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HAMAOR Pesach 5775 / April 2015 HAMAOR 3 New Recruits at the Federation
PESACH 5775 / APRIL 2015 3 Parent Families A Halachic perspective 125 Years of Edmonton Federation Cemetery A Chevra Kadisha Seuda to remember Escape from Castelnuovo di Garfagnana An Insider’s A Story of Survival View of the Beis Din Demystifying Dinei Torah hamaor Welcome to a brand new look for HaMaor! Disability, not dependency. I am delighted to introduce When Joel’s parents first learned you to this latest edition. of his cerebral palsy they were sick A feast of articles awaits you. with worry about what his future Within these covers, the President of the Federation 06 might hold. Now, thanks to Jewish informs us of some of the latest developments at the Blind & Disabled, they all enjoy Joel’s organisation. The Rosh Beis Din provides a fascinating independent life in his own mobility examination of a 21st century halachic issue - ‘three parent 18 apartment with 24/7 on site support. babies’. We have an insight into the Seder’s ‘simple son’ and To FinD ouT more abouT how we a feature on the recent Zayin Adar Seuda reflects on some give The giFT oF inDepenDence or To of the Gedolim who are buried at Edmonton cemetery. And make a DonaTion visiT www.jbD.org a restaurant familiar to so many of us looks back on the or call 020 8371 6611 last 30 years. Plus more articles to enjoy after all the preparation for Pesach is over and we can celebrate. My thanks go to all the contributors and especially to Judy Silkoff for her expert input. As ever we welcome your feedback, please feel free to fill in the form on page 43. -
Halachic and Hashkafic Issues in Contemporary Society 143 - Having a Secular Name Ou Israel Center - Fall 2019
5779 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 143 - HAVING A SECULAR NAME OU ISRAEL CENTER - FALL 2019 A] WHAT IS A ‘JEWISH NAME’? •There are different levels as to how ‘Jewish’ a name is. Consider the difference between the following: - A Hebrew name from the Tanach 1 eg Avraham, Yehonatan, Esther etc. - A Tanach name which has been shortened or adapted eg Avi, Yoni, Esti, Sari. - A Tanach name which is not normally used - eg Ogli, Mushi, Mupim, Chupim, Ard, Kislon. What about Adam? - The English translation of a Hebrew name eg Abraham, Jonathan, Deborah. - A non-biblical Hebrew name which is commonly used by observant Jews eg Zvi, Ari, Rina, Shira. - A non-Hebrew name which is only used by observant Jews eg Velvel, Mottel, Mendel, Raizel, Sprintze, Kalonimus Kalman. - A non-Jewish name which has been explicitly accepted by Jews - eg Alexander - A non-Jewish name which is commonly used by Jews and non-Jews eg Andrew, Jason, Susan, Lucy. - A non-Jewish name which has connotations relating to other religions eg Paul, Luke, Mary. - A non-Jewish name which is directly connected to another religion eg Chris, Mohammed, Jesus. B] NAMES, WORDS AND REALITY «u¯kt r e h rJt kf u u·kt r e Hv n ,u t r k o ºstvk t tcHu o hºnXv ;ugkF ,t u v s&v ,'H(kF v )nst*vi n ohek,t wv r. Hu 1. (ugcy hpk uk ,utbv una tuv :wuna tuvw aurhpu - e"sr) /u *n J t01v vH( Jp1b o4st*v yh:c ,hatrc At the very outset of creation, the animals were brought to Adam so that he could name them. -
Israel's National Religious and the Israeli- Palestinian Conflict
Leap of Faith: Israel’s National Religious and the Israeli- Palestinian Conflict Middle East Report N°147 | 21 November 2013 International Crisis Group Headquarters Avenue Louise 149 1050 Brussels, Belgium Tel: +32 2 502 90 38 Fax: +32 2 502 50 38 [email protected] Table of Contents Executive Summary ................................................................................................................... i Recommendations..................................................................................................................... iv I. Introduction ..................................................................................................................... 1 II. Religious Zionism: From Ascendance to Fragmentation ................................................ 5 A. 1973: A Turning Point ................................................................................................ 5 B. 1980s and 1990s: Polarisation ................................................................................... 7 C. The Gaza Disengagement and its Aftermath ............................................................. 11 III. Settling the Land .............................................................................................................. 14 A. Bargaining with the State: The Kookists ................................................................... 15 B. Defying the State: The Hilltop Youth ........................................................................ 17 IV. From the Hills to the State .............................................................................................. -
Off the Derech: a Selected Bibliography
Off the Derech: A Selected Bibliography Books Abraham, Pearl. Giving Up America (Riverhead Books, 1998). Deena and Daniel buy a house, but soon after their relationship disintegrates and Deena questions her marriage, her job and her other relationships. Abraham, Pearl. The Romance Reader (Riverhead Books, 1995). Twelve-year-old Rachel Benjamin strains against the boundaries as the oldest daughter in a very strict Hasidic family. Alderman, Naomi. Disobedience. (Viking, 2006). Ronit Krushka never fit into her Orthodox London neighborhood or life as the daughter of its rabbinic leader. After his death, she returns to the community and re-examines her relationships, including one with another woman. Alderman presents a literary, thought-provoking journey of growth and acceptance. Auslander, Shalom. Foreskin’s Lament. (Riverhead Books, 2007). Auslander’s memoir relates the childhood experiences and interactions in the Orthodox community that led to his anger with God and to charting his own path. His caustic wit leaves the reader simultaneously hysterical and shocked. Bavati, Robyn. Dancing in the Dark. (Penguin Australia 2010; Flux (USA), 2013). Yehudit, Ditty, Cohen pursues her dreams of ballet secretly because her strictly Orthodox family would not approve of this activity. As her natural talent grows, so does her guilt at deceiving her family. Chayil, Eishes. Hush (Walker & Company; 2010). Gittel’s best friend commits suicide when they are ten-years-old, and she must come to terms with Devoiry’s death and the community’s stance on sexual abuse to move forward in her own life. Fallenberg, Evan. Light Fell (Soho Press, 2008). After a homosexual affair, Joseph leaves his wife and five sons. -
A USER's MANUAL Part 1: How Is Halakhah Organized?
TORAHLEADERSHIP.ORG RABBI ARYEH KLAPPER HALAKHAH: A USER’S MANUAL Part 1: How is Halakhah Organized? I. How is Halakhah Organized? 4 case studies a. Mishnah Berakhot 1:1, and gemara thereupon b. Support of the poor Peiah, Bava Batra, Matnot Aniyyim, Yoreh Deah) c. Conversion ?, Yevamot, Issurei Biah, Yoreh Deah) d. Mourning Moed Qattan, Shoftim, Yoreh Deiah) Mishnah Berakhot 1:1 From what time may one recite the Shema in the evening? From the hour that the kohanim enter to eat their terumah Until the end of the first watch, in the opinion of Rabbi Eliezer. The Sages say: Until midnight. Rabban Gamliel says: Until morning. It happened that his sons came from a wedding feast. They said to him: We have not yet recited the Shema. He said to them: If it has not yet morned, you are obligated to recite it. Babylonian Talmud Berakhot 2a What is the context of the Mishnah’s opening “From when”? Also, why does it teach about the evening first, rather than about the morning? The context is Scripture saying “when you lie down and when you arise” (Devarim 6:7, 11:9). what the Mishnah intends is: “The time of the Shema of lying-down – when is it?” Alternatively: The context is Creation, as Scripture writes “There was evening and there was morning”. Mishnah Berakhot 1:1 (continued) Not only this – rather, everything about which the Sages say until midnight – their mitzvah is until morning. The burning of fats and organs – their mitzvah is until morning. All sacrifices that must be eaten in a day – their mitzvah is until morning. -
TORAH INSIGHTS for a MODERN AGE by DAVID ROTENBERG
TORAH INSIGHTS FOR A MODERN AGE By DAVID ROTENBERG Integrated Studies Final Project Essay (MAIS 700) submitted to Dr. Mike Gismondi in partial fulfillment of the requirements for the degree of Master of Arts – Integrated Studies Athabasca, Alberta August, 2013 Table of Contents Abstract ………………………………………………………………………….. 3 Introduction ……………………………………………………………………... 5 Essay One: Joseph vs. George – A Modern Look at Faith ………………….. 11 Essay Two: What’s in a Name? ……………………………………………….. 18 Essay Three: Talk to Strangers ………………………………………………... 23 Conclusion ……………………………………………………………………… 29 References ………………………………………………………………………. 34 2 ABSTRACT Today’s Jewish community features very different demographics from previous generations’ due to large sections of the population being unaffiliated, non-observant, or “Modern Orthodox”. As a result, any efforts to reconnect the unaffiliated and/or reach these other segments of the community for spiritual direction and Torah education must be targeted in new strategic ways. This project employs both the scriptural and comedic knowledge of its author, Rabbi David Rotenberg, a semi-professional stand-up comic, to develop contemporary Torah insights targeted at a modern audience. The project focuses on lessons applicable to three of the 54 weekly portions of the Chumash (Five Books of Moses), Vayigash, Kedoshim, and Emor, each developed as an independent essay, although numerous additional relevant sources are also discussed. Each essay establishes an accepted understanding of the relevant Torah concepts, rooted in the text and traditional commentaries. This conventional thinking is then challenged with original questions, and comedic sources are introduced as a form of unorthodox commentary. The essays conclude by demonstrating a connection and revealing the newly-inspired message. 3 Through the substantive content yielded by the integration of humour sources with Biblical content, the original query – whether new Torah insights could be developed to appeal to a modern audience – can be answered in the affirmative. -
WCRC APPLICATION for GERUT (CONVERSION)
1 WCRC WEST COAST RABBINICAL COURT OF BEVERLY HILLS- RABBI GABRIEL COHEN Rav”d 331 N. Alta Vista Blvd . L.A. CA 90036 323 939-0298 Fax 323 933 3686 WWW.BETH-DIN.ORG Email: INFO@ BETH-DIN.ORG APPLICATION for GERUT (CONVERSION) Date of application: ____________Please provide a phone number of a relative or friend).Tel:_______________ 1) 1) An I. D; A driver’s license or a passport. Birth certificate NAME_______________________ ____________ Hebrew name?:___________________M___F___ Home Address: ________________________________________________________________ City, ________________________________ _______State, ___________ Zip: ______________ Main Occupation: ______________________________________________________________ Please describe your Position: ________________________________ ___________________ ss#_______________-Work Name & Address: ____________________________ ___________ Home Telephone # (___) _______-__________Work (___) _____-________ Fax: (___) _________- __________ Pager (___) ________-______________ Place of Birth: ______________________ ___Birthday:______License or Passport #: ________ From which Religion: _______________________ _______If converted: By whom: ___________ Are you still affiliated with the old religion: Y_______ N ________? Education level ______________________________ _____Name of School_____________________ 1) 2) Previous marriages; if widowed or divorced: (document) of a (previous) marriage and/or divorce. Date of marriage: ________________________ __ where: ________ Officiated by: __________ Children -
The Passing of the Precentor
JOH N CAMP BELL IN THE TOLBOOTH C H U R C H F O ST G ILES, ED INBU R GH T H E P A S S I N G O F THE P R EC ENTOR B Y D U NC A N FR A SER , P rece ntor t o the Umted Fr ee Chu rch Gen er a l Assembly l I ’ THE EMPTY D ESK BOSTON S KI R K , , ‘ P hot o ra h d ’ ‘ J u n ( g e s ecwll for th l i book by r La r en . ) p p y ! , k u E D I N B U R G H ! P U B L I S H E D A T ’ “ HA Y W . J . J OH N KNOX s HO U SE , B Y LOND ON ! SA MU EL BAGSTE R §ONs LIMITED M C M V I s P R EFACE IN this little b ook the writer is well aware that he only touches the fringe Of a subj ect whi ch by - and - by may His o is receive fuller treatment . h pe i el kee that , meantime , t may h p to p alive the memory of th e Old meth o d of Uptaking the Psalme until that time comes for , unless something regarding e o n th Precentor is put record speedily , b o th the man and his work will soon be forgotten by a generation that has not been distinguished fo r valuing eithe r of em th too highly . -
Britain's Orthodox Jews in Organ Donor Card Row
UK Britain's Orthodox Jews in organ donor card row By Jerome Taylor, Religious Affairs Correspondent Monday, 24 January 2011 Reuters Chief Rabbi Jonathan Sacks has ruled that national organ donor cards are not permissable, and has advised followers not to carry them Britain’s Orthodox Jews have been plunged into the centre of an angry debate over medical ethics after the Chief Rabbi ruled that Jews should not carry organ donor cards in their current form. London’s Beth Din, which is headed by Lord Jonathan Sacks and is one of Britain’s most influential Orthodox Jewish courts, caused consternation among medical professionals earlier this month when it ruled that national organ donor cards were not permissible under halakha (Jewish law). The decision has now sparked anger from within the Orthodox Jewish community with one prominent Jewish rabbi accusing the London Beth Din of “sentencing people to death”. Judaism encourages selfless acts and almost all rabbinical authorities approve of consensual live organ donorship, such as donating a kidney. But there are disagreements among Orthodox leaders over when post- mortem donation is permissible. Liberal, Reform and many Orthodox schools of Judaism, including Israel’s chief rabbinate, allow organs to be taken from a person when they are brain dead – a condition most doctors consider to determine the point of death. But some Orthodox schools, including London’s Beth Din, have ruled that a person is only dead when their heart and lungs have stopped (cardio-respiratory failure) and forbids the taking of organs from brain dead donors. As the current donor scheme in Britain makes no allowances for such religious preferences, Rabbi Sacks and his fellow judges have advised their followers not to carry cards until changes are made. -
Aspects of Zionist Jewish Education
Excerpt From: REF R Zl ISM AN EDUCATOR'S PERSPECTIVE MICHAEL LIVNI (LANGER) Section 4 - Aspects of Zionist Jewish Education JERUSALEM + NEW YORK SECTION Aspects of Zionist Jewish Education Introduction 1. Movement, Youth Movement, Zionist Youth Movement: A Clarification 2. For Those That Se~k: SeJf-fulfillmenl & Self-Realizatio-n: Two 'Terms- Two-Outlooks a Educa1ing' To Zionism {Ex~dtpts) 4. Model Commuoity:·for ~ionis:t Jewish Education 5. Policy· Guidelines tor the Joint Auth:ority ~for Jewish Zionist-Education* 6. THe Meaning of ZiorlisfEd~eatiqn ip:Our· Generat(on * JAJZE: Joint Authority (World Zionist Organization and Jewish Agency for Israel) for Jewish Zionist Education. Synopsis of the Section The articles in Section 4 deal with the subject of Zionist education. All Zionist education is also Jewish education but not all Jewish education is Zionist education - even if its orientation is pro-Israel. The articles relate to the issue of defining and educating to Zionist values which are not normative in the Jewish community. The questions are discussed from an ideological and professional (educational) point of view. The target audience is sometimes the young Zionist leadership and sometimes the institutional world ofJewish education. SECTION 4 • INTRODUCTION From the early Nineteen-Fifties as a Madrich (youth leader) in Vancouver Habonim, I have been involved in Zionist jewish education. Indeed, my doctoral thesis for the M.D. degree at the University of British Columbia, 'ful Adolescent Subculture," sponsored by the Dept. of Psychiatry, dealt with the social psychology of Habonim Labor Zionist Youth in Vancouver. It was the late Professor Simon Herman of the Hebrew University, himself a student of Kurt Lewin, the founder of Group Dynamics, whose writings shaped my approach to the field of Zionist Jewish education. -
The Semitic Component in Yiddish and Its Ideological Role in Yiddish Philology
philological encounters � (�0�7) 368-387 brill.com/phen The Semitic Component in Yiddish and its Ideological Role in Yiddish Philology Tal Hever-Chybowski Paris Yiddish Center—Medem Library [email protected] Abstract The article discusses the ideological role played by the Semitic component in Yiddish in four major texts of Yiddish philology from the first half of the 20th century: Ysroel Haim Taviov’s “The Hebrew Elements of the Jargon” (1904); Ber Borochov’s “The Tasks of Yiddish Philology” (1913); Nokhem Shtif’s “The Social Differentiation of Yiddish: Hebrew Elements in the Language” (1929); and Max Weinreich’s “What Would Yiddish Have Been without Hebrew?” (1931). The article explores the ways in which these texts attribute various religious, national, psychological and class values to the Semitic com- ponent in Yiddish, while debating its ontological status and making prescriptive sug- gestions regarding its future. It argues that all four philologists set the Semitic component of Yiddish in service of their own ideological visions of Jewish linguistic, national and ethnic identity (Yiddishism, Hebraism, Soviet Socialism, etc.), thus blur- ring the boundaries between descriptive linguistics and ideologically engaged philology. Keywords Yiddish – loshn-koydesh – semitic philology – Hebraism – Yiddishism – dehebraization Yiddish, although written in the Hebrew alphabet, is predominantly Germanic in its linguistic structure and vocabulary.* It also possesses substantial Slavic * The comments of Yitskhok Niborski, Natalia Krynicka and of the anonymous reviewer have greatly improved this article, and I am deeply indebted to them for their help. © koninklijke brill nv, leiden, ���7 | doi �0.��63/�45�9�97-��Downloaded34003� from Brill.com09/23/2021 11:50:14AM via free access The Semitic Component In Yiddish 369 and Semitic elements, and shows some traces of the Romance languages. -
Mishpatim February 13-14, 2015 25 Shevat 5775
CONGREGATION BETH AARON ANNOUNCEMENTS Shabbat Parshat Mishpatim February 13-14, 2015 25 Shevat 5775 SHABBAT TIMES This week’s announcements are sponsored by the NORPAC Mission to Washington on Wednesday, May 13. Friday, February 13 Early Bird registration is now open at norpac.net Latest Candles: 5:11 p.m. Mincha/Kabbalat Shabbat: 5:15 p.m. This week’s announcements are sponsored by Lamdeinu. Cholent-less Challenge: 8:00 p.m. For details of the exciting Spring semester and to sign up, go to lamdeinu.org. Shabbat, February 14 Study in depth; be inspired! Hashkama Minyan: 7:30 a.m. Tefillah Shiur: 8:20 a.m. SCHEDULE FOR THE WEEK OF FEBRUARY 15 Rabbi Richie Schiffmiller’s shiur on “Saying Hashem’s Name in Vain” follows Sun Mon Tues Wed Thu Fri the Hashkama Minyan 15 16 17 18 19 20 Main Minyan: 8:45 a.m. Earliest Tallit 5:51 5:50 5:49 5:47 5:46 5:44 Youth Minyan: 9:15 a.m. Sof Zman Kriat Shema: 9:31 a.m. Shacharit 6:30 MS 5:40 MS 5:55 SH 5:55 SH 5:35 SH 5:35 SH Early Mincha: 1:45 p.m. 7:15 MS 6:20 BM 6:30 BM 6:30 BM 6:10 BM 6:10 BM Daf Yomi: 3:45 p.m. 8:00 MS 7:10 BM 7:15 BM 7:15 BM 7:05 BM 7:05 BM Women’s Learning: 3:45 p.m., at the 8:45 MS 8:00 MS 8:00 BM 8:00 BM 8:00 BM 8:00 BM Greenberg home, 291 Schley Place, 8:45 BM Haftarah study Mincha 1:00 BM 1:00 BM Mincha: 4:55 p.m., followed by Seudah Shlishit Maariv: 6:11 p.m.