| Papers [1-15] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "HELLENIZATION JUDAISM": |
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The Hellenization of Judaism, 2002.
An historical exploration of how Judaism was affected by the Greco-Roman conquest of the Persian Empire in the third BCE.
3,617 words (approx. 14.5 pages), 13 sources, APA, $ 100.95
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Abstract
This paper provides a detailed account of how Judaism interacted with the Greco-Roman socio-religious milieu after Alexander the Great's conquest of Judea in the third BCE. It discusses Hellenism and its effect on Judaism, more specifically, the creation of Jewish sectarianism in the form of Pharisees, Sadducees, and Essenes. It explores the nature of these separate sects and the ways in which Jewish lore and culture were affected and interpreted anew through such changes. The Maccabean revolt is mentioned, as are several other primary-sourced events that can be seen to have directly affected the theocratic nature of Judea. It also examines how the admission that, although Hellenization affected Judaism and changed it beyond all hope for original reclamation, without sectarianism and the Hellenization of Judaism, Jewish culture would not be in existence today.
From the Paper
"Another cultural influence to affect Judaism as a result of its encounter with Hellenism is reflected in the material culture of the time. Three of the four apocrypha books of Maccabees mention, in negative terms, the erection of a gymnasium in Jerusalem , a Greek centre for exercise, conversation and discussion. The erection of such a building was viewed differently throughout the Jewish community, but many felt that it indeed threatened Judaism; the idea of embracing Greek culture to such an extent entailed for them the idea of abandoning the holy covenant. The adoption of Hellenistic values was therefore seen as a having a destructive and threatening effect on Judaism by even the Jews themselves during these times."
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Rabbinic Judaism, 2006.
An examination of the three forms of Rabbinic Judaism practised today, Orthodox Judaism, Conservative Judaism and Reform Judaism.
1,367 words (approx. 5.5 pages), 4 sources, MLA, $ 45.95
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Abstract
This paper examines how there are three variations of Rabbinic Judaism, characterized by a common belief that Jewish law has two components: the written law and oral law. It looks at how these three subgroups, Orthodox, Conservative and Reform, differ greatly on their definition of Jewish identity, on their interpretation of oral law and on their beliefs regarding the modern world.
From the Paper
"Although there are three variations of Rabbinic Judaism, they are characterized by a common belief that Jewish law has two components: the written law and oral law. The written component of Jewish law is found primarily in the Torah, which is composed of those commandments handed down to Moses at Mount Sinai. Jewish written law is also found elsewhere in the Tanakh. The oral law was handed down simultaneously with the written law. Therefore, Rabbinic Jews believe that Jewish law cannot be interpreted solely by resorting to the Tanakh, but must be based on a consideration of the combined oral and written tradition. While Jews were initially prohibited from committing the oral law to writing, it was eventually codified in the Talmud. "
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Judaism and Its Plurality, 2002.
An exploration of the different forms of Judaism in existence in Judea at the turn of the era and how this sectarianism came to pass.
2,350 words (approx. 9.4 pages), 18 sources, APA, $ 72.95
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Abstract
This essay explores the sectarian nature of Judaism, as developing from the Hellenization of Judea around 333 BCE and extending up until the time of Jesus. The socio-religious and political nature of the country is examined in detail, with thorough reference to Greco-Roman and Jewish primary sources. How the Pharisees, Sadducees and Essenes came to be separate and equally influential Jewish sects is discussed, as well as the eventual downfall of sectarianism and the historical basis of why we now talk of a singular 'Judaism'.
From the Paper
"Judaea was a site of great social and political turmoil at the turn of the era and it?s national religion, Judaism, reflected this unrest. Jewish sectarianism as a historical fact cannot be denied, but is it reasonable and accurate to describe Jewish membership as solely sectarian during this time? An examination of both the development of Judaea?s social and political environment, and the plurality of Jewish philosophies that existed in this milieu, will aid in an assessment of Jewish religious life under Roman rule at the turn of the era."
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Orthodox Judaism, 2005.
A brief discussion of the basic laws of Orthodox Judaism, mentioning Senator Joe Lieberman's practice of Orthodoxy.
1,158 words (approx. 4.6 pages), 4 sources, MLA, $ 39.95
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Abstract
A look at some of the basic laws and traditions of Orthodox Judaism, comparing it to Conservative and Reform Judaism, which is more common in America. The writer points out that many Americans first heard about Orthodox Judaism when Senator Joe Lieberman ran for Democratic Vice President in 2000. The paper looks at how Lieberman practices his Judaism in the modern political world.
From the Paper
"Thus, many believe that rules against eating pork and shellfish protected health. Today those foods are very unlikely to make one sick, but Orthodox Jews, many Conservative Jews and some Reform Jews still follow the rules about what to eat and how it should be prepared. Those rules are called Kashrut (Rich, 2002). Foods that meet the exacting requirements of Kashrut rules are called kosher. People may be familiar with the label kosher on some foods because kosher hot dogs are often served at places like ball games. In addition to being made from very clean animals, most of the internal organs of an animal are not kosher, so kosher hot dogs are made of better meat. In addition, they will be all beef, since pork is not kosher, and many view that as a healthier way to eat a hot dog. In fact, the 613 laws, or mitzvot, cover virtually every aspect of personal and family life and provide a clear roadmap for how to live."
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Judaism and Islam, 2006.
An outline of the similar beliefs professed by Judaism and Islam.
1,963 words (approx. 7.9 pages), 4 sources, MLA, $ 62.95
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Abstract
This paper argues that Judaism and Islam share not only common foundations but also share identical values of life. The paper initially assesses the similarities in both religions and then follows with an evaluation of the differences between them. This approach then provides a comprehensive background by which to judge the extent of similarities between Judaism and Islam.
Table of Contents
Introduction
Belief in One God
Similarities in the Law
Judaism and Islam are Traditional Religions
The Concept of Institutional Authority
Other Similarities between Judaism and Islam
Areas of Differences
Conclusion
From the Paper
"Both, Judaism and Islam, believe in the concept of one God; God that created the universe; God that maintains the workings of the universe and God that will ultimately end time. Both, Judaism and Islam believe that God is the source and foundation of all that is real and alive and that amongst the various attributes of God, Care for its entire creation, Justice, Righteous, Forgiving and Kind are his most looked for characteristics by his people (Paul Mojzes and Leonard Swidler, 2002). Clerics and scholars call this belief, "monotheism." Jacob Neusner and Tamara Sonn (1999) give an excellent description of the concept of monotheism in both, Judaism and Islam."
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The Sacrificial System of Ancient Judaism, 2006.
A research paper on the sacrificial system of ancient Judaism.
3,063 words (approx. 12.3 pages), 10 sources, APA, $ 89.95
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Abstract
This research paper examines the sacrificial system of ancient Judaism in relation to the sacrifice of Jesus on the cross and the linkages in the Jewish sacrificial system of the Paschal Lamb. In order to shed light on this topic, the paper takes a historical look at ancient Jewish Laws and the ancient language of Judaism.
Table of Contents
Research Objective
Introduction
Defining Sacrifice
The "Ante-Mosaic History of Sacrifice
The Mosaic Period Sacrifices
Post- Mosaic Sacrifices
Present Day Sacrificial Offerings
The Last Supper, The Paschal Lamb and the Relation to Sacrifice in
Judaism
Consideration of the Gauge used for Measurement
Summary
Conclusion
From the Paper
"The practice of offering sacrifice was ceased during the year 70 C.E. at the time of the destruction of the Temple in Jerusalme by the Roman Army. The Temple is the prescribed place, according to the laws given to the Jewish people by God in the Torah which is a specific set of commands that sacrifices are not offered just anywhere but were permitted only in places that are chosen by God for that specific purpose. The Torah states that the people "may not worship God in such a manner" but that they may only do so on the site that God chooses "from among all your tribes to place His Name there. You must seek His Presence, and you must go there." Further stated is that they people will bring their "elevated offerings, your eaten sacrifices, your tithes, your hand-delivered elevated gifts, your general and specific pledges, the first born of your cattle and flocks...." (Deuteronomy.12:4-6)."
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Judaism: A Foreshadowing of Christianity, 2003.
A discussion of the similarities between Judaism and Christianity through the teachings of Paul.
1,346 words (approx. 5.4 pages), 1 source, APA, $ 45.95
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Abstract
This paper focuses on the covenant between God and "His" people and shows how God's covenant has translated through time and adapted itself to the people. It identifies the similiarities between Judaism and Christianity, but more so, it concedes that Christianity is the type that followed Judaism by using the Old and New Testament with a specific emphasis on Paul's writings. It shows how Paul's views on Christianity and Judaism share the common bonds of the faith and provide the early Christians with an action plan as well as an understanding that Christianity was part of the plan from the very beginning.
From the Paper
"The basis of Judaism is the old covenant, which has its origins at Mt. Sinai when Moses received the Ten Commandments and recorded the other statues concerning the sacrificial system. Paul compares the old covenant to Hagar, (a slave and concubine of Abraham) in Gal. 4:24-26, and admonishes the Galatians to ?Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bandage.? (Gal. 5:1) Specifically, the ?yoke of bondage? as mentioned in Gal. 5:1 refers to the old covenant and the practice of those who turned the laws into a burden and who felt that merely obeying the laws would save them."
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Gender Roles in Christianity and Judaism, 2002.
An examination of gender roles in Judaism and Christianity, looking at how one evolved out of the other and how both have evolved today.
1,595 words (approx. 6.4 pages), 3 sources, MLA, $ 52.95
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Abstract
This paper discusses how, like most religions, gender roles are an important part of both Christianity and Judaism. It shows how both of these religions have very specific roles for men and women, which constitute key theological areas of both faiths and how, because Christianity arose out of Judaism, some of the gender roles are similar. It also looks at how Christianity has some unique gender roles of its own. Further, how the gender roles in both Judaism and Christianity have changed and evolved over the centuries.
From the Paper
"Women, as keepers of the house and home, had special tasks to perform when preparing for the Sabbath. On Fridays before sunset, they had to work hard to finish the cooking and clean the house (?Women?s Role in the Rituals?). They set the table for the first Sabbath meal and put all things that remind people of work out of view, as no work is permitted on the Sabbath. The woman of the house lights two candles on a table and says a prayer of blessing for the family; when this is completed, the Sabbath has officially begun (?Women?s Role in the Rituals?). This is one of three ritual acts specifically given to women to perform in the traditional Jewish religion. Afterward, the man of the house blesses his children?first sons, then daughters?and then blesses his wife. The family then begins the first meal of the Sabbath. The last meal of the Sabbath is concluded with another prayer from the woman of the house."
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Buddhism, Islam, Hinduism and Judaism, 2007.
A discussion on comparative beliefs about the afterlife, and paths to the afterlife, within four major world religions: Buddhism, Islam, Hinduism and Judaism.
1,510 words (approx. 6.0 pages), 9 sources, MLA, $ 49.95
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Abstract
The paper discusses the religions of Judaism, Buddhism, Islam and Hinduism. The paper examines how each of these religions has distinct ideas about the concept of life after death; what takes place after death; the nature of the afterlife itself; and how and where one arrives in the afterlife, based on the life lived on earth. The paper explains that the major religious books of each religion, in which those four religions' beliefs about life after death are described, are, for Judaism the Torah; the Hebrew Tanakh; and the Talmud; for Buddhism the Tipitaka; for Islam the Qur'an (Koran); and for Hinduism the Bhagavad Gita. The paper compares and contrasts teachings about life after death within Buddhism, Islam, Hinduism and Judaism, respectively.
From the Paper
"One major difference between the Buddhist and Hindu views of life after death compared to the Jewish and Muslim views of life after death has to do with the Buddhist and Hindu view of time as cyclical rather than linear. Judaism and Islam (and Christianity), each conceive of a linear concept of time, i.e., one's time spent on earth is then followed by one's time in the afterlife. Within the Christian New Testament, for example (Hebrews 9:27) it states: "Just as man is destined to die once, and after that to face judgment" (BLB Hebrews 9)."
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Judaism and Christianity, 2004.
A comparative essay on the similarities and differences between Judaism and Christianity.
1,410 words (approx. 5.6 pages), 5 sources, MLA, $ 46.95
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Abstract
This paper explains that Judaism and Christianity are both Abrahamic religions, and hence, they share a common origin. Judaism is an ancient religion whose origin is traced back to the period of Moses and evolved in its classical form around the 5th century BC. Christianity developed into a religion only after the period of Jesus Christ ,which is roughly 2000 years ago. Though both the religions share a common origin, they still exhibit striking differences in some aspects. The paper presents a comparative account of some important aspects of these religions in order to highlight the similarities and differences.
From the Paper
"Jewish religion is strongly monotheistic with one god. God is perceived as a complete facet without any identifiable attributes. Since any personification of godhead meant a limitation Jewish religion does not ascribe a form to god. Christianity on the other hand, while still a monotheistic religion, has an entirely different perception of Godhead. Christianity is firmly entrenched on the belief of the principle of trinity. That is to say that God is manifest as three different aspects i.e., God as the father, God as the son and God as the Spirit. Jesus Christ is widely acknowledged as the 'Holy Son' and the link between God and man. That Jesus was the incarnation of God is widely accepted by the Christians and he is looked forward to as the intermediary one, the connecting link between men and the realm of the eternal father. It is here that we find another important distinction between Judaism and Christianity. Judaism does not accept or acknowledge the prospect of divine incarnation and any kind of intermediation between God and man is strictly ruled out. Judaism has an entirely different concept of the messiah. The messiah as per Jewish concept is considered to be a descendent of David the great. [Tracey R. Rich] "
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Canadian Judaism in the Mid-Twentieth Century, 2006.
A review of 20th century Judaism in Canada.
675 words (approx. 2.7 pages), 3 sources, $ 26.95
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Abstract
This paper discusses Canadian Judaism in the 20th century and how it differs greatly from Judaism in other regions of North America. This paper explores how social and cultural changes were more likely to impact the Jewish community than were theological changes, and mentions examples such as women's rights.
From the Paper
"The initial establishment of Judaism in Canada rivaled any possible historical upheaval of this faith. The need to balance religious practices against basic survival created conditions in which both Orthodox and Reform Judaism were significantly altered. Furthermore, social changes altered the established structure of the Jewish community in addition to the basic changes related to theological practice (Schenfeld, 230). As a result, Canadian Judaism within the middle of the Twentieth Century was extremely distinctive, and was arguably different than Judaism in other regions of North America. Ironically, many researchers appear to give up in the attempt to determine what it means to be Jewish in Canada in the years following World War II. Weinfeld writs that "social scientific studies of Judaism in the post-war period are invariably behavioral. Researchers measure actions and ritual observances" (Weinfeld, 282). "
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Judaism, 2006.
This paper discusses religion, specifically Judaism.
1,074 words (approx. 4.3 pages), 6 sources, MLA, $ 37.95
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Abstract
The paper looks at Judaism's beliefs, rituals and holidays. The paper also relates how in ancient history the Jews were driven out of Egypt to wander in the desert until they found a new home. Today, they are still contending their right to live in Israel, surrounded by Arab neighbors who do not want them and resent them. The paper explains that Judaism is a religion, but it is also a people, a nation and a way of life. The paper concludes that Jews are still one of the most misunderstood and persecuted religions, but understanding more about them could help a world torn with bitterness and strife.
From the Paper
"Most Jews worship in a synagogue (or the Temple, as many call it), and some may send their children to Hebrew school. Jews also pray only to God, and perform some types of worship and worship celebrations in their homes, such as the Passover Seder and the celebration of Hanukah. As a symbol of their religious beliefs, Jewish men, especially Orthodox Jewish men, wear yarmulkes. Another historian notes, "Orthodox Jewish males wear yarmulkes at all times as a sign of reverence. Among them, head covering at the synagogue is therefore obligatory" (Furman 54). Thus, worship at the synagogue is part ritual and part spiritual worship, and worship is not complete without the synagogue."
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Judaism, 2004.
An exploration of the basic beliefs in Judaism.
785 words (approx. 3.1 pages), 1 source, MLA, $ 27.95
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Abstract
This paper on Judaism explains the three basic tenets of Judaism. This paper also relates these tenets to the beliefs of the Christians. The paper illustrates the importance of Torah, Monotheism, and good deeds to the belief of the Jews.
From the Paper
"Abraham was the founder of Judaism. The account of his life in Genesis, though considered today to be not historical, is nevertheless in accord with the historical facts dating from the beginning of the second millennium BC. According to the story, Abraham, his father Terah, his nephew Lot and his wife Sarah left Ur of the Chaldees, in southern Mesopotamia and journeyed slowly, always under the command and watchful eye of their God, towards the land Canaan, which today is known as Israel and Lebanon. After the death of Terah, Abraham became the patriarch and a covenant between God and him was established. This covenant or promise involved the certainty that Abraham?s seed would inherit the land of Canaan. Within a few hundred years there were many Jews in Canaan, worshiping one god named Yahweh. In a world full of polytheistic religions came Judaism, which preached monotheism. Hence, it was Mesopotamia, which gave rise to the Jews."
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Mordecai Kaplan, Founder of Reconstructionist Judaism, 2001.
This paper describes the life and ideas of the founder of Reconstructionist Judaism, Mordecai Kaplan.
1,200 words (approx. 4.8 pages), 1 source, APA, $ 41.95
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Abstract
This paper examines the history and beliefs of Reconstructionist Judaism through the biography of its founder Mordecai Kaplan. The paper explains how this branch of Judaism perceives God and the supernatural, and how it differs from other forms of the religion.
From the Paper
"Mordecai Kaplan was born in Svencionys, Lithuania in 1881, and moved with his family to the United States when he was eight years old. He was educated at the College of the City of New York and Columbia University, and was ordained at the Jewish Theological Seminary of America in 1902. When he left the Rabbinate in 1909, he was appointed principal of the Teachers Institute, and in 1947, became the dean emeritus.
Rabbi Kaplan is known as the founder of the Reconstructionist movement of Judaism, and ideology that views Judaism as a religious civilization. In 1922, he established the Society for the Advancement of Judaism, which became the core of Reconstructionism. In the Reconstructionist, a periodical he edited, Kaplan defined his movement as being dedicated to "the advancement of Judaism as a religious civilization, to the upbuilding of Eretz Yisrael [the land of Israel] as the spiritual center of the Jewish People, and to the furtherance of universal freedom, justice, and peace" (Kaplan, Mordecai Menahem)."
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Judaism and the Problem of Evil, 2005.
This paper discusses that, despite being the victim of much evil through-out history, Judaism has maintained a basically hopeful attitude towards the problem of suffering and of evil.
1,165 words (approx. 4.7 pages), 4 sources, MLA, $ 40.95
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Abstract
This paper explains that Judaism addresses the problem of evil without doubting the full existence either of evil or of God and without blaming the problem of evil on supernatural forces such as evil spirits or the divine workings of Karma. The author points out that the Jewish faith suggests that the existence of evil was necessary because it allowed God to create the universe and the concept of free will. The paper relates that, like that of many transcendental Eastern religions, Judaism's relationship to suffering addresses the value and benefit of evil in the world because evil works to clean the soul.
From the Paper
"This idea that humanity's free will forces evil into the world is a common theme in most religions and even among atheists. Many people have an instinct that suggests some outside force works on humans, however, encouraging them to do evil when they would not have a tendency to do it by themselves. For example, in Christian culture the idea of a "devil" who can "make" people do bad things is very common. Christians believe that one of God's angels rebelled and fell from heaven, and now leads an army of demons on earth who wreck havoc on humans, both tempting them to do evil and striking at them with external evil like cancer or natural disasters. Judaism, however, does not believe in anything of the sort, nor do the Hebrew scriptures support this view. On the contrary, according to Jewish understandings, Satan is not a rebel but an obedient angel who is "His Majesty's loyal opposition"."
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