TY - GEN A1 - Dershowitz, Idan T1 - Naomi T2 - Encyclopedia of the Bible and Its Reception Online N2 - Naomi is one of the dramatis personae of the book of Ruth, which is set by its author “in the days that the judges judged” (Ruth 1:1). She is introduced as wife of Elimelech and mother of Mahlon and Chilion, all of whom journeyed to Moab from Bethlehem, due to famine. By the fifth verse in the book’s first chapter, her husband and sons are dead, leaving Naomi with only her Moabite daughters-in-law, Orpah and Ruth (Ruth 1:1–5). Shortly thereafter, Orpah too exits the stage (Ruth 1:14). Against Naomi’s protestations, Ruth ties her own fate to her mother-in-law’s, joining Naomi on her journey back to Bethlehem (Ruth 1:4b, 8–19a). Y1 - 2022 SN - 978-3-11-031337-6 U6 - https://doi.org/10.1515/ebr.naomi VL - 20 - Mouse, Mice – Nefesh PB - De Gruyter CY - Berlin/Boston ER - TY - GEN A1 - Dershowitz, Idan T1 - Mordecai (Son of Jair) T2 - Encyclopedia of the Bible and Its Reception Online N2 - Mordecai, son of Jair, is the Deuteragonist of the book of Esther. Some time after the death of the eponymous Esther’s parents, Mordecai – Esther’s cousin – becomes her guardian (Esth 2:7). The MT version of the book also has Mordecai adopting Esther as his daughter (Esth 2:7, 15). In LXX, on the other hand, Mordecai takes her as his wife (Esth 2:7; cf. bMeg 13a). Although the syntax of Esth 2:5–6 is convoluted, it appears Mordecai is a Benjaminite deportee from Jerusalem – exiled by Nebuchadnezzar, along with King Jeconiah and others. Presuming a coherent historical and chronological framework, this would make Mordecai 114 years old at the time of the events, at the very least, which does not accord with his depiction throughout the novella. (This biographical detail is absent in the Greek Alpha Text of Esther.) Y1 - 2021 SN - 978-3-11-031336-9 U6 - https://doi.org/10.1515/ebr.mordecaisonofjair VL - 19 - Midrash and Aggada – Mourning SP - 992 EP - 1014 PB - De Gruyter CY - Berlin/Boston ER - TY - GEN A1 - Vorpahl, Daniel T1 - Jonah T2 - Encyclopedia of Jewish-Christian Relations Online N2 - In the Masoretic canon of the Tanakh the book of Jonah appears as the fifth part of Tre Assar, or Twelve Minor Prophets, between Obadiah and Micah. In the Septuagint, on the other hand, Jonah appears as the sixth book in the series, and is followed immediately by Nahum. As both Jonah and Nahum speak out against the city of Nineveh, their chronology became an issue early in their discourses of reception (Liv. Pro. 11:1; Josephus, Ant. 9:239–242; Tg.Nah 1:1). Y1 - 2023 U6 - https://doi.org/10.1515/ejcro.17349041 PB - De Gruyter CY - Berlin/Boston ER - TY - GEN A1 - Vorpahl, Daniel T1 - Cain and Abel T2 - Encyclopedia of Jewish-Christian Relations Online N2 - The biblical story of Cain and Abel in Genesis 4:1–16 appears as the first case of siblings’ rivalry in the Torah. It is the starting point of a socio-ethical process of human development within the book of Genesis. The sibling narrative also includes the first report of homicide, more precisely a fratricide, as Cain slays his own brother Abel (Gen 4:8). The Jewish and Christian reception discourse of the Cain-Abel-story developed early on to deal with a range of open questions and difficult passages provided by the biblical text. The basic assumptions of Jewish and Christian interpretations are initially similar in terms of attempting to explain God’s preference for Abel’s sacrifice and Cain’s motivation for killing his brother. Y1 - 2021 U6 - https://doi.org/10.1515/ejcro.10808411 PB - De Gruyter CY - Berlin/Boston ER - TY - GEN A1 - Brechenmacher, Thomas T1 - Peace orders of modern times BT - introduction to the overall theme T2 - Historisches Jahrbuch Y1 - 2019 SN - 978-3-451-38586-5 SN - 0018-2621 VL - 139 SP - 3 EP - 6 PB - Herder CY - Freiburg Breisgau ER - TY - GEN A1 - Gallas, Elisabeth A1 - Hieke, Anton A1 - Jünger, David A1 - Kleinecke, Ulrike A1 - Krah, Markus T1 - Introduction: "Re-Framing American Jewish History and Thought: New Transnational Perspectives," Potsdam (Germany), July 20-22, 2016 T2 - American Jewish History N2 - In recent years, “transnationalism” has become a key concept for historians and other scholars in the humanities and social sciences. However, its overuse threatens to dilute what would otherwise be a distinct approach with promising heuristic potential. This danger seems especially pronounced when the notion of transnationalism is applied to Jewish history, which, paradoxically, most scholars would agree, is at its core transnational. Many studies have analyzed how Jewries in different times and places, from the biblical era to the present, have been shaped by people, ideas, texts, and institutions that migrated across state lines and between cultures. So what is new about transnationalism in Jewish Studies? What new insights does it offer? American Jewry offers an obvious arena to test transnationalism’s significance as an approach to historical research within Jewish studies. As a “nation of nations,” the United States is made up of a distinct and unique society, built on ideas of diversity and pluralism, and transcending old European concepts of nation and state. The transformative incorporation in American life of cultural, political, and social traditions brought from abroad is one feature of this distinctiveness. American Jewish history and culture, in particular, are best understood in the context of interaction with Jews in other places, both because of American Jews’ roots in and continued entanglement with Europe, and because of their differences from other Jews. These considerations guided the participants in a roundtable that formed a prologue to an international conference held July 20–22, 2016, at the School of Jewish Theology at the University of Potsdam and the Center for Jewish Studies Berlin-Brandenburg, Germany. The conference title, “Re-Framing American Jewish History and Thought: New Transnational Perspectives,” indicated the organizers’ conviction that the transnational approach does have the potential to shed fresh light on the American Jewish experience. The participants were asked to bring their experiences to the table, in an effort to clarify what transnationalism might mean for American Jewish Studies, and where it might yield new approaches and insights. The conference brought together some thirty scholars of various disciplines from Europe, Israel, and the United States. In addition to exploring a relatively new approach (at least, in the field of American Jewish Studies), the conference also served a second purpose: to further the interest in American Jewry as a subject of scholarly attention in countries outside the U.S., where the topic has been curiously neglected. The assumption underlying the conference was that a transnational perspective on American Jewry would bring to bear the particular interests and skills of scholars working outside the American academy, and thereby complement, rather than replicate, the ways American Jewish Studies have been pursued in North America itself. Y1 - 2017 U6 - https://doi.org/10.1353/ajh.2017.0065 SN - 0164-0178 SN - 1086-3141 VL - 101 IS - 4 SP - 517 EP - 518 PB - Johns Hopkins University Press CY - Baltimore ER -