Mostrando resultados por autor "Juan Marcos Bejarano Gutierrez" en Todas las categorías

Chapter One, titled The Rise of the Converso Problem, provides the historical context for the mass conversions of 1391. It will do so by providing a survey of important events in the history of Iberian Jewry from the Late Roman Period until the massacres of 1391. The second chapter, titled Christian Attitudes Towards Conversos, surveys the range of Christian views towards Conversos during the 14th, 15th, and 16th centuries.

Many years ago, in a lecture on the creation of the Mishnah, the Orthodox Jewish historian, Rabbi Berel Wein discussed the rise of early Christianity as a historical and theological backdrop. He mentioned that this era is of particular importance to Jews because of the complicated and tragic relationship between Jews and Christians over the centuries. He referred to Joseph Klausner, the famed Jewish professor of the Hebrew University of Jerusalem who in the earlier part of the 20th century, had authored several works on early Christianity from a Jewish standpoint.

The history of Jews in Spain and Portugal spans more than 1,000 years. By most measures, it is even longer than the large-scale settlement of Jews in the land of Israel, which was interrupted several times in Jewish history. Legends ascribe the arrival of the earliest settlers to the days of the biblical prophet Obadiah, but archeologically speaking, the first record of Jews is much later.

The link between the religion of biblical Israel and the religion we now identify as rabbinic Judaism is often controversial. The controversy is often linked to theological agendas rather than an honest approach to Israel’s history. The religion of ancient Israel is linked to rabbinic Judaism is many ways. The two are linked by a shared belief in the one supreme God who created the world, chose the the Jewish people to be His people.

One of the principal theological themes of the Hebrew Bible is the relationship between Israel and God. At the heart of this bond is the supernatural experience at Sinai. The Torah focuses on the uniqueness of God and His relationship with the people of Israel. The singularity of this relationship amidst surrounding polytheistic cultures is so much emphasized that Israel’s principal contribution to the world of religious ideology is often regarded as uncompromising covenantal monotheism. Israelite identity and in later centuries Jewish identity was also expressed in terms of ethnicity and...

At first glance, the topics included in this volume may appear to be a series of disjointed and independent essays. These topics, in my opinion, cover recurring themes and questions that define much of Jewish theology. Any attempt to address Jewish theology comprehensively would require many volumes. This work is focused on a few key concepts only. It is intended for the beginner but hopefully contains sufficient information to also be of interest to the more advanced reader and prove the starting point towards greater study.

In the context of Crypto-Jewish individuals and communities, both in the Iberian Peninsula and in the Spanish and Portuguese colonies of the New World, as well as in India, the knowledge of and distinction between halakhah and minhag persisted. But as contact with established Jewish communities (in particular, in Spain before the expulsion), with rabbis, and with Jewish texts lessened, the overall knowledge of Jewish practice and beliefs diminished. This short work explores the practices and beliefs that characterized the dual identity of crypto-Jews.

Three events transpired in 1492 in the Iberian Peninsula, which had tremendous ramifications for years to come. The first was the conquest of Granada, i.e., the last Muslim stronghold, by Castilian and Aragonese forces. The victory ended eight hundred years of Islam-ic rule. The conquest of Granada eventually also led to the conversions of many Muslims to Christianity, the phenomenon of Crypto-Islam, and the eventual expulsion of the descendants of these converts in 1609.

The destruction of the First Temple in Jerusalem in 586 BCE, and the Babylonian exile that followed, could have spelled the end of Israelite identity. But the return of exiles, first under Zerubbabel, and again under Ezra and Nehemiah a generation later, resurrected Isra-elite identity and opened a new chapter in the history of Israel.

This book explores some of the prevailing attitudes and ideas held by Maimonides, or the Rambam, i.e., Rabbi Moses ben Maimon, and Benedictus (Baruch) Spinoza on the subject of knowing God. A hypothetical dialogue between these two philosophers and I is presented.

Despite significant improvement in interfaith dialogue in some quarters between Christians and Jews, many Christians still maintain theological positions that are inimical to fundamental Jewish beliefs, and consequently, to the Jewish people. The essential perspective that sets the tone for Christian attitudes toward Jews and Judaism is their theological view of the Torah.

In 1665-1666 the messianic movement of Sabbatai Zevi (also written as Shabbetai Zevi, Shabbetai Tzvi, Shabtai Sevi, etc.) spread like wildfire throughout the Jewish communities of the Mediterranean and northern and western Europe. Some communities were so caught up in the frenzy that they changed their liturgy to reflect what they believed to be in the impending declaration of the messianic age.

The idea of a distinctive Messiah, with a specific role, was not definitively established across all the Jewish movements of the Second Temple era. Some groups expected multiple messiahs, and some did not expect one at all. Our focus is on the topic of the Messiah and how different groups understood this office. We can draw some understanding regarding an expectation of a Messiah. The Messiah is generally understood to be a person who at the end of history or the present world order will bring salvation to Israel.

The word "Mishnah" is derived from the Hebrew word meaning “repetition” or “to study and review”. The term Mishnah may be used to indicate a single paragraph or verse of the Mishnah. Several passages in the Talmud illustrate derivatives of the word and its connection to study.

The Jewish sect which ascribed Jesus the title of Messiah was eventually transformed into a non-Jewish movement wholly separated from its Jewish context. The transformation was not instantaneous, and there were deviating or at the least parallel streams of Jesus supporters early on. A critical mistake which has been made, in my opinion, is the assumption that the Jesus movement was uniform even among its early Jewish followers. Analyzing the original movement(s) in the first centuries of the Common Era can reveal how the schism between Judaism and Christianity evolved.

In the year 167 BCE, a small band of Judean priests sparked a conflict against the Seleucid Empire that would last a quarter of a century. The immediate trigger had been a sacrifice to idols about to be offered by a Jew at the order of Seleucid officials. The battle was not simply a violent reaction against foreign rule, however. The violence that erupted also revealed the profound disagreements between Jews over what Jewish identity entailed and how it should be lived out. While the military battles against the Seleucid Empire that followed were momentous, the heart of the clash was ...

The year was 1391. Spring was about to turn into summer. By the end of the summer, 80 Jewish communities in Castile and Aragon were torn by violence. A third of the Jewish community had been murdered. Perhaps another third of the Jewish community had converted. Only a third of the Jewish population remained intact. While their conversions had initially been met with a grand celebration by their Christian neighbors, those Jews who had yielded to baptism to rescue their lives and those of their families eventually proved a thorn in the side of the church. Could they be trusted?

The mass conversion of Iberian Jews to Christianity in the late 14th and 15th centuries was catastrophic for the Jewish community. Possibly up to a third of the Jewish community converted. There are many reasons why such large-scale conversions occurred. The widespread violence which spread across Castile and Aragon was unprecedented. Violence was the immediate cause for the mass conversions, and the debilitated state of Jewish communities following these attacks was also a factor in subsequent waves of conversion. The crisis, however, is also seen as the consequence of an absence of ...

Thousands of Jews forcibly converted to Christianity in Spain and Portugal were subjected to religious persecution for continuing to adhere to their ancestral faith. The Spanish and Portuguese Inquisitions lasted for centuries, and when their attention on Judaizers ended, they switched to other concerns, including Protestantism, bigamy, and blasphemy. The Inquisition typically conjures up images of intolerance, persecution, and violence, and rightly so. Many people think of it as a reflection of the spiritual, scholastic, and scientific darkness of the medieval period.

A great many Jewish holidays and practices, in their earliest understanding, reflect the great innovation of Biblical religion. The Bible emphasized historical events in contrast to nature. Other ancient Near Eastern religions stressed the latter. As Rabbi Abraham Joshua Heschel noted, in the Jewish tradition, faith is memory. The observances of Jewish holidays and various Jewish practices articulate theological ideas reflective of collective Jewish memory.