Turn It and Turn It Again Studies in the Teaching and Learning of Classical Jewish Texts Jewish Identity in Post-Modern Society
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A Whiteheadian Interpretation of the Zoharic Creation Story
A WHITEHEADIAN INTERPRETATION OF THE ZOHARIC CREATION STORY by Michael Gold A Dissertation Submitted to the Faculty of The Dorothy F. Schmidt College of Arts and Letters in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Florida Atlantic University Boca Raton, Florida May 2016 Copyright 2016 by Michael Gold ii ACKNOWLEDGMENTS The author wishes to express sincere gratitude to his committee members, Professors Marina Banchetti, Frederick E. Greenspahn, Kristen Lindbeck, and Eitan Fishbane for their encouragement and support throughout this project. iv ABSTRACT Author: Michael Gold Title: A Whiteheadian Interpretation of the Zoharic Creation Story Institution: Florida Atlantic University Dissertation Advisor: Dr. Marina P. Banchetti Degree: Doctor of Philosophy Year: 2016 This dissertation presents a Whiteheadian interpretation of the notions of mind, immanence and process as they are addressed in the Zohar. According to many scholars, this kabbalistic creation story as portrayed in the Zohar is a reaction to the earlier rabbinic concept of God qua creator, which emphasized divine transcendence over divine immanence. The medieval Jewish philosophers, particularly Maimonides influenced by Aristotle, placed particular emphasis on divine transcendence, seeing a radical separation between Creator and creation. With this in mind, these scholars claim that one of the goals of the Zohar’s creation story was to emphasize God’s immanence within creation. Similar to the Zohar, the process metaphysics of Alfred North Whitehead and his followers was reacting to the substance metaphysics that had dominated Western philosophy as far back as ancient Greek thought. Whitehead adopts a very similar narrative to that of the Zohar. -
Making Sense in Zephaniah: an Intertextual Reading John De Jong
Making Sense in Zephaniah: An Intertextual Reading John de Jong A thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) 2015 Faculty of Culture and Society through Laidlaw College i Abstract The question this thesis answers is, “How does an intertextual reading contribute to interpreting the book of Zephaniah?” To answer this question the thesis examines the ways in which Zephaniah takes up other texts as it constructs its own message. After the introduction, chapters 2 to 4 address the theory of intertextuality, methodological issues in an intertextual reading of the OT in general, and historical-critical aspects of Zephaniah. Exegesis of Zephaniah constitutes the main body of the thesis (chapters 5-7), proceeding one pericope at a time in analysing the effect intertextual allusion and echo have on the signification of the text. This intertextual reading reveals that the first oracle, Zeph 1.2-3, is key to understanding the entire book of Zephaniah. Allusion to the creation- flood account in Genesis 1-9 carries into the text of Zephaniah the concept of representation. Just as humanity represented God in the primeval times and humanity’s failure resulted in universal judgment, in Zephaniah the failure of the people of God likewise results in universal judgment. This concept of representation enables the book of Zephaniah to be read as a cohesive text which makes sense from beginning to end. The relationship between Judah and the nations in Zephaniah is a difficulty which has led scholars to emending the text and/or attributing what appear to be logical inconsistencies to redactional adjustments to the original Zephaniah text. -
THE BENJAMIN and ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld April 2016 • Pesach-Yom Haatzmaut 5776
Rabbi Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld April 2016 • Pesach-Yom Haatzmaut 5776 Dedicated in memory of Cantor Jerome L. Simons Featuring Divrei Torah from Rabbi Benjamin Blech • Rabbi Reuven Brand Rabbi Daniel Z. Feldman • Rabbi Aaron Goldscheider Rabbi Yona Reiss • Mrs. Shoshana Schechter • Rabbi Mordechai Torczyner Ilana Turetsky, Ed.D • Rabbi Daniel Yolkut Insights on the Pesach Seder from the Rabbinic Alumni Committee of the Rabbi Isaac Elchanan Theological Seminary Rabbi Binyamin Blau • Rabbi Eliezer Muskin • Rabbi Moshe Neiss Rabbi Shmuel Silber • Rabbi Eliezer Zwickler Insights on Yom Haatzmaut from Rabbi Nissim Abrin • Rabbi David Bigman • Mrs. Dina Blank Rabbi Jesse Horn • Rabbi Shaya Karlinsky • Rabbi Moshe Lichtman Rabbi Chaim Pollock • Rabbi Azriel Rosner • Rabbi Ari Shvat 1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5776 We thank the following synagogues who have pledged to be Pillars of the Torah To-Go® project Congregation Ahavas Congregation Young Israel of Achim Shaarei Tefillah Century City Highland Park, NJ Newton Centre, MA Los Angeles, CA Congregation Ahavath The Jewish Center Young Israel of Torah New York, NY New Hyde Park Englewood, NJ New Hyde Park, NY Young Israel of Beth El in Congregation Beth Boro Park Young Israel of Shalom Brooklyn, NY West Hempstead Rochester, NY West Hempstead, NY Richard M. Joel, President -
Structure and Interpretation in the Pesharim
CHAPTER 7 Structure and Interpretation in the Pesharim The macro-structure of the hypomnemata and the Pesharim is largely similar. Yet one difference is that the Pesharim are at times more lenient in their dis- tinction between lemmata and interpretation sections. This leniency will be discussed in the third section of this chapter. The other sections offer a sepa- rate treatment of lemmata and interpretation sections in the Pesharim, fol- lowed by a discussion of their connection. 1 Lemmata: Selection and Presentation The Pesharim quote prophetic base texts in their lemmata.1 Not all prophetic texts lend themselves to interpretation in a Pesher, though. Even if it remains a possibility that Pesharim on writings other than Isaiah, Hosea, Micah, Nahum, Habakkuk, Zephaniah, and Psalms2 once existed, the surviving Pesharim re- flect a more than accidental preference for these prophetic writings in particu- lar. The principles that govern this preference escape one-sided explanations.3 In my view, three principles of selection can be distinguished, which together account for the existence of Pesharim on some prophetic writings, but not on others: (1) the contents of the base texts; (2) the type of textual and literary development of which it is considered to be a part; and (3) its structure.4 1 Cf. pp. 238–39, where it is argued that the words of ancient prophets were generally under- stood in the Second Temple period to be addressed not just to the contemporaries of the prophets, but also to later generations. 2 At least some Psalms were considered prophetic in the Second Temple period. -
Scripture in History, Literature, Thought, and Culture
Scripture in History, Literature, Thought, and Culture (A Comparative Exam in the Committee on Historical Studies) General description: The exam is designed to test competence in the study of the reception of scripture in history, literature, thought, and culture. Students taking this exam will be required to show mastery of traditional areas in reception history, such as the history of exegesis and hermeneutical theories. They will also be asked to branch out into less traditional areas of enquiry, such as the history of the book; historiography; thematic studies of biblical texts, ideas, or motifs across time or religious culture; scripture in society, politics, ethics, popular culture, material culture (e.g., art and architecture), mass media, etc. General requirements: To foster a broad and innovative approach to scripture and scriptural traditions, the examination requires preparation on two levels (general and specific), with three supporting bibliographies. In Part I, each student must read and master a set corpus of general studies which have been chosen to exemplify the diversity of possible approaches to scripture in history, literature, thought, and culture. Part II requires each student to specialize in at least two areas from a comparative perspective (broadly defined). The comparison can be construed across time, across religion or culture, or across discipline (examples are given below). Part III requires the development of a list of primary sources to support Part II. Students will develop the specializations and reading lists in Parts II-III together with a committee of two faculty members (including at least one of the core faculty listed below). They are also encouraged to participate in the biannual colloquium on Scripture in History, Literature, Thought, and Culture, to be taught by the core faculty. -
THE BIBLE in the JEWISH MYSTICAL TRADITION Michael
THE BIBLE IN THE JEWISH MYSTICAL TRADITION Michael Fishbane The Hebrew Bible, Sacred Scripture, is the core text of Jewish religious cul ture, the foundational document of its creative life in every respect. All of its contents—from the opening account of the creation to concluding tra ditions about national exile and return, with emphasis on the lives of its religious leaders and the legal traditions recorded in the Torah, plus its col lections of prayer and wisdom teachings—all these comprise the authorita tive canon of Judaism. This written record was complemented from biblical antiquity to the present day by an oral tradition, for its understanding and interpretation in a wide variety of ways and contexts. Commentary is thus a core practice of Jewish religious culture; and the Hebrew Bible is its prin cipal subject and prooftext. Much of this commentary, beginning with legal and theological midrash in rabbinic antiquity, was grounded in the ongoing study and preaching of Scripture. Originally oral in both form and function, it was eventually written down, and supplemented by further study and other written traditions—for the past two thousand years. The Jewish mystical tradition is also founded upon Scripture. This is its primary subject and prooftext. The many rabbinic comments on Scripture are also woven into the mystical imagination, for Scripture was always read in Judaism through rabbinic lenses. Built upon these foundations, the Jewish mystical tradition is thus fundamentally a tradition of commentary. This anchors the mystical spirit and imagination in the sources of revela tion and tradition. It keeps its soaring spirit and imagination normative. -
Vorträge Und Schwerpunkte
“You may NEITHER ADD TO IT NOR TAKE AWAy from it” (DEUT. 13:1): LEGAl REVISION AND HERMENEUTICS IN THE HEBREW BIBlE1 BERNARD M. LEVINSON The idea of a scriptural canon is one of the most distinctive achievements of many major re- ligions, both Western (Zoroastrianism, Judaism, Christianity, and Islam)¯ and Eastern (the Pa¯li canon of Theravada¯ Buddhism).2 By locating its font of revelation or contemplative in- sight in a canon of foundational sources, however, a culture confronts an almost inevitable difficulty.T he essence of a canon is that it should be stable, self-sufficient, and delimited.F or example, in the book of Deuteronomy in the Bible, Moses twice admonishes his addressees: “You must not add anything to what I command you nor take anything away from it, but shall keep the commandments of Yahweh your God” (Deuteronomy 4:2; similarly 13:1 [Eng- lish, 12:32]). This so-called canon formula had a long prehistory in the ancient Near East, where it originally sought to prevent royal inscriptions, law collections, and treaties from be- ing altered.3 Only subsequently was it taken over by Deuteronomy’s Israelite authors and 1 Lecture held at the Wissenschaftskolleg zu Berlin on October 30, 2007. 2 For a fuller presentation of the matters discussed here, see my Legal Revision and Religious Renewal in An- cient Israel (Cambridge: Cambridge University Press, 2008). In a shorter, German-language version: idem, “ ‘Du sollst nichts hinzufügen und nichts wegnehmen’ (Dtn 13,1): Rechtsreform und Hermeneutik in der Hebräischen Bibel,” Zeitschrift für Theologie und Kirche 102 (2006): 157–183. -
A. the Tanak As the Foundation of Judaism
A. THE TANAK AS THE FOUNDATION OF JUDAISM THE TANAK, OR THE JEWISH BIBLE, stands as the quintessential foundation for Jewish life, identity, practice, and thought from antiquity through contemporary times. The five books of the Torah, or the Instruction of G-d to the Jewish people and the world at large, constitute the foundation of the Tanak. According to Jewish tradition (Exod 19—Num 10), the Torah was revealed to the nation Israel at Mount Sinai while the people were journeying from Egypt through the wilderness of Sinai on their way to return to the land of Israel to take up residence in the land promised by G-d to their ancestors, Abraham and Sarah; Isaac and Rebecca; Jacob, Rachel and Leah; and the twelve sons of Jacob. The four books of the Nevi’im Rishonim, or the Former Prophets, provide an account of Israel’s life in the land from the time of the conquest under Joshua until the time of the Babylonian exile, when Jerusalem and the Temple were destroyed and Jews were exiled to Babylonia and elsewhere in the world. The four books of the Nevi’im Ahronim, or the Latter Prophets, provide an assessment of the reasons why G-d chose to exile Jews from the land of Israel and the scenarios by which G-d would choose to restore Jews to the land of Israel once the exile was completed. The eleven books of the Ketuvim, or the Writings, include a variety of books of different form and purpose that address various aspects of Jewish worship, critical thought, future expectations, history, and life in the world, both in the land of Israel and beyond. -
22992/RA Indexes
INDEX of the PROCEEDINGS of THE RABBINICAL ASSEMBLY ❦ INDEX of the PROCEEDINGS of THE RABBINICAL ASSEMBLY ❦ Volumes 1–62 1927–2000 Annette Muffs Botnick Copyright © 2006 by The Rabbinical Assembly ISBN 0-916219-35-6 All rights reserved. No part of the text may be reproduced in any form, nor may any page be photographed and reproduced, without written permission of the publisher. Manufactured in the United States of America Designed by G&H SOHO, Inc. CONTENTS Preface . vii Subject Index . 1 Author Index . 193 Book Reviews . 303 v PREFACE The goal of this cumulative index is two-fold. It is to serve as an historical reference to the conventions of the Rabbinical Assembly and to the statements, thoughts, and dreams of the leaders of the Conser- vative movement. It is also to provide newer members of the Rabbinical Assembly, and all readers, with insights into questions, problems, and situations today that are often reminiscent of or have a basis in the past. The entries are arranged chronologically within each author’s listing. The authors are arranged alphabetically. I’ve tried to incorporate as many individuals who spoke on a subject as possible, as well as included prefaces, content notes, and appendices. Indices generally do not contain page references to these entries, and I readily admit that it isn’t the professional form. However, because these indices are cumulative, I felt that they were, in a sense, an historical set of records of the growth of the Conservative movement through the twentieth century, and that pro- fessional indexers will forgive these lapses. -
The Torah U-Madda Journal Devoted to the Interaction Between Torah and General Culture
THE TORAH U-MADDA JOUR NAL DEVOTED TO THE INTERACTION BETWEEN JUDAISM AND GENERAL CULTURE EDITOR : DAVID SHATZ EDITORIAL ASSISTANT : MEIRA MINTZ FOUNDING EDITOR : JACOB J. SCHACTER , 1989–1999 VOLUME EIGHTEEN • 2020-21 The Torah u-Madda Journal Devoted to the interaction between Torah and general culture. Copyright © 2021 Rabbi Isaac Elchanan Theological Seminary, an affiliate of Yeshiva University. David Shatz, Editor Meira Mintz, Editorial Assistant Jacob J. Schacter, Founding Editor A publication of The Torah u-Madda Project Max Stern Division of Communal Services Center for the Jewish Future Yeshiva University 500 West 185th Street New York, NY 10033 The Torah u-Madda Project gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund at the Rabbi Isaac Elchanan Theological Seminary. The Torah u-Madda Journal publishes articles that either (1) address the question of Judaism’s relationship to general culture, whether in the broad sense or in the context of a specific discipline or field; or (2) exemplify the integration of Jewish and general knowledge in the treat - ment of a specific topic. Correspondence should be sent to Dr. David Shatz at [email protected]. Back issues of the journal are available online at www.yutorah.org. Design and production by David Olivestone PRINTED IN THE UNITED STATES OF AMERICA p This issue is dedicated in memory of Rabbi Dr. Norman Lamm and Mrs. Mindella Lamm הרב נחום בן מאיר שמואל ופעריל מינדל בת שלום וטויבע העסא ת u נ u צ u ב u ה p A A q q Rabbi Dr. Norman Lamm zz. -
The Next Generation of Modern Orthodoxy
The Next Generation of Modern Orthodoxy Next Generation.indb 1 4/3/12 3:43 PM Chancellor of Yeshiva University, meets each year to consider major issues of concern to the Jewish community. Forum participants from throughout the world, including academicians in both Jewish and ah, Jewish educators, and Jewish communal professionals, gather in conference as a think tank to and disseminate a new and vibrant Torah literature addressing the critical issues facing Jewry today. gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund established by Morris L. Green, of blessed memory. OF 19 r10 draft 08 balanced.indd ii 9/23/2008 8:19:37 AM Next Generation.indb 2 4/3/12 3:43 PM The Next Generation of Modern Orthodoxy EditEd by Shmuel Hain Robert S. Hirt, Series Editor the michael scharf publication trust of the yeshiva university press new york Next Generation.indb 3 4/3/12 3:43 PM Copyright © 2012 Yeshiva University Press Library of Congress Cataloging-in-Publication Data The next generation of modern orthodoxy / edited by Shmuel Hain. p. cm. -- (Orthodox Forum series) Includes index. ISBN 978-1-60280-206-3 1. Orthodox Judaism--Congresses. 2. Judaism--21st century--Congresses. I. Hain, Shmuel. BM30.N49 2012 296.8’32--dc23 2012013967 Distributed by KTAV Publishing House, Inc. 888 Newark Avenue Jersey City, NJ 07306 [email protected] www.ktav.com (201) 963-9524 Fax (201) 963-0102 v Next Generation front-chp 11 rev 2.indd 4 4/10/12 10:16 AM Contents Contributors xi Series Editor’s Preface xvii Robert S. -
Left-Wing Rabbis Call Rav Shlomo Zalman's Shitah on Organ
Left-Wing Rabbis Call Rav Shlomo Zalman’s Shitah On Organ Donation “Morally Untenable” Wednesday January 12, 2011 5:20 PM - 55 Comments A group of about 100 rabbis has issued a statement regarding organ donation, a topic that has garnered much attention in recent months. The crux of the statement is that adopting a restrictive position regarding donating organs and a permissive position regarding receiving organs is morally untenable. “Such an approach,” the rabbis claim, “is also highly damaging to the State of Israel, both internally and in regards to its relationship with the larger world, and to the Jewish People as a whole. The rabbis state that this approach, which is the shitah of Rav Shlomo Zalman Auerbach and other gedolei haposkim, “must thus be unequivocally rejected by Jews at the individual and the communal level.” The following is the full statement and the signatories: Rabbinic Statement Regarding Organ Donation We, the undersigned Orthodox rabbis and rashei yeshiva affirm the following principles with regard to organ donation and brain stem death: First and foremost, the halakhic definition of death is a long-standing debate amongst gedolei haposkim, and it should not be forgotten that, among others in the U.S. and Israel, the former Chief Rabbis of Israel, R. Avraham Shapira and R. Mordechai Eliyahu, zikhronam li’vracha, and, yibadel li’chayim, Rav Gedalia Dov Schwartz, the av beis din of the Beit Din of America, are proponents of the position that brain stem death constitutes the halakhic definition of death. Both positions, that brain stem death constitutes death, and that only cardiac death can define death, are halakhically viable.