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Dorothy Kim

Abstract

This article evaluates Jewish-Christian difference in the constantly shifting terrain of thirteenth-century medieval England. It reframes this difference in relation to theories of embodiment, feminist materialism, and entanglement theory. To conceptualize how Jews can be marked by race vis-à-vis the body, the article uses the example of Christian Hebraists discussing the Hebrew alphabet and its place in thirteenth-century English bilingual manuscripts.

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Andreas Brämer

/ Oxford 1988; David Ellenson, After Emancipation. Jewish Religious Responses to Modernity , Cincinnati 2004; Adam Ferziger, Exclusion and Hierarchy. Orthodoxy, Nonobservance, and the Emergence of Modern Jewish Identity , Philadelphia 2005; Ken Koltun-Fromm, Abraham Geiger’s Liberal Judaism. Personal Meaning and Religious Authority , Bloomington 2006; Christian Wiese (ed.), Redefining Judaism in an Age of Emancipation: Comparative Perspectives on Samuel Holdheim (1806-1860) , Leiden 2007; idem/ Walter Homolka / Thomas Brechenmacher (eds.), Jüdische Existenz in der

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Irene Kajon

Jewish community of Breslau. From the start, it was part of the bitter discussion that, since the early nineteenth century, had been taking place in German Jewry between the followers of a reform that was to have significantly modified the liturgy of the synagogue and the forms of worship—on the basis of a new way of looking at the tradition—and the followers of Judaism in the form it had taken on since the Talmudic period and had maintained into the Middle Ages. The impulse behind the Rabbinical College of Padua, by contrast, came from outside, and its origins

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Ian Vincent McGonigle

Publication Society of America. Ahad Ha’Am (1898) “The Transvaluation of Values” in Selected Essays by Ahad Ha’Am, L. Simon, trans. Philadelphia: The Jewish Publication Society of America. Atzmon, G., L. Hao, I. Pe’er, C. Velez, A. Pearlman, P. Francesco Palamara, B. Morrow, E. Friedman, C. Oddoux, E. Burns, H. Ostrer (2010) Abraham’s children in the genome era: major Jewish diaspora populations comprise distinct genetic clusters with shared Middle Eastern ancestry. Am. J. Hum. Genet. 86(6):850-859. Barell, A. and D. Ohana

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George Y. Kohler

philosopher of the Wissenschaft movement was allowed to teach philosophy at the seminary from 1862, and Joel’s many and influential publications about the Jewish philosophers of the Middle Ages founded an entire school of scholars working on this field, among them, Jacob and Julius Guttmann, David Kauffmann, David Neumark, Hermann Cohen, and many others. Joel published in 1859 the first ever academic monograph on Maimonides’ Guide of the Perplexed and in 1862 a groundbreaking book on the philosophical thought of Gersonides (1288–1344), a thinker he virtually

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Michael A. Meyer

an Abraham Geiger and the Conservative path of a Zacharias Frankel. Following a brief treatment of Joël’s accomplishments in other areas, this study will dwell on Joël, the rabbi seeking a middle path, not between Orthodoxy and Reform but between what he called the Conservativen and the Fortgeschrittenen . M. Joël, Israelitisches Gebetbuch für die öffentliche Andacht des ganzen Jahres 1 (Breslau, 1872), Vorwort, vii. Joël did not claim to be a philosopher, but rather a “student of philosophy.” Jacob Freudenthal, “Ueber die wissenschaftliche Thätigkeit Dr. M

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Evyatar Marienberg

Christianity, an idea which perhaps should be reexamined, See David Berger’s opinion, “…it appears that the assertiveness and self-confidence of Ashkenazic Jews were remarkable, and the view that most of the sarcastic comments in Jewish polemic were intended for internal consumption should probably be modified though not entirely discarded.” (David Berger, The Jewish-Christian Debate in the High Middle Ages , Philadelphia 1979, p. 23). See a somehow different opinion in Hanne Trautner-Kromann, Shield and Sword: Jewish Polemics against Christianity and the Christians in

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Jonathan Boyarin and Martin Land

“earth” in Hebrew. The main theme of the first three years plus of the series—along with the continuing conflict against, and increasing merging of humans with, the Cylons—is the search to find and return to Earth. But in the middle of the fourth season, with Earth finally achieved, it is discovered to be a radiation-dead planet, no possible home at all for the weary, na-venad human survivors. They pick up and move on; all aboard the ship face what seems (from the perspective of a viewer such as I who has not yet seen the end of the series but knows there will only

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The Sons of Scripture

The Karaites in Poland and Lithuania in the Twentieth Century

Mikhail Kizilov