The Attitude to Poverty and the Poor in Early Rabbinic Sources (70-250 ce)

Rosenfeld, Ben Zion; Perlmutter, Haim

doi:10.1163/15700631-12340454

Cited by 3 publications

(2 citation statements)

References 2 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…In fact, there is a difference of opinion as to whether or not the rabbis provide us with a definition of the poor. Rosenfeld and Perlmutter (2016) note a marked increase in concern for the poor with the destruction of the second temple. According to them, the rabbis define someone in need as poor and one who has no needs as not; they also draw the reader's attention to the five levels of poverty described in the Mishnah (Rosenfeld, Perlmutter 2016: 424).…”

Section: Stati / Articlesmentioning

confidence: 96%

See 1 more Smart Citation

Rejecting 'Do Not Destroy' When it Comes to Nature: An Ecofeminist Argument to Expand the Traditional Jewish Category of the Poor to Include Nature and Its Care

Helman

2024

GV/GR

View full text Add to dashboard Cite

This work of constructive Jewish ecofeminism argues for an expanded category of the poor to include nature, as both nature and the poor have similar states: they are in need.After a survey of the Torah and the tannaim, the author concludes that both sources do not define the category of the poor as anything more than those in need, thus we are well within our means to make the change. In addition, the current state of the environment, detailed by the most recent IPCC report, illustrates just how much the environment is in need. In this expansion of the category of the poor, the author also critiques traditional Jewish models of what constitutes care and suggests instead Carol Gilligan's ethics of care as a starting point towards a more holistic, feminist understanding of the care. This argument to expand the category of the poor is not possible without also a survey of traditional Jewish understandings of nature and embodiment because how Jews understand the divine is related both to our bodies and to how we treat nature. As part of this, the author examines contemporary Jewish scholarship, both ecofeminist and not, in search of various models for understanding the relationship between humanity, nature, and the divine, which lend themselves towards a more ecofeminist Judaism.

show abstract

Section: Stati / Articlesmentioning

confidence: 96%

“…The poor are mentioned many times in the Torah utilising a variety of words. According to Rosenfeld and Perlmutter (2016), it is not always clear what the different words mean, although the word ani means poor while evyon is someone who is destitute.…”

Section: The Poor In the Torahmentioning

confidence: 99%

Rejecting 'Do Not Destroy' When it Comes to Nature: An Ecofeminist Argument to Expand the Traditional Jewish Category of the Poor to Include Nature and Its Care

Helman

2024

GV/GR

View full text Add to dashboard Cite

show abstract

Moral education and social transformation: The Jesus model

Campbell

2024

Power and Education

View full text Add to dashboard Cite

Educational institutions are expected to play a significant role in preparing people to function well in society. Although critical thinking and problem-solving skills are necessary, people also need to have a social conscience. Educators should, therefore, pay more attention to moral education. Jesus Christ developed and implemented a moral education curriculum and there is a record of that in the New Testament. An examination of it reveals that Jesus built his training around social issues and that he employed a strategy that bears some similarity to Mezirow’s transformation learning theory: his audience was adult and he called upon his students to process disorienting dilemmas, drawing them to reflect critically on assumptions from which was to come mindset change and, ultimately, behavior change. Whereas Mezirow focused on individual experiences and individual transformation, Jesus planned to impact the world—Jewish society and far beyond it—through bands of disciples working in concert. Educators who seek to contribute to social transformation through moral education should consider following the Jesus model which is outlined in this paper.

show abstract

Jesus, Socialism, and “Judeo-topia”

Hanson

2023

SHERM

View full text Add to dashboard Cite

This article addresses the contention commonly expressed among liberal theologians and commentators that the Jesus of history, to the extent that he may be identified, was essentially a social revolutionary, broadly sympathetic to what might be identified in contemporary terms as ideological “socialism.” It is often conceived that Jesus’ concern for the poor, the disenfranchised, and the underclass of Second Temple Judea endows him with a broad egalitarian ethic, making him akin to an ancient “redistributionist.” I will argue, however, that “socialism” did indeed exist in those days, in the form of the Dead Sea sect, and that the historical Jesus was profoundly opposed to the community of property it represented. For him, “social justice” was part of the embedded ethics of Judaism itself, divorced from the “redistributionist” theories of Marxist and neo-Marxist adherents. Whereas the Essene sectarians withdrew from what they called “the material wealth of wickedness,” Jesus admonished his disciples to pursue dealings out of economic contact with the world at large.

show abstract

The Attitude to Poverty and the Poor in Early Rabbinic Sources (70-250 ce)

Cited by 3 publications

References 2 publications

Rejecting 'Do Not Destroy' When it Comes to Nature: An Ecofeminist Argument to Expand the Traditional Jewish Category of the Poor to Include Nature and Its Care

Rejecting 'Do Not Destroy' When it Comes to Nature: An Ecofeminist Argument to Expand the Traditional Jewish Category of the Poor to Include Nature and Its Care

Moral education and social transformation: The Jesus model

Jesus, Socialism, and “Judeo-topia”

Contact Info

Product

Resources

About