By Association for Jewish studies
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The Feres Mura, Ethiopian Jews whose households switched over to Christianity in the course of the 19th century after which reasserted their Jewish id within the past due 20th century, nonetheless anticipate attractiveness through Israel. because the Nineteen Eighties, they've got sought homecoming in the course of the state's correct of go back legislation. rather than a welcoming embody, Israel's govt and society regard them with reticence and suspicion.
This biblical tale tells of the aged Sarah who laughs in satisfaction while she overhears 3 strangers inform her husband Abraham that he'll quickly turn into a father. whilst a son is born to her the subsequent yr she names him Isaac, this means that laughter, and the area rejoices together with her.
This publication presents a close research of Isidore of Seville's perspective in the direction of Jews and Judaism. beginning out from his anti-Jewish paintings De fide catholica contra Iudaeos, the writer places Isidore's argument into the context of his complete literary construction. moreover, he explores where of Isidore's pondering in the modern scenario of Visigothic Spain, investigating the political functionalization of faith, so much relatively the pressured baptisms ordered through King Sisebut, whose consultant Isidore used to be inspiration to were.
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Extra resources for Association for Jewish studies 2003-27(1)
The last to speakon the Trinitywas PaulChristian,and he, too, received a response from Nahmanides. 73 Descriptionsof these coerced sermons as attackson a passive Jewish audience74 is not exact. 76This is not enough, however,to deny the Jews any kind of response. 77 Rather,in my opinion, the orderto listen patiently was intendedto preventoutburstsand argumentsfrom eruptingduring the sermons,but not to preventdebateto develop once the Christianpreacherhad finished. James' decree of August 29, 1263, following the Barcelonadispute which allowed PaulChristianto sermonizeamong the Jews, clearlystipulatedthathe was allowed to dispute with the Jews.
See S. Grayzel, The Churchand the Jews in the XIIIth Century(New York:Hermon Press, 1966), p. 256. 77. This is Johnston'shypothesis in "RamonLlull,"p. 9. 78. ,p. 10; see also n. 31. 79. , p. 11. 82But they could be forced to participatein religious debate over some issues. They 80. , pp. 12-13. 8 1. See J. Regesta and Documents 1213-1327, ed. Y. T. Assis (Jerusalem:The Magness Press, 1978), 387, p. 69. 82. Baer,A History, 1, p. 160. 83. Johnston,"RamonLlull,"p. 24, n. " 84. J. Riera i Sans, "Les llicencies reials per predicaralsjueus i als sarrains(Segles XIIi-XIV), Calls, 11(1987), p.
G. , ContraJudaeos (Tiibingen:J. C. B. Mohr, 1996), pp. 257-278. 3. A. Funkenstein,"The Changes in the Religious Dispute between Jews and Christiansin the TwelfthCentury,"(Hebrew), Zion, 53 (1968), pp. 125-144; Reprintedin A. Funkenstein,Image and Historical Consciousness in Judaism and its Cultural Surroundings (Hebrew) (Tel Aviv: Am Oved, 1991), pp. 82-102. 4. See J. This study addresses the religious dispute as it unfolded in reality (in contrastto its literary expression) in Spain and Provenceup to the end of the fifteenth centuryas manifest in the Jewish sources.