Search Results (309)

This study examines the relations between an exiled Jewish diaspora and the surrounding Muslim communities in the significant Ottoman Balkan city of Avlonya between 1520 and 1568. Having been expelled from Spain (1492) and Portugal (1496), numerous Sephardic Jews settled in Avlonya in the early sixteenth century, integrating into Ottoman social structures and making notable contributions to both the economic and demographic landscape of the city. This study examines the extent of the Jewish community’s assimilation into Avlonya and Ottoman society in the immediate aftermath of its arrival, assessing its pathways to integration, their limitations, and the dynamics of coexistence and mutual trust. It posits that in a relatively short period, the integration of Avlonya’s Sephardic Jews into both the city and society proved to be a positive success from the perspective of the state and the community itself. Evidence in support of this assertion is found in an examination of the tahrir defters and sharia court records (the primary sources of data for this research). The depth of the findings and the variety of research questions posed mean that this study has employed a mixed-methods approach, allowing for both quantitative and qualitative evaluations. Full article

This paper examines the formative influence of Jesus’ upbringing in Nazareth, particularly as depicted in Luke 4: 16–22, alongside related passages such as Luke 2: 51–52. Through these accounts, this analysis seeks to elucidate the social, cultural, and spiritual dimensions of Jesus’ early life and their significance in shaping his mission and identity, as well as how his religious customs and community involvement can inspire contemporary youth by integrating the core pillars of faith, education, and family and empowering them to confront modern challenges with a holistic perspective inspired by Jesus’ mission. Methodologically, it should be taken for granted that a tendency to psychologise biblical characters—interpreting their actions or decisions as if they shared modern psychological frameworks—can lead to oversimplifications or misapplications. For example, Jesus’ obedience to his parents reflects a culture of strict family authority, contrasting with today’s focus on independence and self-expression in youth development. By examining key Greek terms such as tethramménos (from trépho: ‘having been brought up’) and katà tò eiōthòs autộ (‘as was his custom’) in v.16, this study emphasises Jesus’ strong connection to his faith and cultural heritage. His regular participation in synagogue life and his upbringing in a religious and familial context (see Luke 2: 51–52) were crucial in shaping his identity and preparing him for his transformative and transforming mission, according to the Isaianic prophecy (61: 1–2) he read on the same occasion. This paper argues that these early experiences, particularly his education within the Jewish tradition and his family’s role in nurturing his spiritual growth, were foundational for the holistic mission Jesus would later proclaim—a mission that sought spiritual, social, and physical liberation. Full article

The Cairo Genizah collections provide scholars with a profound insight into Jewish culture, history, and the deeply intertwined relationships between Jews, Muslims, and Christians. Among these treasures are often overlooked Arabic poetic fragments from the eleventh to fifteenth centuries, which illuminate the shared Abrahamic legacy. This paper explores mainly two unpublished poetic fragments written in Judaeo-Arabic (Arabic in Hebrew script), analyzing how they reflect a shared Jewish–Muslim cultural memory and history, particularly through the reverence for Abraham, Isaac, Jacob, and other key figures central to both traditions across the medieval Mediterranean and Middle East. By situating these poetic voices within broader historical and cultural contexts, this study underscores the role of poetry in reflecting sociocultural and historical dimensions while fostering cross-cultural and religious coexistence. It demonstrates how poetry acts as a bridge between religion, history, and culture by revealing the shared Abrahamic heritage of Jews and Muslims within two Arabic poetic fragments from the Cairo Genizah. Full article

Beliefs that uphold patriarchal principles may influence individuals’ willingness to avoid conflict in their intimate-partner relationships, which can, in turn, increase the likelihood of intimate-partner economic violence. However, these associations remain underexplored in current research. This study examines these dynamics within a sample of 321 adults from the Ultra-Orthodox Jewish community—a patriarchal and traditional culture. Specifically, it examines associations among beliefs supporting patriarchal principles at the micro (gendered domestic roles), meso, and macro (institutional power of men and the inherent inferiority of women) levels; conflict avoidance; economic violence; and sex differences in these factors. Descriptive statistics were used to analyze sex differences in the study variables, and path analysis was used to examine the correlations between research variables for men and women. The findings indicate that beliefs in patriarchal ideologies were moderate across all levels but slightly higher among men. Men were significantly more likely than women to avoid conflict with their intimate partners. Beliefs in support of patriarchal ideologies were predictive of conflict avoidance, particularly among women. Contrary to prior research, this study revealed nonsignificant sex differences in the prevalence of economic-violence victimization. These findings, however, do not negate the role of sex-based dynamics in economic-violence victimization. We discuss the findings and the meanings assigned to conflict avoidance by men and women, while considering gender disparities of power and control. We suggest that men’s tendency to avoid conflict likely moderated their likelihood of perpetrating economic violence. Full article

Background: Self-rated health (SRH) has been shown to predict mortality across a lifespan. However, its predictive value might differ between populations. We compared the association between SRH and mortality in Israeli Jewish and Arab older adults (65+). Methods: A prospective cohort study was conducted among Jewish (n = 1463) and Arab (n = 298) participants in the first National Health and Nutrition Survey of Older Adults (2005–2006). SRH was measured on a four-point scale. Mortality data were available from baseline (2005–2006) through 2019. A survival analysis was performed using Cox models. Results: Mean baseline age (SD) was 75 (6) years among Jewish participants (54% women) and 72 (5) years among Arab participants (50% women). Jewish participants were more likely to rate their health as not good (35% vs. 29%) or poor (11% vs. 8%) than Arab participants (p = 0.01). During a median follow-up of 13.3 years, 896 deaths occurred; 744 in the Jewish group (mean age [SD] 77.8 [6.6] years) and 152 in the Arab group (mean age [SD] 74.0 [5.2] years). The age- and sex-adjusted hazard ratio (HR) for mortality in the Arab vs. Jewish participants was 1.33 (95% CI: 1.12–1.60). Mortality risk increased with declining SRH, with multivariable-adjusted HRs in the lowest vs. most-favorable SRH categories of 2.46 (95% CI: 1.66–3.63) in the Jewish sample and 2.60 (95% CI: 0.98–6.93) in the Arab sample. Conclusions: Although Jewish participants reported poorer SRH, their survival rate was better than Arab participants. Lower SRH was consistently and strongly associated with higher mortality in both groups in a dose–response manner. Full article

Judaism was not Paul’s background, but his context, and much of his gospel’s content. Modern Pauline Studies, however, often see Paul’s mission as an expression of what he found wrong with Judaism, a Judaism that supposedly discouraged relations with Gentiles. This essay investigates all the various ways that Jews and Gentiles comfortably cohabited the Graeco-Roman Diaspora. What spurred Paul’s mission was not a critique of an ethnically exclusive Judaism, but his conviction that, in Christ, the end times had arrived. Accordingly, he taught that Gentiles should repudiate their own gods and commit exclusively to the worship of Israel’s god. Paul’s contest was not with Jewish law. It was with pagan gods. Both his mission and his message place him firmly within the pluriform Judaism of his time, a Judaism that took its place within the god-congested world of first-century Mediterranean paganism. Full article

The contemporary American university largely operates as an agent of domestication, tasked more with enforcing the social and economic order than with expanding the horizons of possibility. The dawn of the Anthropocene, however, demands that we reconceive of the humanities not as self-sufficient, hierarchical, or divided away from other modes of seeking knowledge but as core to what human being and responsibility ought to mean in the more-than-human world. The present essay makes a case for reworking—and rethinking—the American university along the lines of Mark C. Taylor’s prompt to reconceive of the academy as a multidisciplinary forum for the “comparative analysis of common problems”. I suggest that religious teachings—and religious traditions themselves—can offer models for the intertwining of the humanities (literature, poetry, philosophy, the expressive and applied arts), the social sciences (the study of governance, political thought, the study and formulation of law), and the natural sciences as well as mathematics and engineering. Further, I argue that when faced with radical and unprecedented changes in technological, social, economic, and environmental structures, we must, I believe, engage with these traditional texts in order to enrich and critique the liberal mindset that has neither the values nor the vocabulary to deal with the climate crisis. We must begin to sow new and expansive ways of thinking, and I am calling this work the “rewilding” of our universities. Parallel to the three Cs of rewilding as a conservation paradigm, I suggest the following three core principles for the rewilding of higher education: creativity, curriculum, and collaboration. Though I focus on the interface of religion, ecology, and the study of the environmental, social, and moral challenges of climate change, I suggest that these categories of activity should impact all domains of inquiry to which a university is home. Full article

The absence of female writing forms a particularly striking gap in the historiography of German-language literature in the Czech Lands during the decades around 1900. Women participated significantly in the literary scene of the period but were largely forgotten. Our article will discuss the conditions and discourses that enabled women to be active in the public space but later led to their absence in literary history. Approaches are sought that make future inclusion possible again. The first step for (re-)establishing a female presence in this area is to reconstruct biographies with a focus on female-specific social realities at the time and on the interaction of cultural, social and historical factors. In the next step, attention is brought to the “minor” or “simple”, rather non-canonical literary genres that were often used by women authors at the fin de siècle. Full article

Background: Early activation of the emergency medical service (EMS) is crucial for the care of patients with STEMI. Methods: A retrospective cohort study of patients hospitalized with STEMI was conducted. Two groups of patients were compared: Bedouins and Jews. The primary outcome was one-year mortality. The secondary endpoints were 30-day mortality, mode of transportation and door-to-balloon time. Results: There were 445 Bedouin patients (BPs) and 1103 Jewish patients (JPs). BPs with STEMI were significantly younger than JPs, had more diabetes and higher rates of smoking. More JPs arrived at the hospital by ambulance compared to BPs (56.9% vs. 31.9%, p < 0.001). Direct transportation to the catheterization laboratory was observed in 51.9% of JPs and in 43.6% of BsP, p = 0.003. Door-to-balloon time was longer in BPs compared to JPs (median 65 min vs. 62 min, p = 0.044). There were no differences in one-year, 30-day and in-hospital mortality between the two groups. After adjustment by propensity score analysis for JPs vs. BPs, there was a protective factor for one-year mortality (hazard ratio (HR), 0.68; 95% CI 0.48–0.97), p = 0.034. Thirty-day and one-year mortality in the subgroup of BPs that arrived at the hospital from the outpatient clinic was higher compared to JPs (7.1% vs. 4.4%, p = 0.004 and 10.4% vs. 5.6%, p < 0.001, relatively) Conclusions: Underuse of EMS by BPs with STEMI compared to JPs resulted in a delay in direct transportation to the catheterization laboratory, longer door-to-balloon time and a higher 30-day and one-year mortality in the subgroup of BPs who arrived at the hospital after visiting an outpatient clinic. Full article

Background: Inherited retinal diseases (IRDs) are clinically complex and genetically heterogeneous visual impairment disorders with varying penetrance and severity. Disease-causing variants in at least 289 nuclear and mitochondrial genes have been implicated in their pathogenesis. Methods: Whole exome sequencing results were analyzed using established pipelines and the results were further confirmed by Sanger sequencing and minigene splicing assay. Results: Exome sequencing in a 51-year-old Ashkenazi Jewish patient with non-syndromic retinitis pigmentosa (RP) identified compound heterozygous variants in the CLRN1 gene: a known pathogenic missense [p.(N48K)] and a novel deep intronic variant c.254-643G>T. A minigene splicing assay that was performed aiming to study the effect of the c.254-643G>T variant on CLRN1 pre-mRNA splicing revealed the inclusion of a pseudo-exon that was also reported to be included in the transcript due to an adjacent variant, c.254-649T>G. However, unlike the reported c.254-649T>G variant, c.254-643G>T showed aberrant splicing in a leaky manner, implying that the identified variant is not totally penetrant. Conclusion: We report on a novel deep intronic variant in CLRN1 causing non-syndromic RP. The non-syndromic phenotype observed in this index case may be attributed to the leaky nature of this variant, which is causing some normal transcripts to be produced. Full article

Nietzsche is the world’s most (in)famous atheist, bearer of the monumental tiding of the Death of God. His works contain biting critiques of Christianity and, to a lesser degree, of Judaism as well. Rabbi Mordechai Yosef Leiner of Izbica [=RMY] (1800–1854) was a leading Hasidic master in 19th century Poland. Despite their seemingly incongruent world views and backgrounds, bringing the German philosopher and the Polish Rebbe into conversation bears significant fruit. The significance of my study is two-fold. First, based upon similar philosophical moves by both Nietzsche and RMY, I aim to establish a philosophical foundation upon which to create a secular religious space which, beyond the local discussion around Nietzsche and RMY themselves, is of vital importance in a world continuously divided along inter-religious and secular-religious grounds. In addition, I will sharpen what we mean when we discuss the “religiosity” of Nietzsche and how this religiosity may confront nihilism. I believe that Nietzsche’s orienting insight that God is dead can serve as an inspiration to create a phenomenologically religious “space” devoid of metaphysical and transcendental assertions and that there is a Hasidic master willing to meet him there. The quest of RMY was to reveal a Torah bereft of “Levushim”, that is to say, bereft of the familiar Jewish and kabbalistic mythical trappings. When the traditional Christian and Jewish myths which refer to a transcendent reality are discarded, the search for meaning is relocated onto the immanent stage of human (“All too Human”) phenomenology. Full article

This article identifies and analyzes four passages in the ancient Chinese Christian manuscript Yishen Lun (YSL) that exhibit distinct Jewish characteristics. The phrase “yizhong zuo shenghua” (lines 356–358) mirrors the Book of Acts’ theme of “sanctification of the Gentiles,” rooted in the Jewish dichotomous worldview, placing Jews, or Shihu Ren, at the center. The author’s use of this phrase distinguishes him from yizhong ren (Gentiles) and aligns him with Shihu Ren. In lines 256–263, YSL directly attributes messianic declarations to Jesus, a central issue in Jewish accusations of false Messiahship. In contrast, the Gospel accounts avoid making such direct accusations, as Jesus did not openly declare himself the Messiah. This distinction highlights YSL’s closer alignment with Jewish polemical traditions and legal concerns. Additionally, the use of “City of Judah” in lines 345–347 as an archaic designation for Jerusalem, predominantly found in Jewish traditions, contrasts with the more common “City of David” in other biblical texts. A philological analysis of lines 279–281 reveals imagery analogous to the synagogue parochet covering the Ark of the Scrolls. These four Jewish elements complement the one analyzed in the author’s earlier 2024 article, “The Parable of Wise and Foolish Builders in Yishen Lun and Rabbinic Literature.” That study concludes that the parable of wise and foolish builders in lines 146–156 of YSL aligns more closely with Jewish rabbinic traditions than the Gospel version. These new hermeneutical insights should provide interesting and fresh data for ongoing research into YSL. Full article

Against the gloomy forecast of “The Vanishing Diaspora”, the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These “Jewish Revival” and “Jewish Renewal” projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed “lifestyle Judaism”. This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency. Indeed, the trope of a “Jewish Renaissance” has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This article explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post-secular world in two different sociopolitical contexts. Drawing on long-term ethnographic research, we interrogate the relations between “diaspora” and “homeland” by analyzing two case studies: the Jewish revival movement in Budapest, Hungary, and the Jewish renewal initiatives in Israel. While the first instantiates a diasporic movement anchored in a post-denominational and post-secular attempt to reclaim Jewish tradition for a new generation of Jew-llennials (Millennial Jews), the second group operates against the Orthodox hegemony of the institutional Rabbinate by revisiting religious ritual and textual study. By proposing new cultural repertoires, these movements highlight the dialectic exchange between center and periphery. The ethnography of religious revival decenters the Israeli Orthodoxy as “the homeland” and positions the diaspora at the core of a network of cultural creativity and renewal, while remaining in constant dialog with Israel and other diasporic communities. Full article

This research challenges the prevailing consensus in the field of Jewish meditation that there is no longstanding tradition of Jewish meditation, but rather a plethora of independent, unrelated techniques. By applying a context-sensitive research methodology, this study reconsiders the common understanding of Hitbodedut as ‘concentration’ and suggests instead a new view of Hitbodedut as a three-step solitary meditation technique, used as a means for Devekut (cleave to God). Drawing on the work of past scholars, this research demonstrates the potential transmission of Hitbodedut from the school of Jewish Egyptian Pietists to the 13th-century Kabbalists of Acre, then to the 16th-century Kabbalists of Safed, and eventually to 18th-century Hasidism. Full article

Medical oncology is a rapidly evolving field, with new medications being discovered yearly, contributing to increased survival rates. However, accessing drugs in a timely manner can be challenging. In Quebec, Canada, a physician can prescribe an unlisted anticancer treatment through a regulated pathway under exceptional circumstances. We conducted a quality improvement study describing the outcomes of incurable cancer patients receiving unlisted anticancer therapy at the Jewish General Hospital between 2018 and 2019. Though our study did not include a comparator arm, unlisted anticancer therapies were associated with interesting median progression-free survival (11 months) and overall survival (25 months). Moreover, a large proportion of treatments, 44%, were subsequently reimbursed in the province of Quebec. Given the delay in anticancer drug reimbursement, this pathway is essential for timely access to oncology drugs. Such ‘special access’ programs will likely become increasingly important as precision medicine becomes the standard of practice. Full article