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HAPPINESS IS A 'PECULIARLY MODERN, WESTERN IDEA,' AS RICHARD Sennett has observed (Sennett 1974: 90). Actually, happiness is multiple, conflicting ideas--often changing from context to context, with each change presaging [...]

OUR CENTRAL PRAYER, THE AMIDAH, IN ITS WEEKDAY form, exemplifies at the highest level the combination of prayer as praise and as petition. In the first three benedictions we praise [...]

The appearance of Rolf Hochhuth's "Deputy" in 1963, which focused on the "silence" of Pope Plus XII (Eugenio Pacelli) during the Holocaust, has led some to ponder the responsibility of [...]

The sociology-of-knowledge overview of the status of anti-Semitism, an embedded ideology as it persists over time and adapts to circumstances, particularly as it encroaches upon Jewish intellectual life is presented. The information provided relates to changes in the forms and formations of bias, hatred, prejudice, and visions of the good society.

Judaism, in the perspective of Jewish theologian Marc Ellis, from his work 'Toward a Jewish Theology of Liberation?' is examined and the reason behind the Torah turning out to be a suicide pact for Ellis is explained. Ellis turned away from any credible Jewish religious path into the way of a Jewish masochism, brooding on every torment that can afflict Jewish people while taking no part in its solace and support.

Various passages in the paralipomena jeremiae, a writing largely neglected by NT scholarship so far, might shed further light on the background in early Judaism of the theological terminology of the NT.

It all started with the re-emergence of the German progressive movement in the early nineteen-nineties of the twentieth century. When progressive Jews had nothing more than an urge to find [...]

The sale of books and manuscripts from the Beth Din library in November 2000 was the second phase in the dispersal of a collection put together by the first English […]

Early Christian literature strongly criticizes Judaism, but also reflects appreciation for the Jewish dedication to the Mosaic Law, which provided Christianity with its foundation. That recognition of Christianity's ongoing debt to Judaism continues today. Early Christians criticized Judaism for its overreliance upon the letter of the Law and its continued rejection of the Law's deeper meaning, as represented by Jesus. This criticism has continued to define the debate between Christianity and Judaism through history, but it is based upon understanding and appreciating the Judaic point-of-view.

And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among [...]

Liberal Judaism is on the defensive both intellectually and ideologically. Two symposia in the magazine 'Commentary' point this out. The Aug 1966 symposium 'The State of Jewish Belief' was dominated by the confident contributions of Reform rabbis. The Aug 1996 symposium 'What Do American Jews Believe?' reflects a resurgence in Jewish traditionalism, represented by the aggressively confident tone of its Orthodox contributors. Reform Judaism has fallen prey to secular liberal culture's emphasis on individual autonomy over collective good. Conservative Judaism's potentially vital future role remains unclear.

The article discusses and elaborates the religion of Judaism in the Soviet Union during 1920.

The literary, ritual, and ascetic aspects of the Jewish tests is explored considering the social context of the ascetic discourse of the decentered self which is traced in other pre-Christian Jewish texts and in an unexpected context of novelistic texts. It is suggested that asceticism should be viewed as an ideal whose implications can be contemplated by desert practitioners and comfortable urban Jews alike, and not just as a practice of a small elite who vacate society.

An attempt to develop a polythetic model for Judaism that has implications for the study and teaching of 'Judaism' as well as for scholars to develop individual 'traditions' as useful second-order categories of analysis is presented. It is argued that Judaism is best seen as a family of communities that generally share a common sense of identity, a discourse transmitted through a more or less bounded set of authoritative texts and traditional practices.

The journal 'Otechestvo' surveyed the Russian society's attitudes toward Jews and the Jewish question signed by Maxim Gorky, Leonid Andreev, and Fedor Solocub. The Russian society is highlighted for studying the Jewish life.

The nature of the present international system bolsters the dominant position of nationalists in a given conflict as well within their own constituency. Nationalists use religious groups and their symbols as a means in the struggle to achieve their national or state-centered goals.

The argument about the law in Rom 6-7, appealing to the 'knowledge of the lawE, reflects an interpretation of the Mosaic law much stricter than that of the Pharisees and closely resembling the one found in the Qumran scrolls. Thus, Paul's argument was concluded to be metaphorical in nature.

Focus is drawn on the roles of Martha, Mary and 'the Jews', and the widely held positions concerning Martha's expression of faith in 11.27, are suggested. The passage summons Johannine readers to transcend understandable sorrow and pain generated by the menacing realm of human mortality by means of belief in Jesus, the resurrection and the life.

The identity of Matthean community as a Jew is evaluated on the basis of the conclusions of Andrew Overman, Anthony Saldarini and David Sim. Matthew's community is best described as a Jewish form of Christianity.

The reliance upon angels for national deliverance and personal protection within Second Temple Judaism posed a threat to the pre-eminence of Christ among Jewish Christians. The denial of angelic rule in the world to come provides an important clue to the purpose of Christ's exaltation over the angels in Heb1-2.

Judaic themes formed one of the core topics in the debates of the early enlightenment. Jewish traditionalism, their philosophy, self-pride and its effect on other communities is studied.

Interpretation of the meaning of 'zeal' in Second Temple Judaism is given. Paul's understanding of 'zeal' from two different perspectives is described.

The Opshernish ritual in Judaism, which is an orthodox boy's first haircut, is explained.

Franz Rosenzweig thought of converting to Christianity and decided to adapt to the religion as a Jew observing the religion. He remained a Jew even after observing Christianity after going through the Yom Kippur. Details on Rosenzweig commitment to Judaism are discussed.