| Papers [1-9] of 9 | Search results on "CANADIAN SYNAGOGUES": |
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Canadian Synagogues, 2006.
A historical review of the synagogues in Canada.
675 words (approx. 2.7 pages), 4 sources, $ 26.95
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Abstract
This paper reviews and discusses the history of Canadian synagogues. The paper continues with a description of how, like most synagogues world wide, the synagogue in Canada was the central point of all Jewish communal life and activities.
From the Paper
" Canadian Synagogues The Canadian synagogue was plagued with multiple concerns in its early establishment period. In the early part of the Twentieth Century, Judaism had arrived in Canada but the majority of Jewish communities were still seeking to appropriately define a sense of community and of purpose, and the synagogue was instrumental in helping achieve these ends. The care and the construction of the synagogue was a central component of the Jewish community and tended to involve all members. Shuchat writes of the building process that was used for the construction of the Shaar Hashomayim synagogue, in which multiple details needed to be considered in order for the synagogue to meet both the spiritual and the emotional needs of the congregation. Additional concerns, such as the education of the younger generations, were also a priority. "
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The Ancient Galilean Synagogue, 2002.
A look at the Galilean Synagogue and how this represents a classic synagogue of ancient times.
4,251 words (approx. 17.0 pages), 6 sources, MLA, $ 113.95
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Abstract
This paper examines the synagogue as the place of assemblage of the Jews in terms of the name, origin, history, organization, liturgy, building, interior setting and styles of architecture. This paper also looks at the Capernaum synagogue as a specific example of the Galilean style of synagogues and looks at this synagogue in terms of its role, meaning, people and community
From the Paper
"Luke describes Jesus in volume 15 as teaching in the Galilean synagogues (philiphoward.sch.uk). Therefore, within the historical, cultural, religious setting of Judaism, Jesus thus appears as a rabbi (philiphoward.sch.uk). Jesus is seen as teacher, a communicator, and a man of words (philiphoward.sch.uk). It is natural that Jesus teaches in synagogues because the synagogue is the place of Jewish community teaching (philiphoward.sch.uk). Judaism is a religion, first and foremost, of the family and most Jewish worship and teaching occurs within the family, within the home (philiphoward.sch.uk). Judaism also has, however, a strong sense of the wider community, which is where the synagogue has its role (philiphoward.sch.uk). The word 'synagogue' comes from the Greek 'synagog_', which means, literally, 'meeting' (philiphoward.sch.uk). Strictly speaking, the 'synagogue' is the 'meeting', the 'assembly', the 'congregation' of the community; the word applies most accurately to the community itself (it is rather like the Christian church (philiphoward.sch.uk). "
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Origins of the Synagogue, 2005.
Traces the origins, development, and evolution of the synagogue.
1,406 words (approx. 5.6 pages), 6 sources, MLA, $ 46.95
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Abstract
While noting the difficulty in tracing the exact origins of the synagogue, this paper takes an historical look at when and where synagogues first started, as well as a look at their function and significance to the Jewish religion.
From the Paper
"One tradition dates the origin of the synagogue to the Babylonian exile of the 6th century B.C., assuming that the returnees brought back the basic structure that was to be developed by the 1st century A.D. ?into a well-defined institution around which Jewish religious, intellectual, and communal life was to be centered from this earliest period into the present? (Synagogue Pp). While others believe that the synagogue originated after the Hasmonean revolt, 167-164 B.C., as a Pharisaic alternative to the Temple cult (Synagogue Pp)."
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Women in Religion, 2002.
A compare and contrast analysis of the attitude toward women in the three main monotheistic religions of today's world--Christianity, Islam, and Judaism.
1,549 words (approx. 6.2 pages), 6 sources, MLA, $ 50.95
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Abstract
This paper discusses discrimination against women based on religious beliefs by examining the different creeds of Christianity, Islam, and Judaism and how they affect women. It evaluates the changing role of women in each of the religions and analyzes how the treatment of women in all three religions seems to stem from Eve's original sin in the Garden of Eden. It looks at how Judaism and Christianity have grown more lenient over the years with reforms to the religion such as allowing coed seats in Synagogues and allowing women to preach whereas Islam still preserves its strict treatment and women are considered second class citizens.
From the Paper
"In today?s world, religions play a much smaller role than what it used to be centuries ago. Still, in many places, cultures, and societies, religion remains the predominant source for norms on human rights, etiquette, how to rule, how to live, think, dress, etc. Although, from a Western point of view, it is hard to imagine that religion would be of such great importance and influence over one?s life, there are numerous places where people do not need to imagine--this is their reality."
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Conservative Jewish Women in Canada & USA, 2006.
A review of the role of conservative Jewish women within Canada and the United States.
3,600 words (approx. 14.4 pages), 5 sources, $ 142.95
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Abstract
This paper discusses how, in spite of significant under reporting of the role of Jewish women within the creation, formation, and continuance of the Jewish community, these persons are highly active both within the formalized religious structure and the informal socio-cultural communities affiliated with a given synagogue. This paper demonstrates the impact and the role of the woman within the Jewish communities in North America, with an emphasis on the Conservative Jewish community and comparing and contrasting differences between Jewish women within Canada and North America.
From the Paper
"Women within the Jewish community are accorded rights and privileges that are rarely found within other theologically-oriented communities, such as a matrilineal line of integration into the faith and the ability to own property and acquire protection under the sanctity of law. Yet despite these obvious distinctions from the majority of the world's major religions, women within the Jewish community tend to face overt and understated forms of segregation in terms of the interpretation of their actions. Through extension, this understatement of their role in the community can be interpreted as purposeful or accidental devaluation. "
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Liturgical Theology, 2008.
An examination of the heritage of the liturgy.
1,110 words (approx. 4.4 pages), 1 source, MLA, $ 38.95
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Abstract
This paper examines liturgical theology - the meanings which believers associate with their worship traditions. The paper explains that the customs of worship among the Jews in the days of Jesus Christ were very formal and liturgical, whether in the temple sacrifices, the Sabbath services of the synagogue, or even in the domestic rites of the home about the family table. The writer believes that it is only natural that the forms and ideas of these Jewish liturgies, which nourished and blessed Jesus and His first disciples, should have been carried over into the worship of the Church. The writer then points out that all our knowledge of Christian liturgy is not Roman in origin but rather an amalgamation on various sources. In addition, the paper looks at how the worship of the medieval Church has been the object of much unfair criticism, on the one hand, and of unduly romantic enthusiasm on the other.
From the Paper
"The worship of the medieval Church has been the object of much unfair criticism, on the one hand, and of unduly romantic enthusiasm on the other. Perhaps the most notable fact about it was that the services were conducted in a language not understood by the people, but only by those with a Latin education--for the most part, the clergy and the monks. Yet there were many of the parish clergy who had a very faulty knowledge of Latin, so that they could not even pronounce the ritual accurately. The preservation of the liturgy in Latin probably operated in the long run to the benefit of the Church. It saved both the integrity and the intelligibility of worship for the day when it could be safely translated into the vernacular."
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The Excommunication of Spinoza, 2002.
An analysis of why Baruch Spinoza received the harshest excommunication ever issued by the Portuguese Jewish community of Amsterdam.
3,458 words (approx. 13.8 pages), 4 sources, MLA, $ 97.95
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Abstract
This paper discusses the different political, religious, social, economic and philosophic reasons for Spinoza's excommunication from the Jewish community on July 27,1656. It explores the origins of the phrase "harem" or ban which had power during medieval times to transform a deviant or defiant member of the community into a social pariah to be shunned and excluded. It examines Spinoza's apparent indifference towards the traditional community and how his failure to respond in the normal way of repenting and returning to the synagogue shows his complete and total break with the Jewish community.
From the Paper
"The leaders of the community may have also wanted to send a message to their Dutch neighbors that the Jewish community did not have an affinity or would not harbor any Cartesians. The conflict over Descartes philosophy was rampant in Dutch universities and had spread throughout the land. (Nadler, 150-151) ?The excommunication of an apparent ?Cartesian? by the ma?amad?could have been a signal to the authorities that subversive philosophy was no more tolerated in the Talmud Torah synagogue than it was in the province of Holland at large.? (Nadler 152-153) However, these political and economic arguments are both weak considering that many of the other excommunicants were banned under political and economic considerations as well, and they did not receive the harsh treatment nor the vicious herem formula received by Spinoza."
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Ethnicity in Modern Jewish Art, 2002.
An exploration of 20th century Jewish art.
1,700 words (approx. 6.8 pages), 1 source, $ 55.95
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Abstract
This paper studies 20th century Jewish art, focusing on signs of ethnicity. Works are analyzed for evidence of explicit ethnicity and references to 20th century Jewish history. The paper looks at the work of Moritz Oppenheim, the works of European Jewish artists, Max Beckmann?s picture entitled ?The Synagogue? and Israeli art. It also touches on Jewish theatre and folk stories and explores Jewish ethnicity in U.S. artists. It concludes with a summary of the transformation of Jewish art over the 20th century.
From the Paper
"The process of acknowledging, gathering, reviewing, researching, and elucidating Jewish art, was initiated around a hundred years ago, as it continues to date. The basic purpose behind studying the Jewish Art was to safeguard the ethnic legacy of the nation, and to sustain a promising resource for the revitalization of Jewish lifestyle. Be it in the customary, ceremonial, or conventional perspective, the Jewish art history is noteworthy to understand the future of Jewish works of art."
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A Woman Ahead of Her Time, 2002.
Discusses the life of feminist poet Emma Lazarus and her defence of her Jewish religion.
3,400 words (approx. 13.6 pages), 5 sources, $ 124.95
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Abstract
In this paper, I examine the life of Emma Lazarus, with an eye to her role as a woman writer and her defense of the Jewish faith. I begin by studying her early years and her wealthy upbringing. I then discuss her early career and her association with American writer Ralph Waldo Emerson, after analyzing two of her poems, "Echoes," and "Sympathy," for their thematic content regarding the status of women in society and art. I then talk about her friendship with Heinrich Heine and how it reminded her of her own inner torment over how to handle her Jewish heritage as opposed to her status as a wealthy, assimilated American. After analyzing "In the Jewish Synagogue at Newport" in light of its portrayal of traditional Jewish imagery, I then discuss how the pogroms of the 1880s and the resulting exodus of Russian Jews to New York forced Lazarus to consider more carefully her heritage and become more politically active, first in her writing and then as a social activist. I finish by analyzing the famous poem, "The New Colossus".
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