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Jesus and the Jewish Traditions, 2005.
An examination of the different Jewish traditions that Jesus drew upon within his ministry.
3,665 words (approx. 14.7 pages), 7 sources, APA, $ 101.95
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Abstract
This paper examines how, with texts such as the Dead Sea Scrolls and a revised understanding of several wisdom texts, scholars have masterfully painted several different Jewish portraits of the man Jesus. The paper looks at how, despite the difficulties of determining the correct light in which to view the historical Jesus, the scholars draw upon three main Jewish traditions within Jesus' ministry: the Torah, the Messianic, and the Wisdom traditions. It shows how by further investigating Jesus' use of these Jewish traditions, one can better understand the historical Jesus, his context in first century Palestine and his self-understanding.
From the Paper
"However, discovering the true, Jewish identity of Jesus is not a simple task. In his article, The Jewishness of Jesus: Facing Some Problems, Daniel J. Harrington identifies the problems with finding Jesus' true, Jewish identity. While he believes that several of the most basic facts about the Jewishness of Jesus cannot be doubted (i.e. he lived and died a Jew in Israel), simply placing the man Jesus within the context of the first century Palestinian Judaism is not enough to proclaim him a man of Jewish faith. During Jesus' time, there existed several religious and political sects within Palestine. Therefore, Harrington argues we can no longer speak of a normative Judaism, but instead the existence of several Judaisims. Realizing this, scholars began to ask which religious or political scene is the correct context to best understand the life of the Jewish man Jesus? In his book, Jesus and Judaism, Ed P. Sanders understood Jesus from the context of Jewish eschatology. Sanders focused on Jesus' actions in the temple and his spoken words concerning it. He also utilized scripture such as the books of Isaiah and Zechariah, which were highly popular during Jesus' time. Within this context, Jesus' public proclamations looked to the restoration of the temple and the Jewish people, and God's intervention would bring about a purified form of Judaism. "
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Jesus the Jew, 2005.
An in-depth paper discussing the Jewish roots of Jesus.
4,715 words (approx. 18.9 pages), 25 sources, APA, $ 121.95
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Abstract
This paper contends that Jesus was born a Jew and died a Jew and that he never severed his ties with the Jewish people. It explains that it was only following his death that commentators and his followers moved away from his original beliefs and became a different sect/religion. The writer argues that the hatred and anti-Semitism that occurred over the centuries was as a result of a misunderstanding of Jesus's roots.
From the Paper
"Christianizing significantly Jewish concepts and texts led the Jewish philosopher to declare that it was, in fact, God's chosen people, Israel, who were or was the suffering servant of God and that Isaiah described them and their suffering with precision and grandeur in his 53rd chapter in the hands of their Christian tormentors through the ages.
It is clear to the Jews that the most fundamental teachings of Christianity have not only been non-Jewish, but also pagan, such as the immortality of the soul, the Holy Trinity, eternal torment in hell and the veneration of Mary and the saints. The Jews argue that these teachings have no biblical basis and would have outraged even the first-century Christians. They strongly oppose the propagation of such teachings as completely devoid of the essential truths of Christianity itself. They perceive modern Christianity as lacking even in the most basic characteristics of Jesus Christ's teachings to his original Jewish followers. These included the resurrection of the dead, the kingdom of God on earth and practicing biblical commandments according to the Law of Moses. They and other critics of Christian churches found the latter teaching what they should not and failing to teach what they should."
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Prophet Amos and Jesus Christ, 2003.
This paper shows how Prophet Amos and Jesus Christ are considered kindred spirits.
1,320 words (approx. 5.3 pages), 0 sources, $ 44.95
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Abstract
Both Prophet Amos and Jesus Christ represent a radical demarcation from the Jewish traditional prophecy. This paper discusses how both the prophets criticized the prevailing religious practices and the social order. Jesus and Amos did not belong to a high rank, by profession a carpenter and a sheep herdsman, and never prophesied for money. It explains how, in these two figures, we see a radical stand against rigidity in religion and against traditional beliefs and practices.
From the Paper
"Prophets Amos was one of the first Israelite prophets whose words were recorded on a scroll. Amos is also one of the unorthodox figures in the Jewish history and the lineup of the prophets. Amos was a blue collar prophet and unlike many other prophets did not belong to the aristocratic; he earned his living as a "herdsman and dresser of sycamore figs." [Amos 7:14]. In his scriptures he explicitly tells us that he was neither a prophet nor the son of a prophet, that is, in the professional sense of that term. In Israel many prophets use to prophesize for money and being a prophet was also a profession. Amos was born and grew up in small town Tekoa which was about twelve miles southeast of Jerusalem and five miles south of Bethlehem. We can thus imagine that to the cultured elite of his day Amos was an outcast" who probably spoke with an accent. Amos had no intension of becoming a prophet but he was called by God to do so and this was a difficult job for a herdsman of a small town. Being from the southern kingdom of Judah, Amos had the unenviable task of speaking God's prophetic word to the northern kingdom of Israel. Amos was an unwelcome outsider and therefore was forced out of town, "Get out, you seer! Go back to the land of Judah. Earn your bread there and do your prophesying there.? (Amos 7:13?15)."
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Jewish Philosopher Baruch Spinoza, 2005.
This paper discusses Jewish philosopher Baruch Spinoza, a controversial figure in the history of Jewish thought, who was not a rabbi.
2,615 words (approx. 10.5 pages), 9 sources, MLA, $ 78.95
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Abstract
This paper explains that Baruch Spinoza, the first Jewish pantheist, rejected the monopoly held by the clergy over the political power in the Jewish community, was a champion of intellectual freedom and had followers including members of the Islamic community. The author points out that Spinoza was one of the first philosophers to marry Jewish thought with the emerging ideas of the Enlightenment and was more receptive to contemporary Western thought than any Jewish philosopher since Maimonides. The paper relates that Spinoza went to Constantinople, where Jews were emancipated; the community in Constantinople contributed to Spinoza's ideas of intellectual freedom and, in 1664, Spinoza published the "Treatise on God, Man and his Well-Being" marrying Jewish scripture to contemporary philosophy.
From the Paper
"However controversial, Spinoza's viewpoint on God was not unprecedented. Spinoza's version of God was firmly planted in Mediaeval Jewish mysticism, which was closely allied to the Neo-Platonic philosophical tradition of Late Antiquity, as it had been developed during the 9th Century intellectual development of Islam. "The fundamental thing to keep in mind when thinking about Spinoza is one simple, striking, and paradoxical proposition: God is the only thing that exists." The idea is not that God is everything, but that nothing can exist independently from God. While reductionists may want to claim Spinoza as their own, Spinoza envisioned a thinking God. In addition, "although Spinoza was condemned by his community for the heresy of saying that God has a body," he actually believed that God was much more than a body."
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Gospel According to Mark, 1996.
Exegesis of New Testament Book: Greek vs. Hebrew meanings, Jesus' Jewishness, political & social contexts, God's will vs. human wisdom, healings, mysticism, discipleship. Includes outline.
4,500 words (approx. 18.0 pages), 17 sources, $ 135.95
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From the Paper
" ABSTRACT
The author examines the concept and responsibilities of discipleship revealed in a reading of Mark 8:27-33, and illuminated elsewhere in the Gospel According to Mark. One of the author's main contentions is that biblical scholarship and interpretation is continuing to lead the Christian community of faith away from the mysticism which once infused Judaism and was likely a part of the early Church's understanding of its relationship to God through Jesus, the Messiah of Israel.
The author explores the topic from a variety of interpretive perspectives gathered from an assortment of (mostly) recent texts and articles written by theologians, historians, philosophers.."
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Jesus and Mohammed, 2006.
This paper compares Jesus and Mohammed, the central figures of two of the world's major religions Christianity and Islam.
1,535 words (approx. 6.1 pages), 5 sources, APA, $ 50.95
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Abstract
This paper explains that Jesus was born in Bethlehem, sometime between 8 BC and 29 AD, of virgin birth; whereas, Mohammed was born in a well-to-do family in Mecca (in present-day Saudi Arabia) in 570 AD and was raised by his uncle Abu Talib,the leader of the Hashim clan of the Quraish tribe. The author points out that the death of Jesus and Mohammed did not impede the growth of their religions mainly due to the efforts of their disciples. The paper relates that, although moderate Muslims emphasize the peaceful character of the religion, the extremist elements among the Muslims emphasize the aspects of Mohammed's teachings relating to "Jihad" and his military conquests; however, Jesus' message is purely non-violent and stresses the infinite love of God for humanity.
Table of Contents:
Tracing the Lives of Jesus and Mohammed
Jesus
Mohammed
Impact of the Deaths of Jesus and Mohammed on their Religions
How the Messages of Jesus and Mohammed Being Carried out in the World Today
From the Paper
"Most Christians believe that Jesus is divine and a member of the Holy Trinity, i.e., one of the three divine persons who are God (the other two being the Father and the Holy Spirit). They believe that he is the Son of God and the Messiah. Hence all those Christians who consider Jesus as divine consider it appropriate to worship him. They do so by singing his praises in hymns, psalms and spiritual songs and by praying to him in the Church. They also quote passages in the Gospel in which the faithful are commanded to worship God (Matthew 4:10; Revelation 19:10; 22:9) and point out that Jesus never objected to his own worship."
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Jesus Compared, 2002.
Discusses how Jesus is presented in the Book of Matthew and then shows how this version differs from the Books of Mark and John.
650 words (approx. 2.6 pages), 2 sources, $ 26.95
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Abstract
In various places in the Book of Matthew Jesus is demonstrated as being different from Jesus in the Books of Mark and John. Comparison of the accounts of Jesus in the Book of Matthew is different than the versions of Mark and John. Who is Jesus in Matthew? Why are the versions of the accounts in Matthew different from either John or Mark? How are they different? What makes the difference between these accounts? Throughout the versions of Matthew, Mark, Luke and John they each see Jesus differently. Each of these versions has been written for a different audience. Each writer has a different version due to his or her own personalities. This essay compares Jesus in Matthew compared to Mark and Luke using specific examples in the Scriptures illustrating their version of Jesus.
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Health Issues in the Jewish Faith, 2002.
Discusses the need for nurses to improve their understanding of the Jewish faith in order to better care for their Jewish patients.
1,513 words (approx. 6.1 pages), 6 sources, MLA, $ 49.95
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Abstract
This paper presents an examination of health issues in the Jewish faith. The paper outlines many of the beliefs of the Jewish culture and how these beliefs can affect the care of a Jewish patient. The paper then explains how nurses can comply with the beliefs of the Jewish patient in their care.
From the Paper
"America has always prided itself on its cultural diversity. Millions of immigrants each year flock to its borders for the purpose of living in a land where all cultures are embraced. While America works hard to embrace the diverse traditions of its residents there are areas in which the differences can create complications. One of those areas is the health care field. In the field of health care nurses are charged with the care and advocacy of their patients and the patients? families. Within that scope it is important for the nurses to understand and work with the different cultures they may encounter. The Jewish culture is a unique one in the field of medicine as there are a disproportionate number of Jewish doctors in the field when compared to other cultures (The Healers..http://www.geocities.com/buddychai/Religion/TheHealers.html), but that does not carry into the nursing field. "
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"Jesus as a Figure in History", 2008.
A review of Mark Allan Powell's arguments in his book, "Jesus as a Figure in History."
1,613 words (approx. 6.5 pages), 1 source, APA, $ 52.95
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Abstract
This paper discusses the figure of the historical Jesus as explored by Mark Allan Powell in his book, "Jesus as a Figure in History." The paper focuses on the role, meaning and even the existence of the historical Jesus. The paper looks at many of Powell's arguments and how these fit in with the traditional beliefs of Jesus' existence. The paper also looks at how Powell analyzes different accounts and discerns certain issues of importance.
From the Paper
"Powell recognizes that there is no one portrait of Jesus that is accepted and that serves as the historical Jesus. His analysis shows the history of historical attention given to Jesus and some of the sources and methods used to develop different portraits of the man. He offers an in-depth discussion of six major historical accounts, offered by historians John Dominic Crossan, Marcus J. Borg, E.P. Sanders, John P. Meier, N.T. Wright, and The Jesus Seminar, a group founded in 1985 that has produced noteworthy and controversial writings on Jesus as a historical figure."
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Modern Jewish History, 2002.
Examines Jewish history with an emphasis on the Holocaust and the Haskalah, the Jewish enlightenment.
1,269 words (approx. 5.1 pages), 12 sources, MLA, $ 43.95
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Abstract
In modern times, the transformation of both the religious and traditional aspects of Judaism from traditional beliefs and customs led directly to the formation of a Jewish homeland. This essay traces the causes and effects of both the Haskalah or Jewish Enlightenment and the Holocaust, the two most important events in contemporary Jewish history. Special attention is given to their contribution to the Zionist effort to establish the state of Israel.
From the Paper
"As the power of host states began to rise, Jewish autonomy decreased, and with it, the authority of the traditional Jewish leaders, the rabbis, also decreased. In their place, maskilim gained power, promoting the rational thinking inherent in the general European Enlightenment. The most famous maskil, Moses Mendelssohn, advocated reforms in
which the Jews would be able to socially and culturally integrate into their host societies (Finder Sept. 12, 2002). This was to be accomplished largely through reformed education in which secular subjects were added to the more traditional religious subjects (Sorkin 53). The learning of vernacular languages, adoption of local manners, and reformation of economic behavior were also goals of the Haskalah. The ultimate goal of the Haskalah was to achieve full citizenship for Jews by convincing the surrounding gentile, or non-Jewish, population of the equality of their Jewish neighbors (Sorkin 5). This process was unsystematic and often required changes to Jewish traditions."
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"Lower East Side Memories: A Jewish Place in America", 2002.
A review of Hasia R. Diner's book, "Lower East Side Memories: A Jewish Place in America", focusing on post-holocaust Jewish life in America.
1,415 words (approx. 5.7 pages), 1 source, MLA, $ 47.95
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Abstract
This paper illustrates the role played by the Lower East Side in the development of Jewish culture in the United States. The paper presents the key element in Diner?s argument that the Lower East Side neighborhood represents every aspect of the Jewish experience in America. The paper discusses how the Lower East Side neighborhood emerged as the emblem of American Jewish history and became the vehicle through which American Jews presented themselves
From the Paper
"Diner used a wide variety sources and evidence to support her argument. ?Images of the Lower East Side circulated across New York and around America through words and pictures (157)?. She presents many types of literature for support. Books, poems, newspapers, and magazines, even if the geographic focus was not New York City, still referenced streets or sections of the Lower East Side. ?In representations of Jews in America, the Lower East Side served as the standard of Jewish measurement. A 1980s ?docudrama? about a young Jewish peddler who learned about America and about himself while on the road bore the title West of Hester Street, obviously a big swath of geography (33).? "
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?The Jewish War?, 2004.
Discusses Jewish society as described by ancient Roman writer, Josephus, in his work, "The Jewish War".
1,073 words (approx. 4.3 pages), 0 sources, $ 37.95
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Abstract
At first glance, Josephus?s work, "The Jewish War", might simply appear to be a documentation of Jews? desire for liberation from oppressive Roman rule in the areas they inhabited. This paper shows, however, that upon further examination, it becomes apparent that Josephus is detailing myriad problems within Jewish society. Although their objections to Roman leadership added fuel to the flames, the rebellion stemmed from dissension within the Jewish race. The paper shows that the Judean community became divided into a number of opposing factions, and the issues upon which these groups separated themselves were not only religiously based, but also quite frequently related to differences in social class. The paper argues that these divisions may have come to a climax during the Jews? revolt against the Romans, but the seeds were sown much earlier; the Judean community was divided before it was brought under direct Roman rule.
From the Paper
"Upper class Jews, also mostly Roman citizens, were not interested in protesting taxation; they simply wanted to maintain peace. If the Romans were willing to uphold their religious beliefs and maintain the structures within Judea, why hold ill regard for them? But for the lower class Jews, with smaller incomes and large debts, confronting the issue of taxation presented them with an opportunity to renew their struggle for power and recognition over their prosperous neighbors. ?Every scoundrel, surrounded by his own gang, stood out from his followers like a bandit chief or dictator and used his henchmen to rob respectable citizens. In short, free speech was completely suppressed and tyranny reigned everywhere?."
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Jewish History, 2004.
Historical account of the Jewish people beginning with the age of patriarchs.
2,403 words (approx. 9.6 pages), 4 sources, MLA, $ 73.95
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Abstract
This paper traces the history of the Jewish people from the age of the patriarchs to when Abraham and his descendants were selected as the chosen people and to the nomadic period after the Jewish exodus from Egypt. The paper goes on to discuss the time that the Jewish people came to and lived in Israel after the exodus from Egypt, the time of King Solomon, the exile of the Jewish people from Israel, and the life of the Jewish people under Persian, Greek, and Roman rule. The paper concludes the historical account at the period just after the Romans crucified Jesus.
From the Paper
"The Hebrews do not actually appear in history until about 1224-1211 B.C.E. during the reign of Marniptah, king of Egypt (Ancient pg). Marniptah was the son of Raamses I, 1290-1223 B.CE, who is thought to be the kind of Egypt at the time of the Hebrew exodus (Ancient pg). In an account of Marniptah?s military campaign in Asia, 1220 B.C.E., inscribed in granite is listed all the conquered peoples including the Israelites, who are mentioned as ?now living in Canaan? (Ancient pg). Before this, the only history is that which was written by the Hebrews themselves who trace their origins to a ?single individual, Abraham, who comes originally from Mesopotamia? (Ancient pg). This pre-Egyptian Hebrew history is referred to as the age of the patriarchs, which means father-ruler (Ancient pg). More than a thousand years had passed before this era of history was written down, and although it is impossible to date, most scholars place it somewhere between 1950-1500 B.C.E. (Ancient pg)."
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Protecting Animals: System of Duties Built on Jewish Law, 2005.
An in-depth paper which calls on the Jewish religion to stop focusing on animal rights and to start focusing on human duties and obligations towards animals.
8,160 words (approx. 32.6 pages), 30 sources, MLA, $ 174.95
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Abstract
This paper explores an alternative to fighting for animal rights, and instead advocates for a system of human duties and obligations based on Jewish Law. The paper analyzes the way Jewish law views cruelty to animals, the environment, and the obligation to take care of one's health. Jewish Law lays out a system of positive obligations that Man has towards animals, the environment, and his own health.
I. Introduction
II. Jewish Law and the Environment
A. The World and All in It Belongs To G-d and Man Is Responsible For Preserving It All
B. Animals Are Important to G-d
C. Bal Tashchit - The Prohibition on Wanton Destruction
D. Environmental Effects of Producing So Much Meat
III. Animals in Jewish Law
A. Animals as Property
B. Tza'ar Ba'aley Chayim and Positive Acts of Kindness
IV. Jewish Law and Health
A. The Importance of Maintaining Health in Jewish Law
B. Health and Vegetarianism
V. The Misunderstanding of the Importance Of Meat In Judaism
VI. Rabbis and Vegetarianism
VII. A Modern System of Duties and Obligations
A. Eating Meat and Dairy Products
B. Hunting, Trapping, and Furs
C. Animals in Entertainment
D. Animal Experimentation
E. Wildlife Conservation
VIII. Conclusion
From the Paper
"We often talk about protecting animals and giving them their rights. Animal rights' activists argue about which rights are due to animals and which rights to animals are due to human beings. I argue that this dialogue is unhelpful to animals, just as it is unhelpful to human beings. Rather than argue about rights, I contend that we should construct a system of duties and obligations under which human beings will have varied responsibilities towards animals. Such a system already exists under Jewish law, a system devoid of human rights and animal rights, but rich with human responsibility and obligations towards mankind, animals, and the environment."
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