This graduation thesis contains analysis of various aspects of the Epistle of James as Judeo- Christian halakhah addressed to the Diaspora Jews.according to an author's opinion, the author of the Epistle (traditionally, the bishop of Jerusalem church James the Just) wrote his encyclical to those readers who already knew the teachings of other Judaic and Christian missionaries. A Jew-rigorist from Palestine presented to co-brothers (who a priori were considered to be less religious) his understanding of holiness through temptations and deliberate poverty. In this paper, theological, social, and ethical aspects of the Epistle are researched through historical context of the author, i. e. his Sitz im Leben.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2018-05-17T11:47:20Z No. of bitstreams: 2 Tese - Nathália Queiroz Mariano Cruz - 2018.pdf: 2782906 bytes, checksum: ef11941432151442aac9541b11ca84db (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-05-17T13:05:20Z (GMT) No. of bitstreams: 2 Tese - Nathália Queiroz Mariano Cruz - 2018.pdf: 2782906 bytes, checksum: ef11941432151442aac9541b11ca84db (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-05-17T13:05:20Z (GMT). No. of bitstreams: 2 Tese - Nathália Queiroz Mariano Cruz - 2018.pdf: 2782906 bytes, checksum: ef11941432151442aac9541b11ca84db (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-04-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The intense circulation of the sacred Jewish writings at the end of the 1st Century CE not only has transferred to the literature a large place of memory and tradition, as it has opened the doors to the regency of rabbinic Judaism as the dominant form of Jewish experience. The great volume of writings that has circulated inside and outside of Palestine has outlined the necessity for the standardization of the Jewish canon by a portion of the Pharisaic rabbinate and, at the same time, it was a representative of the illegitimacy that many communities have seen in some writings, as well as the autonomy that has been directed to the interpretations of the Mitsvah (oral Law) from different halakhot (practical form of the Mitsvah). In face of this process, we return our analyzes to the distinct voices present in this course and which are represented mainly by the Mishnah and the Qumran Manuscripts. The first source, has declared official, contains the compilation of the Oral Law from the studies made by the Schools of Pharisaic Sages established in the ancient Near East from the 4th Century BCE ; the second, resulting of the writings from the Palestinian diaspora, contains a rich collection of the precepts designated in the Oral Law, as well as a sectarian legislation belonging to the Qumran community. Since we have the possibility to find in the Qumran Manuscripts distinct halakhot from those present in the writings that have given shape to the Pharisaic Jewish canon, we place the understanding of the events that have allowed the rise of rabbinical Judaism to the voices that were hidden from this process, provinding a greater clarity to the (in)fidelity of the official Jewish canon with other literary traditions, since the sources do not demonstrate any legislative homogeneity even within Palestine. / A intensa circulação dos sagrados escritos judaicos ao final do séc. I EC , não somente transferiu para a literatura um amplo local de memória e tradição, como abriu portas para a regência do judaísmo rabínico como a forma dominante da vivência judaica. O grande volume de escritos que circularam dentro e fora da Palestina, delinearam a necessidade da normatização do cânone judaico por uma parcela do rabinato farisaico e, ao mesmo tempo, foram representantes da ilegitimidade que muitas comunidades viam em alguns escritos, assim como a autonomia com que direcionavam e produziam suas interpretações sobre a Mitsvah (Lei oral) a partir de diferentes halakhot (forma prática da Mitsvah). Diante de tal processo, voltamos nossas análises às distintas vozes presentes nesse decurso e que são representadas, principalmente, pela Mishnah e pelos Manuscritos de Qumran. A primeira fonte, declarada oficial, contém a compilação da Lei oral a partir dos estudos feitos pelas Escolas de Sábios farisaicas instauradas no antigo Oriente Próximo desde o século IV AEC ; a segunda, resultante dos escritos oriundos da diáspora palestina, contém um rico acervo dos preceitos designados na Lei oral, além de uma legislação sectária própria à comunidade de Qumran. Uma vez que temos a possibilidade de encontrar nos Manuscritos de Qumran distintas halakhot daquelas presente nos escritos que deram forma ao cânone judaico farisaico, condicionamos a compreensão dos eventos que permitiram a ascensão do judaísmo rabínico às vozes que ficaram ocultas desse processo, conferindo uma maior clareza à (in)fidelidade do cânone judaico oficial com as demais tradições literárias, visto que as fontes não demonstram qualquer homogeneidade legislativa mesmo dentro da Palestina.

The diploma thesis "The importance of charity in Judaism" is about philanthropy in Judaism. It briefly describes the historical development since the Bible to contemporary conception of philanthropy in the Prague Jewish community. The Jewish religion is very closely engaged in all areas of the believer, including the charitable area. One of the most famous expressions of the charity is Zedekiah, meaning literally "justness, godliness, charity". Another important term is gmilut chasadim, which is translated as "acts of charity" - these acts are superior to Zedekiah by providing help to the poor ones and to the rich ones. The Jewish law (halakhah) deals with issue of charity and philanthropy in detail. The Pragu

Der Beitrag setzt sich mit der halachischen Bedeutung von Dtn. 6,18 im Kontext der heutigen Zeit auseinander. / The article deals with the halakhic importance of Dtn. 6,18 in our times.

This dissertation investigates the ways scientific and biotechnological advancement impact and change Jewish law and ethics. It analyzes the contemporary Jewish bioethical debate concerning the identification of maternity and paternity in four cases of assisted reproductive technologies (ART): in vitro fertilization, gestational surrogacy, cloning, and mitochondrial replacement therapy. Unprecedented modes of procreation engender new definitions of parenthood, challenging a longstanding Jewish framework of theology, law, and ethics. Part I develops a conceptual scaffolding for the discrete analyses of Part II, and considers the philosophical bases of parenthood, the gendered nature of Jewish legal bioethics, the relationship of law and ethics, and ways of relating religion and science. For each case of ART, Part II examines the biological science and technology in historical context, locates Jewish bioethical concerns within the larger bioethical discussion, and critically reviews the epistemological and axiological dimensions of the legally oriented analyses of a select group of leading Jewish bioethicists, chosen for their copious writings on ART and contextualizing oeuvres: Rabbi J. David Bleich, Rabbi Michael J. Broyde, Rabbi Elliot N. Dorff, and the collaborative writings of Dr. John D. Loike and Rabbi Moshe D. Tendler. Insights from Jewish feminist bioethical criticism and other notable Jewish bioethical works enhance the analyses. Through a focused study of the redefinition of parenthood in Jewish law and bioethics, I demonstrate four ways in which advances in science impact Jewish law and ethics. One, scientific awareness leads to greater sophistication and nuance of analysis. Two, Jewish bioethicists grapple with religion and science relations, and speak directly to these overarching considerations. Three, the epistemological and axiological influence of religion and science relations correlate with greater openness to new technologies, theoretical conceptualizations, and their practical applications. Four, advances in science change Jewish legal and bioethical analyses and outcomes through (at least) four possible methodological mechanisms – namely, theoretic holism, innovative interpretation, indeterminate gaps, and realist realignment. Jewish bioethics are thus shown to illumine the intricate interrelationship between religion and science and its impact on Jewish law and ethics.