scholarship developed at the Museum. Some Jewish scholars used the methods of their Greek colleagues to investigate whether their Scripture contained myths shared by other nations, while others insisted that significant differences existed between Judaism and other cultures. This book is vital for any student of ancient Judaism, early Christianity and Hellenistic culture.
What was it like to be poor in the Middle Ages? In the past, the answer to this question came only from institutions and individuals who gave relief to the less fortunate. This book, by one of the ...top scholars in the field, is the first comprehensive book to study poverty in a premodern Jewish community--from the viewpoint of both the poor and those who provided for them. Mark Cohen mines the richest body of documents available on the matter: the papers of the Cairo Geniza. These documents, located in the Geniza, a hidden chamber for discarded papers situated in a medieval synagogue in Old Cairo, were preserved largely unharmed for more than nine centuries due to an ancient custom in Judaism that prohibited the destruction of pages of sacred writing. Based on these papers, the book provides abundant testimony about how one large and important medieval Jewish community dealt with the constant presence of poverty in its midst.
How did one of the greatest Jewish thinkers of the 20th century grapple with the founding of Israel and the Israeli-Palestinian conflict-one of the most significant political conflicts of his time? ...Samuel Hayim Brody traces the development of Martin Buber's thinking and its implications for the Jewish religion, for the problems posed by Zionism, and for the Zionist-Arab conflict. Beginning in turbulent Weimar Germany, Brody shows how Buber's debates about Biblical meanings had concrete political consequences for anarchists, socialists, Zionists, Nazis, British, and Palestinians alike. Brody further reveals how Buber's passionate commitment to the rule of God absent an intermediary came into conflict in the face of a Zionist movement in danger of repeating ancient mistakes. Brody argues that Buber's support for Israel stemmed from a radically rich and complex understanding of the nature of the Jewish mission on earth that arose from an anarchist reading of the Bible.
In 1341 in Aragon, a Jewish convert to Christianity was sentenced to death, only to be pulled from the burning stake and into a formal religious interrogation. His confession was as astonishing to ...his inquisitors as his brush with mortality is to us: the condemned man described a Jewish conspiracy to persuade recent converts to denounce their newfound Christian faith. His claims were corroborated by witnesses and became the catalyst for a series of trials that unfolded over the course of the next twenty months.Between Christian and Jewclosely analyzes these events, which Paola Tartakoff considers paradigmatic of inquisitorial proceedings against Jews in the period. The trials also serve as the backbone of her nuanced consideration of Jewish conversion to Christianity-and the unwelcoming Christian response to Jewish conversions-during a period that is usually celebrated as a time of relative interfaith harmony. The book lays bare the intensity of the mutual hostility between Christians and Jews in medieval Spain. Tartakoff's research reveals that the majority of Jewish converts of the period turned to baptism in order to escape personal difficulties, such as poverty, conflict with other Jews, or unhappy marriages. They often met with a chilly reception from their new Christian brethren, making it difficult to integrate into Christian society. Tartakoff explores Jewish antagonism toward Christians and Christianity by examining the aims and techniques of Jews who sought to re-Judaize apostates as well as the Jewish responses to inquisitorial prosecution during an actual investigation. Prosecutions such as the 1341 trial were understood by papal inquisitors to be in defense of Christianity against perceived Jewish attacks, although Tartakoff shows that Christian fears about Jewish hostility were often exaggerated. Drawing together the accounts of Jews, Jewish converts, and inquisitors, this cultural history offers a broad study of interfaith relations in medieval Iberia.
Although scholars often assume that Luke and Justin similarly claim the sacred texts of Jews for the non-Jewish church, this book offers a fresh analysis that uncovers significant differences between ...their respective depictions of the relationship between Christ-believers and the Jewish scriptures.
Modern Jews tend to relate to the past through "history," which relies on empirical demonstration and rational thought, rather than through "memory," which relies on the non-rational architectures of ...mythology. By now "history" has surpassed "memory" as a means of relating to the past-a development that falls short in building identity and creates disconnection between Jews and their collective history. Kurtzer seeks to mend this breach. Drawing on key classical texts, he shows that "history" and "memory" are not exclusive and that the perceived dissonance between them can be healed by a selective reclamation of the past and a translation of that past into purposefulness.
