On the Functions of Miniaturizing Books in Jewish Religion

2018 ◽  
Vol 9 (2-3) ◽  
pp. 114-138
Author(s):  
Marianne Schleicher
Keyword(s):  
Jewish Religion

Christian Artists and Jewish Patronage

2013 ◽  
Author(s):  
Joseph Shatzmiller
Keyword(s):  
Prayer Books ◽  
Jewish Religion

This chapter explores the fact that the marketplace brought Jews in touch with Christian artists and craftsmen, where they learned to value their skill and expertise. That this helped to shape their sensitivity to what was considered then as beautiful is shown plainly by their preparedness to hire Christian artists and craftsmen to decorate Hebrew prayer books and to create for them objects with which Jews performed their liturgical obligations. These Christian professionals were not necessarily familiar with the intricacies of the Jewish religion, and when not consulting a Jew, at times committed mistakes. The late Ruth Mellinkoff went a step further and claimed that the deformed way Jews are presented in these Hebrew manuscripts was due to the hostility of these Christian painters toward the rival religion.

The People of the Book, 200 BCE–200 CE

2012 ◽  
Author(s):  
Maristella Botticini ◽  
Zvi Eckstein
Keyword(s):  
Secondary Schools ◽  
Primary School ◽  
Second Temple ◽  
First Century ◽  
Religious Leaders ◽  
The People ◽  
The Temple ◽  
Jewish Religion

This chapter discusses the well-documented shift of the religious norm that transformed the Jews into the People of the Book. During the first century BCE, some Jewish scholars and religious leaders promoted the establishment of free secondary schools. A century later, they issued a religious ordinance requiring all Jewish fathers to send their sons from the age of six or seven to primary school to learn to read and study the Torah in Hebrew. With the destruction of the Second Temple, the Jewish religion permanently lost one of its two pillars (the Temple) and set out on a unique trajectory. Scholars and rabbis, the new religious leaders in the aftermath of the first Jewish–Roman war, replaced temple service and ritual sacrifices with the study of the Torah in the synagogue—the new focal institution of Judaism.

Jewish Religion in the Apocrypha

2021 ◽  
pp. 450-476
Author(s):  
Carla Sulzbach
Keyword(s):  
Second Temple ◽  
Roman Period ◽  
Rabbinic Judaism ◽  
Early Christian ◽  
Early Judaism ◽  
Wisdom Of Solomon ◽  
Shed Light ◽  
Selection Of ◽  
Jewish Religion

In this chapter, the Apocrypha are read through the lenses of Jewish observances in their original Second Temple era milieu, in their (dis-)continuity with biblical as well as post-Temple Rabbinic culture. This allows for these writings, all dating from the Graeco-Roman period, to be put on a trajectory from pre-exilic times (to which they were heir and to which they refer), through Second Temple times, to Rabbinic Judaism. The total known textual corpus dating from this period is much greater and also comprises the Pseudepigrapha, Qumran, and the Hellenistic-Jewish historians. Early Christian texts in their interaction with their Jewish subtexts, too, shed light on the development of Early Judaism of this period although these fall outside the purview of this article, which narrows its focus to a selection of representative examples, namely, 1 and 3 Maccabees, Tobit and Judith, the Additions to Daniel and to Esther, as well as the Wisdom of Solomon.

Epitaph

2008 ◽  
pp. 149-150
Author(s):  
David Berger
Keyword(s):  
Orthodox Jews ◽  
Master Teacher ◽  
Jewish Religion

This epitaph argues that the classical messianic faith of Judaism is dying. Most Orthodox Jews may still adhere to it, but their willingness to grant full rabbinical, institutional, educational, and ritual recognition to people who proclaim the messiahship of a dead rabbi conveys the inescapable message that such a proclamation does not contradict an essential Jewish belief. Mainstream Orthodoxy now appoints heads of rabbinical courts, teachers, and principals who conclude their prayers on the Day of Atonement with the twin affirmations, ‘The Lord is God! May our Master, Teacher, and Rabbi, the King Messiah, live for ever!’ By extending this recognition, Orthodox Jewry has repealed a defining element not only of the messianic faith but of the Jewish religion itself. However, there is still hope that Judaism's criteria for identifying the Messiah can still be rescued from the brink of extinction.

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