Christian Presence in Jewish Ritual

Keyword(s):  
2019 ◽  
Vol 10 (3) ◽  
pp. 395-415
Author(s):  
Jonathan Klawans

The Letter of Aristeas can best be understood when interpreters attend to the full range of postures toward Hellenism and Judaism exhibited by the various characters in the work. These stances range from the translators’ public, universalist philosophizing before the king in Alexandria to the High Priest Eleazar’s more particularistic defense of Jewish ritual law articulated in Jerusalem. Yet when the translators work on the Island of Pharos, or when the High Priest writes to the King, these characters display other sides of themselves. For the author of Aristeas – himself a Jew parading rather successfully as a Greek – knowing how much to conceal or reveal, when and where, is a fundamental skill, the secret to success for Jews in the Hellenistic diaspora.


Author(s):  
Moshe Blidstein

Chapter 5 discusses baptism as a ritual of purification and as marking the community’s external boundaries. Most authors who wrote about baptism in the second and third centuries described it as an act of purification, an understanding which is supported by the imagery of the ritual itself and by the Jewish and pagan parallels. This understanding made baptism dangerously similar to Jewish ritual, and the first section of the chapter therefore focuses on the efforts of Christian authors to differentiate between Christian baptism and Jewish rituals. Furthermore, this chapter investigates what exactly baptism was thought to purify. The identification of baptism—a physical act of washing—with purification from what would seem to be non- or semi-physical entities makes it a major site for addressing the relationship between external and internal purity, the role of conscious intention as opposed to ritual action, and the place of spiritual entities.


1997 ◽  
Vol 8 (6) ◽  
pp. 437-441 ◽  
Author(s):  
Kathy Pezdek ◽  
Kimberly Finger ◽  
Dandle Hodge

Two experiments tested and confirmed the hypothesis that events will be suggestively planted in memory to the degree that they are plausible and script-relevant knowledge exists in memory In Experiment 1, 22 Jewish and 29 Catholic high school students were read descriptions of three true events and two false events reported to have occurred when they were 8 years old One false event described a Jewish ritual, and one described a Catholic ritual Results for the false events showed the predicted asymmetry Whereas 7 Catholics but 0 Jews remembered only the Catholic false event, 3 Jews but only 1 Catholic remembered only the Jewish false event Two subjects recalled both events In Experiment 2 20 confederates read descriptions of one true event and two false events to a younger sibling or close relative The more plausible false event described the relative being lost in a mall while shopping the less plausible false event described the relative receiving an enema Three events were falselv remembered, all were the more plausible event We conclude by outlining a framework that specifies the cognitive processes underlying suggestively planting false events in memory


1919 ◽  
Vol 9 (3/4) ◽  
pp. 259
Author(s):  
Romain Butin
Keyword(s):  

2012 ◽  
pp. 265-274
Author(s):  
David A. Bolnick ◽  
Kenneth E. Katz

2021 ◽  
pp. 97-116
Author(s):  
Avriel Bar-Levav

This chapter talks about Jewish rituals that are considered highly dynamic as they constantly evolve, change, and erode once they emerge. It examines the emergence and spread of Jewish rituals between the mid-seventeenth and the beginning of the twentieth centuries, detecting numerous changes that have undergone over time. It also cites newly emergent sensibilities, communication technologies, towering personalities, influential books and other printed materials, and the spread of new ideologies as combined factors that modify or alter the course of Jewish ritual practices. The chapter presents an unknown broadsheet that illustrates Jewish domestic table rituals as they developed in eastern Europe during the eighteenth century. This broadsheet comprises of various texts that are studied and performed at mealtimes and is considered an example of the creation of personalized rituals.


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