Ibn Roshd is one of the Muslim philosophers who had great influence on western scholars, especially the Jewish through his translating and explaining of Aristotle's works and the relationship between reason and religion. Ibn Meymun is a Jewish thinker who was influenced by Ibn Rushd. In Judaism the preliminary steps on the relationship between reason and religion were of special interest to Philo of Alexandria. Later on, anti – Hellenistic thoughts and non- intellectual attempts to prove religious matters had developed. In twelfth century, the Jewish thought was deeply influenced by main trends of Islamic thought and Aristotelian and neo–Platonian schools, which was manifested in Musa b. Meymun's thought.Using a library survey method, the present paper investigates Ibn Rushd and Ibn Meymun's views about the interaction between reason and religion and the influence of Ibn Rushd's thoughts on Jewish philosophical thought and on Ibn Meymun's thought in particular.

The foundation of every religion is based on its teachings. Anthropology is one of the important teachings in Judaism. Human is of most importance in Judaism, insofar as this influences other teachings of Judaism. One of the most important aspects of human existence that has been of interest to all philosophers, theologians, mystics and scholars is the discussion of the spirit and its characteristics. Paying attention to this existential dimension and drawing on its place in man can be the key to resolving differences between religions. This article is descriptive-analytical and has been compiled using research, books, documents, and related library resources. The result, by looking at the history of Judaism and the Bible and later by the influence of Greek philosophical thoughts by Philo, the Jewish philosopher, the dualism of man, and the emphasis on the spiritual and abstract realm as immortal in Jewish faith, is proven.

Zionism is a thought to believe in the establishment of a Jewish State in Palestine in the apocalypse. This thought has always been associated with The Saving Thought for the Jews; thus, Zionism has an unbreakable bond with the doctrine of the Savior. Through the definition of Zionism and its various kinds in Judaism and Christianity, This article attempts to examine the doctrine of the Savior. And to show that it has always played a fundamental role in all kinds of Zionism (i.e. Religious Zionism in Judaism, Political-Religious Zionism in Christianity, Political Zionism in Judaism, and Cultural Zionism in Judaism). Reviewing typology of this doctrine, it also analyzes that Cultural Zionism returns back to Religious Zionism in Judaism, and the Jewish Political Zionism is rooted in the Political-Religious Zionism of Christianity. And the main difference between these two thoughts is that the formation of a Jewish State in Palestine according to Cultural and Religious Zionism derived from the Jewish Law, the Torah and the Talmud, is subject to the emergence of Messiah and the Savior, but in the Political Zionism in Judaism as well as the Political Zionism of Christianity, the establishment of the Jewish State should be before the emergence of the Savior, which causes them to disagree.

The study of the synagogue is the exploration of the history of Israel. There are no periods of life imaginable without this place of public praying and religious teaching. Synagogue was very soon transformed into the main center of Judaism and, due to the same reason, long after Jews’ scattering, Jews’ beliefs and rites were preserved. The synagogue was the center of the Jewish society’s activities the same way that Jerusalem Temple was the center of all Jews. In fact, the synagogue was a small sacred place for the compensation and lack of the main temple for the scattered Jewish community. Therefore, disregarding the idea that how can the details of synagogues’ construction differ in various countries, the building of the synagogue and the praying and rituals in them are the most important visible manifestations of Judaism; the main goal of their construction was the unification of the Jews who were scatrtred all around the globe. The main purpose of the current study is to introduce the method of the Jewish ideas’ formation regarding the construction of the synagogue. Assuming the effect that the Jewish mindset has on the construction of the synagogue in Isfahan, Juybareh Neighborhood, the present study presents historical-interpretive research to find answers to the following questions: how can the Jewish mindset influence the architectural design of the synagogues in Isfahan? How can the survey and observation of the synagogues in Juybareh Neighborhood in Isfahan help to figure out the formation of the synagogue in Iran?This article initially deals with the formation of the Judaism, history of Judaism in Iran, including Isfahan, and Jewish thoughts in the construction of synagogue; then, using survey observations and records in Juybareh Neighborhood, several samples of synagogues are analyzed and investigated. The recognition and classification of the architecture in Isfahan’s synagogue enables a better perception of the synagogues’ spaces.

Ever since the Dead Sea Scrolls were discovered, experts have always sought to investigate the relationship between scroll literature, the Qumran Cummunity, and formal Judaism. In this regard, the present research has analyzed, analyzed and criticized the "concept of wisdom" in the 4Q185 sapiential fragment of the Dead Sea Scrolls. The importance of this Qumran text is that by providing and presenting a new example of sapiential instructions, it shows the position and importance of sapiential teachings in the Second Temple period. On the one hand, these teachings are closely related to the prescriptive teachings of the books of Proverbs and Bin Sira, and on the other hand, it gives a new concept of wisdom. This essay presents the results obtained from the concept of wisdom by examining and analyzing the various and interconnected components of the 4Q185 fragment, and then considering the historical conditions and showing the connection of this scroll with Qumran Cummunity, the components of the fragment It also criticizes and evaluates 4Q185 and opens a new perspective of Judaism in the first century AD: by analyzing and looking deeply into the components of 4Q185, we have come to the conclusion that how some traditions in Judaism develop and evolve, and when they are faced with new religious, cultural and social challenges, they are once again formed from the ancient Jewish tradition. Therefore, based on the examination and analysis of new sapiential components in the scrolls 4Q185, we have reached an understanding of one of the important historical and sociological issues of Judaism in the Second Temple period and have criticized it.

A doctrine which has played a significant role in the beliefs of the Jews, the Christians and the Moslems is the issue of the Garden of Eden and the renowned tree in it (one tree in Islam, and two trees in the Judaism and Christianity, i.e. the tree of life and the tree of knowledge). This essay deals with a comparative study of the forbidden tree in Judaism and Islam, and for this sake we have compared a number of Jewish and Islamic texts, to detect what are the resemblances and differences between them; what ideas are exclusive to Islamic texts or to Jewish texts, and probably what ideas have been conveyed from Jewish texts and folklore to Islamic traditions and literature. The outcome of this essay is the removal of ambiguity from some traditions in both religions and the detection of the Israelite origin of some of so called Islamic traditions.

Undistorted Judaism is a divine and monotheist religion that has raised the flag of struggle against polytheism and resisted against Pharaoh and his people from its beginning. The clear evidence of this struggle and resistance is Quran's statements revealed in several phrases. The Holy Quran states:" when wizards were defeated by Mose's miracle, they said they adhere to the belief in the Lord of the world and heavens; the Lord of Moses and Aaron." (Quran: chapter 7: verses: 121-122). However, Some researchers of Judaism, like Julius Wellhausen, in an false perception of Tanakh and apparent meanings of some chapters of Old Testament, have cast doubt on the issue and claimed that Judaism was a polytheist religion and pursued a kind of Unitarianism at the beginning; but gradually this attitude was dismissed at the time of Babylon Exodus and monotheism prevailed. The present paper rejects aforementioned perception, insists on monotheism of Judaism since Mose's time, and proves this, using arguments taken from Old Testament.

Although the origin of Judaism was not in the Arab Land, the events were behind the Israelites, dispersal. One of the places to which the Jewish migrated was the Arabia Peninsula. This historical research investigates the Jew's presence, activities their influence and other's influence on them among the Arabs in the pre-Islamic period of ignorance until the advent of Islam. In discussing the question of geography of religions and evacuation of a religion its original place, sometimes the evacuation is optional; for example, when the followers of that religion intend to spread their religion (doctrine) among the people of other countries and attract new followers, and sometimes the evacuation is not attributed to optional factors. The evacuation of Judaism from its original land is considered of the first kind; because after Moses, Judaism gradually turned to tribalism, and so the main concern of the followers of this faith was something other than propagation and extension of their beliefs. Therefore, the factors of their existence among the Arabs in the Pre-Islamic period of ignorance are involuntary. This existence had its effects on Arabs and was also liable to be influenced by them. This paper investigates this issue using a historical approach.

The influence of religions on each other has always been a matter of dispute between the researchers in the field of religious studies scholars. One of the topics in religion which has been the special concern of scholars is the influence of Zoroastrian beliefs on Judaism in the era of Babylonian Captivity. Most scholars believe that Judaism has been influenced by the teachings of Zoroastrianism. Others reject this view. Still others express their uncertainty about it. The first group of researchers believes that the Resurrection, the belief in the promised Savior, angelology and general final judgment are among the teachings which have been taken from Zoroastrianism.After investigating the existing views, this paper puts forward that this kind of influence is natural and due to the divine-based roots of each of the two religions and the existence of Israelites’ prophets, we cannot ascribe the stated instances to the influence of Zoroastrianism on Judaism.