DOCSLIB.ORG

Biographies of the Israel Bible Scholars

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Edited by Rabbi Tuly Weisz The Israel Bible: Samuel First Edition, 2018 Menorah Books An imprint of Koren Publishers Jerusalem Ltd. POB 8531, New Milford, CT 06776-8531, USA & POB 4044, Jerusalem 9104001, Israel www.menorahbooks.com The Israel Bible was produced by Israel365 in cooperation with Teach for Israel and is used with permission from Teach for Israel. All rights reserved. The English translation was adapted by Israel365 from the JPS Tanakh. Copyright © 1985 by the Jewish Publication Society. All rights reserved. Cover image: © Shutterstock - http://www.shutterstock.com/ All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, or otherwise, without the prior permission of the publisher, except in the case of brief quotations embedded in critical articles or reviews. The Israel Bible is a holy book that contains the name of God and should be treated with respect. Table of Contents iv Credits v Acknowledgements viii Aleph Bet Chart ix Introduction xv Foreward xviii Blessing Before and After Reading theTorah 19 The Book of Samuel 165 Biographies of The Israel Bible Scholars 167 Bibliography 178 List of Transliterated Words in The Israel Bible 193 Photo Credits 194 Chart of the Hebrew Months and their Holidays 197 Map of Modern-Day Israel and its Neighbors 198 List of Prime Ministers of the State of Israel 199 Prayer for the State of Israel 202 Prayer for the Welfare of Israel’s Soldiers 204 Hatikvah iii Credits Commentary and introductions for The Israel Bible were written by the following scholars: Bereishit (Genesis): Rabbi Tuly Weisz Shemot (Exodus): Rabbi Tuly Weisz Vayikra (Leviticus): Shira Schechter Bamidbar (Numbers): Shira Schechter Devarim (Deuteronomy): Shira Schechter Yehoshua (Joshua): Rabbi Shmuel Jablon Shoftim (Judges): Rabbi Shmuel Jablon Shmuel (Samuel): Rabbi Shmuel Jablon Melachim (Kings): Rabbi Shmuel Jablon Yeshayahu (Isaiah): Rabbi Yaakov Beasley Yirmiyahu (Jeremiah): Rabbi Yaakov Beasley Yechezkel (Ezekiel): Rabbi Yaakov Beasley Trei Asar (The Twelve Prophets) Rabbi Yaakov Beasley Tehillim (Psalms): Rabbi Avi Baumol Mishlei (Proverbs): Ahuva Balofsky Iyov (Job): Alexander Jacob Tsykin Shir Hashirim (Song of Songs): Batya Markowitz Rut (Ruth): Rabbi Tuly Weisz Eicha (Lamentations): Rabbi Noam Shapiro Kohelet (Ecclesiastes): Batya Markowitz Esther (Esther): Batya Markowitz Daniel (Daniel): Batya Markowitz Ezra v’Nechemya (Ezra and Nehemiah): Josh Even-Chen Divrei Hayamim (Chronicles): Alexander Jacob Tsykin Maps Editor: Lorien Balofsky Associate Editor: Shira Schechter Editor: Rabbi Tuly Weisz Production Management: Avishai Magence Commentary Editor: Rabbi Alan Haber Copy Editing: Efrat Gross Typesetting: Estie Dishon Cover Design: Tani Bayer Icon Design: Eliyahu Misgav iv Acknowledgements Producing a Tanakh is a massive undertaking that requires a tremendous team of “wise students,” as the Hebrew expression goes. The Israel Bible would never have seen the light of day without the herculean efforts of numerous contributors. First and foremost, SHIRA SCHECHTER dedicated several years as associate editor of The Israel Bible and saw the project through from beginning till end. With a perfect balance of meticulousness and fear of Heaven, she carefully supervised all aspects of research, development, editing and production. Shira’s innate appreciation for Hebrew grammar along with her sharp eye and love for the subject matter, can be felt on every page. Thank you to the esteemed scholars who contributed their immense Tanakh knowledge to this groundbreaking initiative: RABBIS AVI BAUMOL, YAAKOV BEASLEY, SHMUEL JABLON AND ALEXANDER JACOB TSYKIN, AHUVA BALOFSKY, JOSH EVEN-CHEN, and BATYA MARKOWITZ. The breadth of yourTorah scholarship, along with your love for Israel, served as a constant inspiration. I would like to thank the devoted staff of Israel365 for their vast and varied contributions to The Israel Bible in the five years since we naively asked each other, “How hard could it be to create a brand new Tanakh?” First, to LORIEN BALOFSKY who was there in the beginning and designed the first versions of The Israel Bible along with many features of this volume, including the maps. And to all the other creative geniuses: MAAYAN HOFFMAN, TSIVYA FOX, ORLY GIBSON and SHLOMO VILE. To the brilliant strategic team SHIFRA GOLDMEIER, AYAL KELLMAN, STEVEN GOLDSTEIN, SIMONE SOMERS, GILA HALPERN, MAZZ WHITE and CLARINDA YUVIENCO. To the truth- seeking reporters and editors of Breaking Israel News, ABRA FORMAN, ELIYAHU ADAM BERKOWITZ, JONATHAN BENEDEK, RIVKAH LAMBERT ADLER and ELIANA RUDEE. And a special yasher koach to SHLOMO SCHREIBMAN whose acumen enabled this important effort to continue. v I would also like to acknowledge our “alumni” whose skills and personali- ties shaped The Israel Bible over the years: JILLIAN EZEKIEL, RACHAEL PLATT and ALIZA ABRAHAMOVITZ. A major debt of gratitude is owed to my trusted friends and advisors ROBERT FROHLINGER, RAFI COHEN and ARIEL GOLDBERG, whose wise counsel continues to guide Israel365. Thank you to the faculty of the Yeshiva for the Nations RABBIS SHIMON APISDORF, ELAN ADLER, YISHAI FLEISHER and MOSHE LICHTMAN who taught me a deep appreciation for Eretz Yisrael when I was his student, and SHARON NIV. Teach for Israel made possible the research and writing of The Israel Bible and I would like to thank the board of directors for their years of friendship and encouragement: NOAM LIPSHITZ, SCOTT OSBORNE, MARC SINGER and DAVID SWAGGERTY. I am indebted to the spiritual mentorship of RABBI SHLOMO RISKIN and DAVID NEKRUTMAN of the Center for Jewish Christian Understanding and Cooperation for their pioneering work and for contributing the foreward to The Israel Bible. Every page of this volume testifies to the impressive skill of the profes- sionals at Koren Publishers Jerusalem including MATTHEW MILLER, YEHOSHUA MILLER, RABBI AVISHAI MAGENCE, RABBI ALAN HABER, YEHUDIT SINGER, ESTIE DISHON, TANI BAYER and ASHIRAH YOSEFAH of their Menorah imprint. As Israel’s foremost Bible publishers, Koren represents a heritage of excellence and it was an honor to collaborate on this important undertaking with their prodigious staff. Thanks to RABBI BARRY SCHWARTZ and LEIF MILLIKEN for their assistance in providing the well respected New Jewish Publication Society English translation for inclusion in this volume. In addition to its many unique features, The Israel Bible is the firstTanakh to be financed through crowdfunding. I can’t thank enough the close to 1,000 contributors of our online campaign who enthusiastically supported our idea and waited patiently for its publication. While many Jews and non-Jews from all over the world eagerly participated with great generosity, a sincere thank you is to a special and humble friend of Israel from Nigeria. I am greatly appreciative of the gift in honor of EKPE NDIYO EKPE by his loving son. Over the years, I have had many mentors, teachers and rabbis who deeply impacted me and taught me a love for Torah. I have been fortunate to benefit from many, yet would like to thank RABBI ZEVULUN CHARLOP, dean of vi the Rabbi Isaac Elchanan Theological Seminary for our private study sessions and his enthusiasm for my work in general and this initiative in particular. I would like to acknowledge the influence of my two grandfathers, RABBI DAVID STAVSKY AND GEORGE WEISZ, both of blessed memory. In very different ways, my grandfathers equally taught invaluable lessons of hard work and self-sacrifice on behalf ofTorah . My grandmothers, PEPPI WEISZ and RUTH STAVSKY and ROSALIND DOMBROFF have assumed the role of beloved matriarchs to our family, and should be blessed with longevity. My in-laws, RHONDA and DR. TOM WEISS, are like parents to me and have provided loving encouragement and much appreciated support. They should see much “nachas” from all their children and grandchildren. I would like to thank my own precious children who were my real inspiration for The Israel Bible. Feeding off their wide-eyed enthusiasm in learning the holy words of the Torah in school — and in Hebrew no less — I felt invigorated to immerse myself in our ancient heritage. With eternal gratitude to Hashem, I am fortunate for the opportunity each day “to teach these words to my children,” SHAINDEE, BELLA, DOVID, TZOFIA and AMITAI. My ultimate thanks are reserved for my beloved wife, ABBY, for her steadfast support. Anything I have achieved is to her credit. Certainly, that is true for The Israel Bible, which only came about through her guiding our family to fulfilling our dream of making Aliyah. May all the blessings that emerge from the study of The Israel Bible reward her with her innermost prayer: that our children always embrace the eternal values of the Torah of Israel. Finally, all my colleagues in producing this volume join me in offering our profound thanksgiving to the Almighty for permitting us to help spread love for the Land and the People of Israel. May the God of Israel continue His blessings so that The Israel Bible shapes the minds and hearts of all His children for generations to come. Naphtali “Tuly” Weisz Ramat Beit Shemesh, Israel Shevat 5778 / February 2018 vii Aleph Bet Chart viii Introduction The Hebrew Bible is commonly known as the Tanakh which stands for Torah (the Five Books of Moses), Neviim (the Prophets) and Ketuvim (the Writings). The Tanakh consists of 24 books that are considered by Jews to be the word of God. While these books have been referred to as the “Old Testament,” many Jews reject this label since it implies the replacement of the Hebrew Bible with something newer and prefer the more authentic Jewish name. The Tanakh is not only the most important book known to man, it is God’s word that is perfect and absolute. It is therefore a daunting undertaking to publish an edition of the Tanakh, and the responsibilities are awesome. There is no room for error or carelessness in dealing with the eternal word of God.
Recommended publications
  • TAU Archaeology the Jacob M

    TAU Archaeology the Jacob M

    TAU Archaeology The Jacob M. Alkow Department of Archaeology and Ancient Near Eastern Cultures and The Sonia and Marco Nadler Institute of Archaeology The Lester and Sally Entin Faculty of Humanities | Tel Aviv University Number 4 | Summer 2018 Golden Jubilee Edition 1968–2018 TAU Archaeology Newsletter of The Jacob M. Alkow Department of Archaeology and Ancient Near Eastern Cultures and The Sonia and Marco Nadler Institute of Archaeology The Lester and Sally Entin Faculty of Humanities Number 4 | Summer 2018 Editor: Alexandra Wrathall Graphics: Noa Evron Board: Oded Lipschits Ran Barkai Ido Koch Nirit Kedem Contact the editors and editorial board: [email protected] Discover more: Institute: archaeology.tau.ac.il Department: archaeo.tau.ac.il Cover Image: Professor Yohanan Aharoni teaching Tel Aviv University students in the field, during the 1969 season of the Tel Beer-sheba Expedition. (Courtesy of the Sonia and Marco Nadler Institute of Archaeology, Tel Aviv University). Photo retouched by Sasha Flit and Yonatan Kedem. ISSN: 2521-0971 | EISSN: 252-098X Contents Message from the Chair of the Department and the Director of the Institute 2 Fieldwork 3 Tel Shimron, 2017 | Megan Sauter, Daniel M. Master, and Mario A.S. Martin 4 Excavation on the Western Slopes of the City of David (‘Giv’ati’), 2018 | Yuval Gadot and Yiftah Shalev 5 Exploring the Medieval Landscape of Khirbet Beit Mamzil, Jerusalem, 2018 | Omer Ze'evi, Yelena Elgart-Sharon, and Yuval Gadot 6 Central Timna Valley Excavations, 2018 | Erez Ben-Yosef and Benjamin
  • Israel Resource Cards (Digital Use)

    Israel Resource Cards (Digital Use)

    WESTERN WALL ַה ּכֹו ֶתל ַה ַּמ ַעָר ִבי The Western Wall, known as the Kotel, is revered as the holiest site for the Jewish people. A part of the outer retaining wall of the Second Temple that was destroyed by the Romans in 70 CE, it is the place closest to the ancient Holy of Holies, where only the Kohanim— —Jewish priests were allowed access. When Israel gained independence in 1948, Jordan controlled the Western Wall and all of the Old City of Jerusalem; the city was reunified in the 1967 Six-Day War. The Western Wall is considered an Orthodox synagogue by Israeli authorities, with separate prayer spaces for men and women. A mixed egalitarian prayer area operates along a nearby section of the Temple’s retaining wall, raising to the forefront contemporary ideas of religious expression—a prime example of how Israel navigates between past and present. SITES AND INSIGHTS theicenter.org SHUK ׁשוּק Every Israeli city has an open-air market, or shuk, where vendors sell everything from fresh fruits and vegetables to clothing, appliances, and souvenirs. There’s no other place that feels more authentically Israeli than a shuk on Friday afternoon, as seemingly everyone shops for Shabbat. Drawn by the freshness and variety of produce, Israelis and tourists alike flock to the shuk, turning it into a microcosm of the country. Shuks in smaller cities and towns operate just one day per week, while larger markets often play a key role in the city’s cultural life. At night, after the vendors go home, Machaneh Yehuda— —Jerusalem’s shuk, turns into the city’s nightlife hub.
  • Alexander River Report

    Alexander River Report

    On Saturday morning, July 18th, 2020, at 6:30 a.m. fourteen male cyclists (plus two female cyclists) arrived at the parking lot at the Alexander River Estuary. Welcome Fernando! A new cyclist joined us! Fernando has been following the group for some time now. Fernando, a Ra’anana citizen, is an optician, who arrived from France after 6 years there. The weatherman announced the previous day, that it would be get hotter on Saturday. I looked up to the sky and hung my hopes in the clouds piled up in the sky. The same clouds which later on helped us ease the heat load. We started the ride by bypassing the groundwork taking place in the estuary, in trying to expand and deepen it. The Alexander River Estuary which spills into the sea on the Beit Yanay Beach. The direction of the ride was from the sea to the east, up to a Nature Preserve and back, about 32 km in all. A lot has been said about The Alexander River. It is an overhead stream flowing from the mountains of Samaria to the Mediterranean Sea. It runs moistly in The Hefer Valley. The river is 32 km long. In its upper part it is a seasonal stream, because of the rocky earth through which the water seeps. In its lower part, it is an official National Park, serving as a home for soft turtles. The Turtle Bridge was erected on the river, which attracts many travelers, who come to watch the turtles. The Turtle Bridge There are two versions regarding the origin of the name of the river: one is named after Alexander Jannaeus, who was king in the Hasmonean Dynasty in the 1st century BC., and who conquered the area, in which the river flows.
  • How Then Shall We Live-Together?” By: Karl D

    How Then Shall We Live-Together?” By: Karl D

    “How Then Shall We Live-Together?” By: Karl D. Coke, Ph. D. For nearly two thousand years, a hostility has existed between Jews and Christians. An opportunity has presented itself to end this useless hostility. Over sixty Jewish Orthodox Rabbis published an unprecedented and historical statement on December 3, 2105 that opens the door for Christians to work with Jews to “... perfect the world under the sovereignty of the Almighty, so that all humanity will call on His name ...” Orthodox Rabbinic Statement on Christianity December 3, 2015 To Do the Will of Our Father in Heaven: Toward a Partnership between Jews and Christians “After nearly two millennia of mutual hostility and alienation, we Orthodox Rabbis who lead communities, institutions and seminaries in Israel, the United States and Europe recognize the historic opportunity now before us. We seek to do the will of our Father in Heaven by accepting the hand offered to us by our Christian brothers and sisters. Jews and Christians must work together as partners to address the moral challenges of our era. The Shoah [catastrophe] ended 70 years ago. It was the warped climax to centuries of disrespect, oppres- sion and rejection of Jews and the consequent enmity that developed between Jews and Christians.” This bold statement follows years of Jewish and Christian dialogues where Christians have reached out to the Orthodox Jewish community despite the past horrors brought upon Jews by Christians. With great respect, many Jewish Rabbis have accepted the Christian hands offered them. Although some will resist or take advan- tage of this statement, I responded positively on December 29, 2015 to three Orthodox rabbis who have ac- cepted me as their friend.
  • Rav Kook and Dr. Revel: a Shared Vision for a Central Universal Yeshiva?

    Rav Kook and Dr. Revel: a Shared Vision for a Central Universal Yeshiva?

    NATAN OPHIR Rav Kook and Dr. Revel: A Shared Vision for a Central Universal Yeshiva? his article examines a little known episode in the history of two famous schools, Yeshivat Mercaz HaRav-Central Universal TYeshiva (CUY) 1 and the Rabbi Isaac Elchanan Theological Seminary (RIETS). Specifically, it examines several exchanges between R. Abraham Isaac Kook and R. Dr. Bernard Revel. Their discussion began in 1918, continued when R. Kook visited New York in 1924, and culminated in a written proposal by Dr. Revel on May 17, 1927. The proposal would have meant uniting what we now call the Torah u- Madda 2 ideology developed in New York with Torat Ere z. Yisrael of Jerusalem. There are lacunae in this story that leave room for speculation. Nevertheless, the main plot will, I believe, be of special interest to read - ers of this journal, and may give rise to interesting observations about the protagonists. Besides adding a chapter to the history of Torah u- Madda in the twentieth century, this story provides a glimpse into a rel - atively unknown phase in the early development of both Yeshiva College and CUY. NATAN OPHIR (O FFENBACHER ) directs Meorot, a center in Jerusalem for Jewish Meditation and Neuro-Psychology. An alumnus of Yeshiva College, he received ordination from Yeshivat Mercaz HaRav and a Ph.D in Jewish Philosophy at the Hebrew University of Jerusalem, where he served as rabbi of the campus for sixteen years. He has published articles in Daat , Tehumin , and other scholarly journals. 188 The Torah u-Madda Journal (15/2008-09) Natan Ophir 189 R.
  • Israelteaching Letter Vol

    Israelteaching Letter Vol

    ISRAELTeaching Letter www.bridgesforpeace.com Vol. # 770717 l July 2017 Alex Motrenko/istock.com By Rev. Terry Mason, Deputy–International Development Bridges for Peace...Your Israel Connection ® "The world is becoming a more dangerous place" GLOBAL PEACE INDEX E ARE IN A TIME in world history when the confron- tation between the forces of good and evil, light and darkness, seems more pronounced than ever before. Recently a major think tank, The Institute for Economics and Peace, published its annual Global Peace Index. Their less than surprising conclusion was, “The worldW is becoming a more dangerous place.” According to their findings, of the 195 countries in the world only ten (5%) are currently free from conflict. By their measure the global lack of peace increased in both 2015 and 2016. We shouldn’t be surprised. Daniel 11 and 12 describe the difficulties and distress that will accompany the end of days. In the Gospel of Matthew (24:4–13) we find the same warning when Yeshua (Jesus) told us that there will be wars and rumors of wars, increasing natural disasters and that lawlessness will increase. Clearly, the Bible tells us that all of these things will happen with increasing frequency as the end of the age draws near. 2 l July 2017 Abir Sultan/wikiflicker.com The battle is over values. Individuals, families and whole nations must choose on which side of this cosmic battle they will take their stand. Every day we are each faced with choices; our responses to those choices will show our allegiance, strengthening one side or the other.
  • Rabbi Riskin Confronts Rav Soloveitchik in Makor Rishon: Jewish Israel Responds

    Rabbi Riskin Confronts Rav Soloveitchik in Makor Rishon: Jewish Israel Responds

    Rabbi Riskin Confronts Rav Soloveitchik in Makor Rishon: Jewish Israel Responds In May 2012 the Israeli newspaper Makor Rishon ran a seven-page feature article, penned by Chief Rabbi of Efrat Shlomo Riskin, in their "Shabbat HaGadol" supplement. The subject matter was whether or not Jewish-Christian theological dialogue is permissible. Rabbi Riskin, a maverick on interfaith issues, has on more than one occasion ventured out onto an extreme theological limb. This time around, Rabbi Riskin appears to have inverted the inherent intent of Rabbi Joseph Dov Ber Soloveitchik’s (J.B. Soloveitchik, "the Rav") major essay on the subject, "Confrontation". The treatise, which was formulated in 1964, is widely interpreted within Orthodox circles to be a halachic psak proscribing interfaith theological encounters. However Rabbi Riskin contends, in the Makor Rishon article, that the intention of the Rav's essay was to permit, rather than prohibit, such theological dialogue. Concurrently, Riskin opens his personal "postscript" to Soloveitchik's "Confrontation" by inferring that the timing and the history of the document limits its application, as it was written one and a half years before the ratification of Nostra Aetate, and in response to the Catholic-Jewish dialogue taking place at the time. Rabbi Riskin's premise is puzzling, because it is well documented in Rav Soloveitchik's personal letters, as well as noted in contemporary academic papers, that the Rav had already formulated his firm position on interfaith concerns as early as 1950 - many years before the Vatican ll initiative. In addition, “Confrontation” continued to guide the Rabbinical Council of America (RCA) on interfaith developments well into the 1980's, long after Nostra Aetate.
  • Religious Zionism: Tzvi Yehuda Kook on Redemption and the State Raina Weinstein Wednesday, Aug

    Religious Zionism: Tzvi Yehuda Kook on Redemption and the State Raina Weinstein Wednesday, Aug

    Religious Zionism: Tzvi Yehuda Kook on Redemption and the State Raina Weinstein Wednesday, Aug. 18 at 11:00 AM EDT Course Description: In May 1967, Rabbi Tzvi Yehuda Kook delivered a fiery address criticizing the modern state of Israel for what he viewed as its founding sin: accepting the Partition Plan and dividing the Land of Israel. “Where is our Hebron?” he cried out. “Where is our Shechem, our Jericho… Have we the right to give up even one grain of the Land of God?” Just three weeks later, the Six Day War broke out, and the Israeli army conquered the biblical heartlands that Rabbi Tzvi Yehuda had mourned—in the West Bank, Gaza Strip, Sinai Peninsula, and Golan Heights. Hebron, Shechem, and Jericho were returned to Jewish sovereignty. In the aftermath of the war, Rabbi Tzvi Yehuda’s words seemed almost prophetic. His spiritual vision laid the foundation for a new generation of religious Zionism and the modern settler movement, and his ideology continues to have profound implications for contemporary Israeli politics. In this session, we will explore Rabbi Tzvi Yehuda Kook’s 1967 speech, his teachings, and his critics— particularly Rabbi Yehuda Amital. Guiding Questions: 1. How does Rabbi Tzvi Yehuda Kook interpret the quotation from Psalm 107: "They have seen the works of the Lord and His wonders in the deep"? Why do you think he begins this speech with this scripture? 2. In the section, "They Have Divided My Land," Rav Tzvi Yehuda Kook tells two stories about responses to partition. Based on these stories, what do you think is his attitude toward diplomacy and politics is? 1 of 13 tikvahonlineacademy.org/ 3.
  • Saul Old Testament Summary

    Saul Old Testament Summary

    Saul Old Testament Summary Sometimes unnoted Jonathon promulge her gingerbread habitually, but banned Rourke orchestrate asthmatically or stridulates incisively. Clemmie is self-opened and spirits promisingly as capsizable Ahmed burgled cherubically and proportionates fierily. Roberto misdraw coherently? In the angels and in the intense jealousy and benjamin was old testament also possible that david was the author of God has free to saul king saul old testament summary, and outwardly sympathetic view mirror for when saul, only mildly rebuked david? His sons of bethlehem, as well but genuinely broken by his immediate philistine kings was saul old testament summary, come to wait on. So saul old testament summary, or missionary work. Yet know how long saul old testament summary, having your kingdom. He hides a result was saul old testament summary of saul, eli who did saul is better unite them an offering any food for arrows to build god! Nor does a spiritual conscience act violently. And boasted of saul old testament summary, and provides principles which he reminds us know why it is better king, judges over the god is? THIS SITE IS FUNDED BY ADS PROVIDED BY GOOGLE, INC. The Lord will give the army of Israel also into the hand of the Philistines. Philistine forces and david selects five smooth seas do you; saul old testament summary, rehoboam finds himself. They have regrets or replaced it at dan and saul old testament summary, you do it! Who will put all positive people feared people ask yourself for saul old testament summary, to give it was really redeem this? Beautiful adolescent who had sought saul old testament summary, and old testament! Go away, leave the Amalekites so that I do not destroy you along with them; for you showed kindness to all the Israelites when they came up out of Egypt.
  • The Edmond De Rothschild Research Series

    The Edmond De Rothschild Research Series

    The Edmond de Rothschild Research Series A collection of studies in the area of: Baron de Rothschild's ("Hanadiv's") Legacy 2018 The Edmond de Rothschild Research Series A collection of studies in the area of: Baron de Rothschild's ("Hanadiv's") Legacy 2018 Dear Partners, The Edmond de Rothschild Foundation (Israel) is spearheading philanthropic dedication to building an inclusive society by promoting excellence, diversity and leadership through higher education. Catalyzing true change and developing a cohesive society through dozens of innovative projects across the country, the Foundation provides growth and empowerment opportunities to the many communities in Israel. We develop and support novel solutions and creative partnerships, while evaluating result-driven programs with true social impact. In keeping with its philosophy of strategic philanthropy, the Foundation established the Edmond de Rothschild Research Series, to promote excellence in research and expand the knowledge in the Foundation’s areas of interest. The booklet before you centers on Baron de Rothschild's ("Hanadiv's") Legacy, as part of the first research series which focused on three main areas: 1. Access to and Success in Higher Education: As part of its efforts to reduce social gaps, the Foundation strives to insure access to and success in higher education for periphery populations. It supports programs aimed at improving access to higher education options through preparation and guidance, reducing academic student dropout rates, and translating graduates’ education into commensurate employment. 2. Measurement and Evaluation: The Foundation seeks to constantly enhance its social impact and therefore, emphasizes measurement and evaluation of the projects it supports according to predefined, coherent criteria.
  • Appendix 1(V) SEIZED DOCUMENTS: TARGETING POPULATION CENTERS in ISRAEL USING UPGRADED 122 MM GRAD ROCKET POSITIONS

    Appendix 1(V) SEIZED DOCUMENTS: TARGETING POPULATION CENTERS in ISRAEL USING UPGRADED 122 MM GRAD ROCKET POSITIONS

    Appendix 1(v) SEIZED DOCUMENTS: TARGETING POPULATION CENTERS IN ISRAEL USING UPGRADED 122 MM GRAD ROCKET POSITIONS 1. On August 11, 2006, during the second Lebanon war, three files were found in the village of Aita al-Shaab in the central sector of south Lebanon. They contained range cards for three 120 mm mortar and 122 mm upgraded Grad rocket fired from positions in the region of Shihin. The range cards were dated December 2005 and were for 122 mm upgraded Grad rockets (with a range of 20 km – 12.5 miles). The range cards belonged to the artillery department of the Nasr Unit, the unit responsible for the area south of the Litani River, and operating under the command of the Jihad Council.1 2. It should be noted that most of the rockets fired at Israel during the war were various types of 122 mm rockets (HE-frag rockets, cluster bombs, and upgraded rockets with extended range). The following data are for an upgraded Grad rocket: 1 The Jihad Council is a department within the Hezbollah headquarters, responsible for building up the organization’s military power and preparing it for emergencies. Hajj Imad Mughniyah, Hassan Nasrallah’s military deputy, heads it. He is wanted by the United States for the many terrorist attacks he has carried out against American targets. In addition, Argentina has issued an international warrant for his arrest because of his involvement in the 1994 bombing of the Jewish Community Center in Buenos Aires. 2 Upgraded 122 mm Grad rocket Diameter: 122 mm. Range: 20 km (12.5 miles)* Warhead weight: 66 kg (145 lbs) Manufacturer: China, Iran, Russia, Bulgaria * There are also upgraded Grad rockets with ranges of 30-40 kilometers (18- 25 miles), however, the seized range cards referred to rockets with a range of 20 kilometers Firing Position No.
  • Hebrew Names and Name Authority in Library Catalogs by Daniel D

    Hebrew Names and Name Authority in Library Catalogs by Daniel D

    Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed.