Project MUSE®: Jewish Quarterly Review - Latest Articles
https://muse.jhu.edu/journal/292
Project MUSE®: Latest articles in Jewish Quarterly Review.daily12026-05-15T00:00:00-05:00text/htmlen-USVol. 92 (2001) through current issueLatest Articles: Jewish Quarterly ReviewTWOProject MUSE®Jewish Quarterly Review1553-06040021-6682Latest articles in Jewish Quarterly Review. Feed provided by Project MUSE®Announcement
https://muse.jhu.edu/article/981598
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when they founded the Jewish Quarterly Review toward the end of the nineteenth century, editors Israel Abrahams and Claude Goldsmid Montefiore did so with a healthy dose of British diffidence:Though there be no English magazine devoted to the interests of Jewish Literature and Theology, History and Religion, the Jewish Community of England seems, as a whole, to be perfectly satisfied with its absence [. . .] Our new quarterly does not, therefore, start with flying colours, and with every anticipation of a brilliant and long-lasting success.JQR’s founders were happily wrong on one count: the journal has endured for 136 years, publishing on two continents and attracting scholars and readers on four others.Consistent
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/292/image/coversmallAnnouncement2026-02-04text/htmlen-USAnnouncement2026-02-042026TWOProject MUSE®47742026-05-15T00:00:00-05:002026-02-04A Suppressed Primordial Priestly Lineage and Its Liturgical Revival
https://muse.jhu.edu/article/981599
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the rabbis famously silenced, shelved, and almost completely ignored the Second Temple corpus of apocryphal and pseudepigraphal literature.1 Despite the characteristic multiplicity of opinions regarding almost any theological or ideological topic, and regardless of the differences between tannaitic and amoraic, Palestinian and Babylonian, and legal and aggadic works, this tendency is attested across the board throughout the rabbinic edifice,2 with the exception of the contested attitude to Ben Sira.3 Nonetheless, traditions and ideas that emanated from antecedent Jewish cultures left traces in rabbinic culture. This sediment of early traditions reflects a complex interaction—disputation, adaptation, and
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/292/image/coversmallA Suppressed Primordial Priestly Lineage and Its Liturgical Revival2026-02-04text/htmlen-USA Suppressed Primordial Priestly Lineage and Its Liturgical Revival2026-02-042026TWOProject MUSE®1946042026-05-15T00:00:00-05:002026-02-04The Emergence of Hasidic Literature: A Reexamination
https://muse.jhu.edu/article/981600
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the numerous literary works produced by Hasidic authors over the past two and a half centuries have captured the imaginations of generations of Hasidim and scholars alike and continue to be studied both for the insight they provide into Hasidic history, ideology, and culture and as creative works of religious literature in their own right. However, despite extensive scholarship on Hasidism, the emergence of Hasidic literature remains obscure, and the history of its development mired in a host of misconceptions and unwarranted assumptions.Although Hasidic literature encompasses a variety of genres, most of it falls within the category of musar, or ethical, literature. Musar literature typically focuses on promoting
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/292/image/coversmallThe Emergence of Hasidic Literature: A Reexamination2026-02-04text/htmlen-USThe Emergence of Hasidic Literature: A Reexamination2026-02-042026TWOProject MUSE®1338602026-05-15T00:00:00-05:002026-02-04Hungarian Jewry and Their Ways with Paprika: Culinary Culture and Jewish Integration in Modern Hungary
https://muse.jhu.edu/article/981601
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from 1901 and throughout the early interwar period, the Hungarian Jewish paprika merchant János Kotányi (1858–1928?) regularly advertised his merchandise in Borsszem Jankó. The Jewish journalist, essayist, and well-known gourmand Adolf Ágai (1836–1916) founded Borsszem Jankó, a Liberal political satirical weekly, and edited it until 1905. Continuing also after Ágai retired as editor, Kotányi’s advertisements formed a series of reklámnovella (advertisement novella), a couple-of-sentences-long humorous stories promoting Kotányi’s paprika.1 Each began by outlining a problem (sometimes pseudo-philosophical, often scratching the absurd or even the vulgar) that related to a recent event or known phenomenon, and
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/292/image/coversmallHungarian Jewry and Their Ways with Paprika: Culinary Culture and Jewish Integration in Modern Hungary2026-02-04text/htmlen-USHungarian Jewry and Their Ways with Paprika: Culinary Culture and Jewish Integration in Modern Hungary2026-02-042026TWOProject MUSE®1254582026-05-15T00:00:00-05:002026-02-04Did Jonah Ibn Janāḥ Author a Commentary on the Prophets?
https://muse.jhu.edu/article/981603
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it has long been known and accepted that Jonah Ibn Janāḥ (al-Andalus, d. ca. 1040) authored seven grammatical works: Kitāb al-mustalḥaq (The book of completion), Risālat al-tanbīh (The epistle of admonition), Risālat al-taqrīb wa-l-tashīl (The epistle of bringing near and facilitating), Kitāb altaswi’a (The book of condemnation), Kitāb al-tašwīr (The book of shaming), Kitāb al-luma‘ (The book of variegated flowerbeds), and Kitāb al-uṣūl (The book of roots). Abraham Ibn Ezra (d. 1167) explicitly cites this number in his introduction to Sefer Moznayim (Book of scales), within his renowned enumeration of “the Elders of the Sacred Tongue”1: “And Rabbi Jonah the physician, ben Janāḥ, from the city of Cordoba, completed
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/292/image/coversmallDid Jonah Ibn Janāḥ Author a Commentary on the Prophets?2026-02-04text/htmlen-USDid Jonah Ibn Janāḥ Author a Commentary on the Prophets?2026-02-042026TWOProject MUSE®611992026-05-15T00:00:00-05:002026-02-04Redactor Is Rabbenu: The Editorial Theology of the Buber-Rosenzweig Bible
https://muse.jhu.edu/article/981602
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in a letter to jakob rosenheim from April 21, 1927, Franz Rosenzweig situated the attitude to the Bible he shared with Martin Buber between the Hirschian orthodoxy of his interlocutor and the source criticism of his academic contemporaries. Unlike orthodox interpreters of the Bible, Rosenzweig claimed, his and Buber’s belief in the Bible’s revelatory character entailed no position regarding the Bible’s textual history. At the same time, he averred, “even if Wellhausen were right with all his theories” and the Bible had been composed out of different source documents, he and Buber would maintain their commitment to the Bible’s unity. Like Hirsch before them, he explained: We too translate the Torah as the one book.
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/292/image/coversmallRedactor Is Rabbenu: The Editorial Theology of the Buber-Rosenzweig Bible2026-02-04text/htmlen-USRedactor Is Rabbenu: The Editorial Theology of the Buber-Rosenzweig Bible2026-02-042026TWOProject MUSE®2049252026-05-15T00:00:00-05:002026-02-04