Chapter 5 – Our Illustrious Ancestors
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Moses Hayim Luzzatto's Quest for Providence
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam. -
Occupy Sanhedrin Brochure
Sarah Zell Young is the 4th annual Hadassah-Brandeis Institute (HBI) Artist-in Residence. The 2012 HBI Artist-in-Residence Program is made possible thanks to the generous support of Carol Spinner at Sarah Zell Young Avoda Arts and Arnee and Walter Winshall. About the Hadassah-Brandeis Institute Occupy Sanhedrin The Hadassah-Brandeis Institute develops fresh ways of thinking about Jews and gender worldwide by producing and promoting scholarly research and artistic projects. March 29 - May 18, 2012 About the Women’s Studies Research Center The Women’s Studies Research Center (WSRC) is a place where research, art and activism converge. The Kniznick Gallery is committed to feminist exhibitions of artistic excellence that reflect the activities of the Women's Studies Research Center Scholars and engage communities within and beyond Brandeis University. About Occupy Sanhedrin & As Old as the World The term Sanhedrin refers to the Great Court of ancient Israel during the Second Temple Period. It was composed of 71 men, one chief justice referred to as the Nasi (prince), one assistant chief justice, the Av Beit Din (Patriarch of the rabbinic court) and 69 general members. This judicial body made binding decisions about all aspects of Jewish life in and beyond Jerusalem. The Great Sanhedrin is a prime example of an exclusively male space—not only in its physical gathering of 71 men, but in the scope of influence these men had in making decisions that ruled over all bodies. We learn about the Sanhedrin in the Talmud, an elaborate six-volume documentation of laws derived from interpretations of the Bible. -
Sephardic Halakha: Inclusiveness As a Religious Value
Source Sheet for Zvi Zohar’s presentation at Valley Beit Midrash Sephardic Halakha: Inclusiveness as a Religious Value Women Background: Chapter 31 of the Biblical book of Proverbs is a song of praise to the “Woman of Valor” (Eshet Hayyil). Inter alia, the Biblical author writes of the Eshet Hayyil: She is clothed in strength and glory, and smiles when contemplating the last day. She opens her mouth in wisdom, and instruction of grace is on her tongue… Her children rise up, and call her blessed; her husband praises her: 'Many daughters have done valiantly, but you are most excellent of them all.' Grace is deceitful, and beauty is vain; but a woman that feareth the LORD, she shall be praised. Give her of the fruits of her hands; and let her works praise her in the gates. Rabbi Israel Ya’akov AlGhazi (d. 1756) was born in Izmir and moved to Jerusalem, where he was subsequently chosen to be chief rabbi. His exposition of Eshet Hayyil is presented at length by his son, rabbi Yomtov AlGhazi, 1727-1802 (who was in his turn also chief rabbi of Jerusalem), in the homiletic work Yom Tov DeRabbanan, Jerusalem 1843. The following is a significant excerpt from that text: Text: And this is what is meant by the verse “She is clothed in strength and glory” – that she clothed herself in tefillin and tallit that are called1 “strength and glory”. And scripture also testifies about her, that she “smiles when contemplating the last day”, i.e., her reward on “the last day” – The World-To-Come – is assured. -
CCAR Journal the Reform Jewish Quarterly
CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R. -
Toronto Torah Yeshiva University Torah Mitzion Beit Midrash Zichron Dov
בס“ד Toronto Torah Yeshiva University Torah MiTzion Beit Midrash Zichron Dov Parshat Vayikra 6 Adar 2, 5774/March 8, 2014 Vol. 5 Num. 26 This issue is sponsored by the Litwack Family for the yahrtzeit of Rose Litwack, Rachel bat Meir haLevi z”l A Time to be Silent, and a Time to Speak Up Rabbi Mordechai Torczyner Our parshah takes a strong stand in information where it is necessary to do save a person from spiritual harm. favour of confidentiality. The opening so in order to prevent the death or Therefore, G-d spoke with Avraham. verses relate, “And G-d called to harm, but shall not disclose more Avraham was already well-established Moshe, and G-d spoke to him from the information than is required.” Two as the Divine messenger; from the Tent of Meeting, to go tell. Speak to the points are worth noting here: (1) The moment when Avraham and Sarah Children of Israel, and tell them…” lawyer may break confidentiality to journeyed to Canaan (Bereishit 12:1), to Troubled by the doubled “go tell,” our prevent serious harm to health, but not their move to Chevron (ibid. 13:14), to sages explained that the duplication to prevent financial loss; (2) Even the re-naming of Sarah (ibid. 17:15), teaches us, “that one may not repeat regarding saving a life, the lawyer may G-d issued each instruction to something told to him, unless he is inform, but is not required to do so. Avraham, and Avraham relayed it to told, ‘Go tell.’“ (Talmud, Yoma 4b) Sarah. -
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Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Ari Bergmann All rights reserved ABSTRACT Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann This dissertation is dedicated to a detailed analysis and comparison of the theories on the process of the formation of the Babylonian Talmud by Yitzhak Isaac Halevy and David Weiss Halivni. These two scholars exhibited a similar mastery of the talmudic corpus and were able to combine the roles of historian and literary critic to provide a full construct of the formation of the Bavli with supporting internal evidence to support their claims. However, their historical construct and findings are diametrically opposed. Yitzhak Isaac Halevy presented a comprehensive theory of the process of the formation of the Talmud in his magnum opus Dorot Harishonim. The scope of his work was unprecedented and his construct on the formation of the Talmud encompassed the entire process of the formation of the Bavli, from the Amoraim in the 4th century to the end of the saboraic era (which he argued closed in the end of the 6th century). Halevy was the ultimate guardian of tradition and argued that the process of the formation of the Bavli took place entirely within the amoraic academy by a highly structured and coordinated process and was sealed by an international rabbinical assembly. While Halevy was primarily a historian, David Weiss Halivni is primarily a talmudist and commentator on the Talmud itself. -
Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text
Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text Copyright laws are changing all over the world. Be sure to check the copyright laws for your country before downloading or redistributing this or any other Project Gutenberg eBook. This header should be the first thing seen when viewing this Project Gutenberg file. Please do not remove it. Do not change or edit the header without written permission. Please read the "legal small print," and other information about the eBook and Project Gutenberg at the bottom of this file. Included is important information about your specific rights and restrictions in how the file may be used. You can also find out about how to make a donation to Project Gutenberg, and how to get involved. **Welcome To The World of Free Plain Vanilla Electronic Texts** **eBooks Readable By Both Humans and By Computers, Since 1971** *****These eBooks Were Prepared By Thousands of Volunteers!***** Title: Pirke Avot Sayings of the Jewish Fathers Author: Traditional Text Release Date: July, 2005 [EBook #8547] [Yes, we are more than one year ahead of schedule] [This file was first posted on July 22, 2003] Edition: 10 Language: English Character set encoding: ASCII *** START OF THE PROJECT GUTENBERG EBOOK PIRKE AVOT *** Produced by Dan Dyckman ________________________ TRANSCRIBER'S COMMENTS Where Hebrew letters appeared within the English text, these have been transliterated and included in brackets. In many cases the hebrew has also been spelled out, thus: [tov (tet-vov-bet)]. A rare additional transcriber's note may be found within brackets []. The source text contained only one comment in a bracket, that should not be confused as a transcriber's note. -
Jewish Ethics 11Th Grade Course Book Rabbi Elie Ganz
Jewish Ethics 11th Grade Course Book Rabbi Elie Ganz Name _______________________________ Period _____ Table of Contents Introduction 2 Unit 1: Substance Use and Abuse 6 Unit 2: Ethical Treatment of Animals 13 Unit 3: Body Modification (Piercings, Cosmetic Surgery, etc.) 22 Unit 4: End of Life Issues and Organ Donation 33 Unit 5: Extreme Sports and Dangerous Activities 64 Unit 6: Gene Selection, Stem Cells, Fertility, and Abortion 74 Unit 7: The Modern Jewish Woman 106 Unit 8: Self Help vs Vigilante Justice and Copyright Law 118 Unit 9: Business Ethics 141 Unit 10: Human Dignity 160 Unit 11: Crime, Punishment, and the Death Penalty 171 Unit 12: Mental Disability 177 Unit 13: Ghosts, Demons, and the Occult 195 1 Introduction to Jewish Ethics Rabbi Elie Ganz Judaism, as a religion, has much to say about how we live our lives. And it should. Think about, if the Torah is Hashem’s guide to the world (the word “Torah” itself means “guidance) shouldn’t it guide us through maximizing our life experiences as well as the challenges of ethical dilemmas? Ethics are concerned with human values and behavior and Jewish Ethics explore the Jewish understanding of those values and behaviors. Throughout Jewish history, our Sages and Rabbis have spent a lot of time carefully examining humanity against the background of the Torah to determine the wisest and most moral approach to ethical issues. For any person to better themselves in ethical areas, there are a number of criteria that must be met. These include: ● Desire to Learn and Grow we must believe in the value of becoming better people and of changing, not just ourselves, but the world around us too, for the better. -
The Rogochover and More: Excursus on Fasting
The Rogochover and More: Excursus on Fasting The Rogochover and More: Excursus on Fasting Marc B. Shapiro Relevant to what appeared in the last post (see note 13), I wish to mention some leniencies regarding fast days that contradict mainstream halakhah. I have also included other interesting material regarding the fast days. 1. R. Israel Jacob Fischer, dayan on the beit din of the Edah Haredit, stated that in our day all pregnant women up until See .פחות מכשיעור the ninth month must eat on Yom Kippur his haskamah to R. Baruch Pinchas Goldberg,Penei Barukh (Jerusalem, 1985), where he writes: כיום הזה שנחלשו הדורות, ועשרות רבות של נשים מפילות ע”י התענית, צריכין כל הנשים המעוברות עד החודש התשיעי לאכול ביוהכ”פ פחות מכשיעור. For a criticism of this great leniency, which contradicts Shulhan Arukh, Orah Hayyim 617:1, see R. Eliezer Waldenberg, Tzitz Eliezer, vol. 17, no. 20. Elsewhere, R. Fischer states that pregnant women are forbidden to fast on Tisha be-Av. מעוברת אסורה להתענות בת”ב, ואין כאן דין שיעורים, כי במקום סכנה לא גזרו חז”ל See Even Yisrael, vol. 9, no. 62. This too is at odds with Shulhan Arukh, Orah Hayyim 554:5, which rules that pregnant women are obligated to fast on Tisha be-Av. In an article on the OU website[1] R. Y. Dov Krakowski writes: There are those who are Noheg that pregnant women do not even begin to fast on Tisha B’Av (there is very little if any Halachik backing to this hanhaga, but many of the chosheve senior Poskim have such a Mesorah. -
Chassidus on the Balak Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) BALAK _ CHASSIDUS ON THE PARSHA + Dvar Torah Torah and Business How good are your tents, O Yaakov, your dwellings, O Yisrael (24:5). This is the famous blessing that Hashem placed in the mouth of Bilaam regarding the Jewish people. Why is the residence of the Jewish people considered a tent when they are addressed as Yaakov and a dwelling place when they are addressed as Yisrael? We can see an allusion here, explains Rav Lev i Yitzchok, to the proper relationship of a Jew to his Torah learning and to his business affairs. Yisrael is a higher level than Yaakov, as is well-known. Therefore, the name Yisrael is used when speaking about Torah and the name Yaakov when speaking abou t business. Since tents are temporary dwellings, Yaakov is being told to make his business the subordinate part of his life, and since dwellings places are permanent, Yisrael is being told to make Torah learning the anchor of his existence, as the Mishnah states ( Avos 1:15), “Appoint times for Torah study.” n Story For the first few years after his marriage, Rav Levi Yitzchok and his wife lived in Levertov in the home of his father -in-law Reb Yisrael Peretz, a wealthy businessman who provided for all their needs so that Rav Levi Yitzchok could sit and learn Torah undisturbed. -
Plaintiff) Vs
File No. 145 Bella (Plaintiff) vs. Alan (Defendant) Names and dates have been changed to preserve anonymity of parties On April 17, 2016, Bella submitted a request to the International Beit Din to void her marriage due to the fact that her husband, Alan refused to give her a get. Despite the fact that we obligated him to give a get on June 20, 2016, until today, Alan continues to refuse to give a get to Bella. In light of the arguments submitted by Bella during our beit din hearing, we were aware of our concern that the inability to have a get executed may lead to tarbut ra’ah, infidelity. Centuries ago, Rabbi Hayim Pelagi warned that if a married couple separate and the beit din sees no hope for reconciliation and shalom bayit, a get ought to be executed lest the couple engage in sin. See Teshuvot Hayim ve-Shalom 2:102. And given the breakdown of the nuclear family unit and laxity in moral standards in contemporary -
Information Issued by the Association of Jewish Refugees in Great Britain
VOL. XX No. 2 February, 1965 INFORMATION ISSUED BY THE ASSOCIATION OF JEWISH REFUGEES IN GREAT BRITAIN a FAIRFAX MANSIONS, FINCHLEY RD, (corner F.irt.x Rd,). London, N.W,J °ll'" """^ f^ontulting Hourt: Telephone: MAIda Vale 9096/7 (General OUice and Wellarc for the ABed). Monday (o Thuriday 10 a.m.-1 p.m. 3-6p,m. MAIda Vale 4449 (Emplorment Agency, annualiv licensed by thc L,C,C,. - j ,n _ i and Social Services Dept,) ""'='>• 'O"'"--'P™ 'T^- Rosenstock connected with Jewish activities, either in a professional or in a voluntary capacity ; others had begun their work in the Jewish "MORE LASTING THAN ORE" sphere only after their elimination from German public life. There are rabbis and teacher,s who served the same medium- A Monument for German Jewry's Martyrs size communities throughout their lives ; yet there is also a surprisingly high num One of the tasks about which the late tions of surviving children had to serve as ber of young rabbis who started their Hans Reichmann felt particularly strongly the sole source of information. The hope studies only after 1933 and whose careers was the erection of a fitting memorial to of these children—who had been sent were cut short when they were deported those men and women who had held res abroad when still very young—and their with their wives and young families. Quite ponsible positions in German-Jewish life parents that one day their families would a few of the " newcomers " had held dis and who perished during the war.