eBooks de Judaísmo, página 3 de 10

Dating from the first century, the Didache offers a unique window into early Jewish Christianity. Its Jewish-Christian author seeks to mediate the Torah for the texts gentile recipients, steering diplomatically between the Scylla and Charybdis of the Law-observing church in Jerusalem and Pauls more open teaching. The Didache is thus very clear that gentile believers do not need to convert to Judaism, but at the same time its author argues that the Torah - particularly the second table of the Decalogue - is universal. The Deuteronomic paradigm of the Way of Life against the Way of Death applies to all. In Torah for Gentiles? Daniel Nessim explores this juxtaposition in depth. How is Jesuseasy yoke to be held alongside the strenuous commands of Mosaic Law? What does it mean to attain perfection? The path the Didache offers is not as straightforward as one might suppose, yet both Jews and Christians would recognize its moral basis as largely the same as that which underpins Judaeo-Christian values today. Moreover, the Christian community it describes, from a time when that community still looked very much to its Jewish forebears, makes it a fascinating example of the origins of Christian life and worship.

In 1913, just before the outbreak of the First World War, a 19-year-old Czech Jew named Jiri Langer left his assimilated family to live in the remote village of Belz, Galicia (now Ukraine). He had gone to live under the Chassidic (or Hasidic) Rokeach dynasty, a line of Rabbis that survives to this day. Nine Gates is the record of Langers time amongst these isolated Chassidic mystics of Eastern Galicia, and a window into their world. Langer tells of their enthusiasm, their simple faith, their ecstasies, their austerities, their feasts, their wonder-working Holy Rabbis and their esoteric wisdom. Most of all, he recounts a collection of shrewd and earthy folk tales told by the holy men who ruled these little spiritual kingdoms for generation after generation. Over 80 years since its original publication in Czech, this translation by Stephen Jolly remains the definitive English version of this towering work of Jewish introspection. Nine Gates is a document from another time and place, and yet it captures the same spirit of religious longing and exploration that attracts a growing number of seekers today.

In 1913, just before the outbreak of the First World War, a 19-year-old Czech Jew named Jiri Langer left his assimilated family to live in the remote village of Belz, Galicia (now Ukraine). He had gone to live under the Chassidic (or Hasidic) Rokeach dynasty, a line of Rabbis that survives to this day. Nine Gates is the record of Langers time amongst these isolated Chassidic mystics of Eastern Galicia, and a window into their world. Langer tells of their enthusiasm, their simple faith, their ecstasies, their austerities, their feasts, their wonder-working Holy Rabbis and their esoteric wisdom. Most of all, he recounts a collection of shrewd and earthy folk tales told by the holy men who ruled these little spiritual kingdoms for generation after generation. Over 80 years since its original publication in Czech, this translation by Stephen Jolly remains the definitive English version of this towering work of Jewish introspection. Nine Gates is a document from another time and place, and yet it captures the same spirit of religious longing and exploration that attracts a growing number of seekers today.

A major influence on the development of rabbinic liturgical custom after the destruction of the Temple was the need to establish that this innovative worship of the heart was as acceptable to God as biblically prescribed sacrificial worship. Later Jewish communities and their leaders continually refined the details of the system they inherited to reflect their changing understandings of acceptable, meaningful, and constructive worship. These understandings have in turn been shaped not only by liturgical halakhah and active custom, but by new intellectual and social currents and by the vicissitudes of Jewish history. Ruth Langer uses the tools of historical scholarship and anthropological study of ritual to analyze some of the dynamics that have shaped Jewish liturgical law and determined the broader outlines of the prayer life of the Jews. After a consideration of the talmudic issues upon which the acceptability of prayer depends, she offers a basic list of legal principles derived by later generations from talmudic literature to ensure that prayer takes the form of blessings composed according to a very specific pattern and invoking God in a very precise way. She then investigates the development and implementation of the corollary that invoking this blessing formula in ways that deviate from the specific directions of the Talmud constitutes precisely inefficacious and even dangerous prayer. Questions about appropriate prayer language go beyond the blessing formula to the contents of the prayers themselves. Langer analyzes the battles fought over the legitimacy of inserting liturgical poetry into the fixed texts of the statutory liturgy and over the requirement of community for the proper recitation of certain prayers, specifically those that include the angelic liturgy. Although in each of these controversies the rabbis compromised by reinterpreting either legal theory or custom-or both-to bring them into harmony, their solutions have never been monolithic or simple. In its lucid illumination of those complexities, To Worship God Properly adds to our understanding of the history of Jewish liturgy and the general history of rabbinic leadership and law.

Un libro magistral de introducción a esa gran pieza de literatura, documento espiritual y patrimonio universal: la Biblia hebrea o Antiguo Testamento. Pensado y escrito con la idea de aportar una herramienta eficaz en los procesos de comprension y actualizacion de sus enseñanzas. No persigue una exegesis extensa y exhaustiva, solo pretende identificar los temas principales y conflictivos, analizarlos, y proporcionar al estudiante las pautas necesarias para su adecuado discernimiento y consecuente contextualizacion. Ha sido concebido para responder a una necesidad latente y creciente en las instituciones educativas cristianas (universidades, seminarios teologicos, institutos biblicos, escuelas biblicas y circulos de estudio y oracion) dentro de ese extenso y complejo ambito que es el mundo cristiano de habla castellana: America Latina, el Caribe, España y las comunidades latinas en los Estados Unidos. Redactado con el proposito de aportar luz a ese vasto y maravilloso, pero a veces un tanto oscuro universo espiritual, teologico, literario e historico que son las Escrituras judias. A ello contribuye sustancialmente la personalidad de su autor, que ademas de ser puertorriqueño, caribeño y latinoamericano, pastor y teologo, es profesor de Biblia y literatura hebrea en el Colegio Universitario Dar al-Kalima en Belen, y ha escrito la presente obra desde la Tierra Santa, especificamente desde Jerusalen, donde reside. Ello permite, por un lado, que ademas de los temas tradicionales tratados en las introducciones biblicas, (historicos, teologicos, de genero literario) se enfaticen y exploren tambien otros temas que tienen particular relevancia para el ministerio entre lideres de habla castellana (como la situacion de pobreza, desesperanza y miseria en nuestro continente); y se tomen en consideracion los aspectos, desafios y preocupaciones, que tienen pertinencia e inmediatez en las comunidades eclesiales e iglesias hispanoparlantes.

Midrás Tanhuma Buber es una colección de comentarios al Pentateuco. Pertenece a la clasificación de midrases homiléticos que, encabezados en importancia por Midrás Rabbah, se ocupan de dilucidar asuntos vinculados con la praxis de la existencia judia. Es mas homogeneo que Midras Rabbah, obra mixta en tiempo y autores. Al igual que Levitico Rabbah, es una coleccion de homilias en torno al ciclo de los sedarim de la sinagoga.Reconocer su relevancia en el proceso interpretativo es un hecho emergente. Los estudios del judaismo rabinico tienen una deuda pendiente con esta area de la literatura, y la Biblioteca Midrasica, una vez mas, tiene a bien aportar textos en castellano que compensen esa necesidad.

This philological commentary offers students a gateway into knowledge of the Arabic language and comparative Semitics through study of the story of Joseph as told in the Quran. It has enabled generations of students to unlock, with less pain and increased incentive, the treasures of Semitic literature in general, and of Arabic literature in particular. Students can use it to study on their own, and it is equally effective as a textbook or supplement in the classroom.It walks students through an entire Quranic surah with philological notes and explanations designed to introduce beginning students to the various forms of the Arabic verb, vocabulary, phonological rules, and elements of syntax in Quranic Arabic.

Solomon Bennett Freehof (1892-1990) was one of Americas most distinguished, influential, and beloved rabbis. Ordained at Hebrew Union College in 1915, he was of the generation of rabbis from east European immigrant backgrounds who moved Reform Judaism away from its classical form toward a renewed appreciation of traditional practices. Freehof himself was less interested in restoring discarded rituals than in demonstrating how the Reform approach to Jewish religious practice was rooted in the Jewish legal tradition (halakhah). Opposed to any attempt to create a code of Reform practice, he nevertheless called for Reform Judaism to turn to the halakhah, not in order to adhere to codified law, but to be guided in ritual and in all areas of life by its values and its ethical insights. For Reform Jews, Jewish law was to offer "guidance, not governance," and this guidance was to be provided through the writing of responsa, individual rulings based on legal precedent, written by an organized rabbinic authority in response to questions about real-life situations. After World War II, the earlier consensus about what constituted proper observance in a Reform context vanished as the children of east European immigrants flocked to new Reform synagogues in new suburbs, bringing with them a more traditional sensibility. Even before Freehof was named chairman of the Central Conference of American Rabbis Responsa Committee in 1956, his colleagues began turning to him for guidance, especially in the situations Freehof recognized as inevitably arising from living in an open society where the boundaries between what was Jewish and what was not were ambiguous or blurred. Over nearly five decades, he answered several thousand inquiries regarding Jewish practice, the plurality of which concerned the tensions Jews experienced in navigating this open society-questions concerning mixed marriage, Jewish status, non-Jewish participation in the synagogue, conversion, and so on-and published several hundred of these in eight volumes of Reform responsa. In her pioneering study, Friedman analyzes Freehofs responsa on a select number of crucial issues that illustrate the evolution of American Reform Judaism. She also discusses the deeper issues with which the movement struggled, and continues to struggle, in its attempt to meet the ever-changing challenges of the present while preserving both individual autonomy and faithfulness to the Jewish tradition.

For many centuries Jewish prayer was so dominated by its male creators and male readers that the Jewish womans role in prayer seems to have been all but obliterated. Yet Jewish women have always prayed and, before prayer became standardized into a formal liturgy, Israelite women offered up spontaneous petitions and hymns to God as freely as did men. While they may not have been able to help constitute a minyan, and while many did not know Hebrew or Aramaic, women produced and used material for prayer at home. The Yiddish tkhines had its origin in a form of supplicatory prayer in the Talmud, whose original intent was to allow for individual private devotion during the standard prayer service. The private Yiddish prayers and devotions for Jewish women continued to use this term. They emerged in the world of premodern Ashkenazic Jewry and represent one of the richest and least-known forms of Jewish religious literature. Because modern sensibility seemed to reject them, and because Yiddish was quickly forgotten by second and third generation Jews in the West, they have been sadly neglected. Although a few have been individually translated into English, this is the first bilingual anthology ever to appear. The prayers in this volume are characterized by a highly personal and intimate style and mark occasions in the religious calendar, such as the Tkhine for the Blessing of the New Moon, as well as occasions in the life of a woman, such as the Tkhine for a Mother who Leads Her Child to Kheyder for the First Time. The tkhines are of great appeal and value to those who wish to hear the voices of Jewish women in history, study Yiddish literature and culture, or create new expressions of spirituality.

Em perspectiva cristã e com levantamentos precisos, lapidados como peças arqueológicas por John Brigth, História de Israel é o recurso definitivo para estudantes e pesquisadores de Teologia e de Sagr

«Nuestro padre Abraham» es designación común en las Escrituras Sagradas de judíos, cristianos y musulmanes. La casa de Abraham es la casa común de todos. Esa casa estaba siempre abierta para todo el

Jesus and After uses extracts from Biblical and other writings to outline the birth and early development of the Jesus sect of Judaism - its early simplicity, its later growth, and its separation from its Jewish parent. Besides its focus on the past, this book offers suggestions for the future of both religions. The book shows how these writings fit together chronologically, and how, together, they give a sense of the evolution of Christian thinking, from the death of Jesus in the year 30 to the trials of Christians under Pliny in 110. It has the scholar in view, but it also speaks to the concerns of moden Christians who are uncertain about some traditional church doctrines, and who may be interested to find that those doctrines are not original to Christianity, but are instead part of its later development.

What was piety like before the commandments were revealed? How did Abraham live in a way that fulfilled the ideals of piety without the Torah? This question, raised in the ancient Jewish theology of Philo and central to the struggle of Paul with his own Judaism and his emerging Christian faith, was raised once again by the Hasidic masters of Eastern Europe in the eighteenth century. In a series of powerful and spiritually searching sermons, the Hasidic masters reinterpret spiritually the ancient rabbis insistence that the patriarchs lived within the Law. In centering their spiritualization of Judaism around the figure of Abraham, these latter-day Jewish thinkers express a position that stands midway between the claims of the Talmud and those of the Christian apostle. Arthur Green uses this Hasidic debate on the patriarchs and the commandments as a point of departure for a wide-ranging consideration of the relationship between piety and commandment in Hasidic Judaism. The result of this effort is a series of rather remarkable mystical defenses of the commandments and an original contribution of Hasidic thought to the ongoing history of Judaism.

En esta detallada guía de prácticas cabalísticas para relacionarte con tu genio natural interior y liberar la luz que habita en tu interior, Catherine Shainberg nos enseña a conectar rápidamente con el subconsciente y recibir respuestas a preguntas urgentes. Este metodo, llamado la cabala de la luz, tiene su origen en el rabino Isaac el Ciego (1160-1235), de Posquieres, y ha pasado de generacion en generacion en el seno de una antigua estirpe cabalistica, los Sheshet de Girona, durante mas de 800 años.Shainberg, la actual titular de la estirpe, presenta 159 ejercicios y practicas, basados en la experiencia, para ayudarte a mantener un dialogo con tu subconsciente a traves de las imagenes. Las imagenes que emergen durante los ejercicios son inesperadas y reveladoras, y la autora nos indica como podemos abrirlas para obtener una mayor comprension de ellas. Al principio, es posible que te muestren aspectos de ti mismo que no te gustaran. Pero te serviran para obtener un diagnostico e iniciar un camino que lleva a la transformacion. En pocas palabras, los ejercicios te ayudaran a encontrar las zonas bloqueadas de tu organismo, desbloquear antiguos traumas y patrones ancestrales, liberar la imaginacion y abrir el camino hacia la dicha que se nos prometio en el Jardin del Eden.A traves de este fertil dialogo con tu mundo interior, podras descubrir el proposito de tu alma y hacer realidad tus sueños. Una vez que tu mundo onirico interior y la realidad exterior se hayan fusionado, seras capaz de ver la superconciencia, el mapa de tu alma, y experimentar la extatica iluminacion de una vida centrada en el corazon.

The bare outline of the story of the discovery of the Dead Sea Scrolls is well known both to scholars and in the popular imagination. The precise details--the sequence and causal interplay of events, even some of the key players behind the scenes--are less well known and sometimes completely forgotten or misconstrued. The recovery of this history in all its complexity is vital for understanding how and why scholarly work on the Scrolls developed as it did over the six decades during which the texts were slowly published. Jason Kalman recovers the fascinating story of Hebrew Union College-Jewish Institute of Religions involvement with the Dead Sea Scrolls from their discovery in 1948 until the early 1990s when they were first made accessible to all scholars and to the public. Scholars at HUC-JIR actively participated in efforts to acquire and preserve the manuscripts and played a significant part in breaking the monopoly of scholars initially assigned to publish them. Despite these activities, a number of HUC-JIRs influential teachers took a negative view of the scrolls. As a consequence, rabbinical students either did not encounter the material or left the institution with a view of it that was far from the mainstream. This book traces the activities of HUC-JIRs administration and faculty over five decades, the contribution they made to the new academic field, and their influence on how knowledge of the Dead Sea Scrolls was shared with the community at large. Many details about security negatives stored at HUC and about the bootleg reconstruction are revealed for the first time.

El jazmín y el charco es una antología de textos del diario y cartas de Etty Hillesum, seleccionados por Beatrice Iacopini y traducidos al español por Estela Peña Molatore. Etty Hillesum, una joven judia holandesa, escribio estos textos durante la Segunda Guerra Mundial, mientras vivia en Amsterdam y posteriormente en el campo de concentracion de Westerbork. La obra ofrece una vision profunda y conmovedora del crecimiento espiritual de Hillesum en medio de la persecucion nazi. Etty Hillesum, nacida en Middelburg en 1914, se traslado a Amsterdam para estudiar Derecho y Lenguas Eslavas. En febrero de 1941, su vida cambio radicalmente cuando conocio a Julius Spier, un psicoterapeuta judio aleman que habia huido a los Paises Bajos debido a las leyes raciales nazis. Spier se convirtio en su mentor, amigo y amante, ayudandola a encontrar un sentido de proposito y espiritualidad en medio del caos y la desesperacion.A traves de sus diarios y cartas, Hillesum narra su lucha interna, sus reflexiones sobre la vida, el sufrimiento y la fe en Dios. A pesar de las atrocidades que presencio y experimento, Hillesum mantuvo una actitud de aceptacion, abandono confiado y amor hacia la humanidad. Su escritura revela una profunda conexion con la espiritualidad y una capacidad extraordinaria para encontrar belleza y sentido en la vida, incluso en las circunstancias mas dificiles.La obra destaca la evolucion de Hillesum desde una joven atormentada por la confusion y el caos interno, hasta convertirse en una figura de resistencia espiritual y moral. Su diario es un testimonio de su capacidad para transformar el sufrimiento en una fuente de fuerza y compasion. Hillesum se dedico a ayudar a los demas, ofreciendo consuelo y apoyo a sus compañeros de prision en Westerbork.El jazmin y el charco es una obra que invita a la reflexion sobre la capacidad humana para encontrar sentido y belleza en medio del sufrimiento. Etty Hillesum, a traves de sus escritos, nos deja un legado de esperanza, amor y resistencia espiritual, mostrando que incluso en los momentos mas oscuros, es posible mantener la fe en la bondad de la vida y en la humanidad.

El Zohar de Moisés de León es una obra maestra mística que nos sumerge en las profundidades del pensamiento esotérico y la Cábala. Atribuido a Moisés de León, este texto sagrado es una exploración fascinante de los misterios divinos y la naturaleza de la realidad. A lo largo de sus paginas, el Zohar desentraña los secretos del universo, revelando enseñanzas profundas sobre la creacion, la conexion divina y el proposito espiritual. El autor guia al lector a traves de interpretaciones simbolicas de la Tora, proporcionando una perspectiva unica sobre la relacion entre lo visible y lo invisible. El Zohar no solo es un texto religioso, sino una obra que ha inspirado a buscadores espirituales y eruditos a lo largo de los siglos. Su riqueza simbolica y su enfoque en la iluminacion espiritual lo convierten en una herramienta esencial para aquellos que buscan una comprension mas profunda de la existencia y la conexion con lo divino. Sumergete en este viaje mistico y descubre las enseñanzas transformadoras del Zohar que han influido en la espiritualidad judia y mas alla.

Este libro pretende hacer las preguntas correctas a la luz de las nuevas metodologías y tecnologías, los nuevos hallazgos arqueológicos, históricos, bíblicos y avances teológicos; y también entrar en dialogo con grupos politicos e ideologicos contemporaneos en la Tierra Santa, para explorar las implicaciones politicas y sociales de nuestros estudios, descubrimientos y conclusiones. El objetivo de los textos biblicos no es indicar lo que sucedio en la historia, de forma imparcial o descriptiva; por el contrario, la finalidad de esos documentos es afirmar las manifestaciones divinas en medio de la historia nacional. Y ese singular acercamiento, esta lleno de afirmaciones de fe, interpretaciones teologicas, extrapolaciones espirituales, y comprensiones religiosas de las realidades y la historia. En efecto, la Biblia es un documento eminentemente teologico.

El judaísmo pesa en nuestra civilización y a la vez la impulsa como uno de sus vectores básicos, más allá de su dimensión étnica. Resulta uno de esos enigmas históricos que ha irritado siempre a Occidente, que se sabe dependiente del mismo y del que ha tratado a la vez de desprenderse. Esta contradiccion ha sido vivida con desazon a lo largo de los siglos, e incluso en ocasiones se ha resuelto de forma tragica.Este trabajo pretende, por un lado, indagar el origen historico del hecho judio, analizar la matriz cultural de la que arranca y las vicisitudes que lo han configurado y le han otorgado esa capacidad de vector de nuestra cultura; y, por otro, poner de relieve la presencia que el judaismo ostenta en todos los ambitos, del religioso al politico.

Un viaje milenario: la Torá como espejo de nuestras búsquedas, pérdidas y esperanzasEste libro sigue un viaje que tuvo lugar hace miles de años y que hoy continúa: el viaje de la Torá, el texto que contiene la ley y el patrimonio identitario del pueblo judio. Las preguntas que ponen la maquinaria en funcionamiento son conocidas: de donde venimos, hacia donde vamos. Y entre ellas, la necesidad de sostener un sentido, un proyecto, la fe en que hay un horizonte. O la voluntad de crearlo. "El libro del que me ocupare en estas paginas sigue increiblemente vivo y vigente dice la autora. Las experiencias que alli se relatan nos incumben y nos tocan, tal vez mucho mas de lo que creemos. ¿O no somos criaturas expulsadas de un imaginario paraiso, arrojadas a la intemperie y obligadas a aprender estrategias para sobrevivir en un mundo hostil? ¿No hemos sido salvados, mas de una vez, de algun diluvio existencial? ¿Quien no se ha visto en la necesidad imperiosa de cortar amarras, aventurarse a lo desconocido y dejar atras viejos dioses como lastres? ¿Acaso atravesar el desierto no es una frase que nombra con precision una experiencia vital: la posibilidad de internarse en territorio ignoto y peligroso para, no sin zozobras y temores, arribar a algun sitio de reparo y consuelo donde poder construir una casa segura y un hogar prospero?".