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Why Jews Quote
Oral Tradition, 29/1 (2014):5-46 Why Jews Quote Michael Marmur Everyone Quotes1 Interest in the phenomenon of quotation as a feature of culture has never been greater. Recent works by Regier (2010), Morson (2011) and Finnegan (2011) offer many important insights into a practice notable both for its ubiquity and yet for its specificity. In this essay I want to consider one of the oldest and most diverse of world cultures from the perspective of quotation. While debates abound as to whether the “cultures of the Jews”2 can be regarded integrally, this essay will suggest that the act of quotation both in literary and oral settings is a constant in Jewish cultural creativity throughout the ages. By attempting to delineate some of the key functions of quotation in these various Jewish contexts, some contribution to the understanding of what is arguably a “universal human propensity” (Finnegan 2011:11) may be made. “All minds quote. Old and new make the warp and woof of every moment. There is not a thread that is not a twist of these two strands. By necessity, by proclivity, and by delight, we all quote.”3 Emerson’s reference to warp and woof is no accident. The creative act comprises a threading of that which is unique to the particular moment with strands taken from tradition.4 In 1 The comments of Sarah Bernstein, David Ellenson, Warren Zev Harvey, Jason Kalman, David Levine, Dow Marmur, Dalia Marx, Michal Muszkat-Barkan, and Richard Sarason on earlier versions of this article have been of enormous help. -
Web Magazine
Printable Web Mag Version - InterfaithFamily.com Page 1 of 3 Home > > Printable Web Mag Version HOME RESOURCE PAGES Web Magazine Hindu-Jewish Relationships CURRENT WEB MAGAZINE ISSUE Issue 188: July 25, 2006 FEATURED ARTICLES ARTICLE ARCHIVE Uniting of the Tribes: Our Hindu- CONNECTIONS IN YOUR AREA Jewish Wedding By Jason Jay and Alaka Ray JOIN THE DISCUSSION Who knew that a foodfight with yellow turmeric paste could turn in-laws into a family? IFF NETWORK Read More ABOUT IFF Your Daughter Has Something to Tell You... PRESS ROOM By Jana Sikdar When an Indian girl dates a Jewish girl, it's STORE a test of tolerance for two modern families. Read More Seeds Search: By Reika Dutta Her Hindu family celebrated when her sister married a Jewish man, but suspicious stereotypes are creeping into their conversations. Read More ALSO IN THIS ISSUE Featured Partners/Funders/Links More Articles on Hindu-Jewish Relationships Walking Seven Circles By Tony Castleman A Jewish man and his Hindu wife face the question of how to raise the children and decide two religions are better than Login one. Coming to Terms with My Son's Choices Login Name: http://www.interfaithfamily.com/site/c.ekLSK5MLIrG/b.1711661/k.7AD9/Printable_Web... 7/27/2006 Printable Web Mag Version - InterfaithFamily.com Page 2 of 3 By Sallie Teitelbaum Castleman Password: Tony Castleman's mother struggles with her son's decision to do both. Not Signed Up? Find Out More. My Jewish Son's Engagement to a Hindu Woman: Pluses and Minuses By Rifka Klein The cultural differences are strange, but the love and support are familiar. -
Israel: a Concise History of a Nation Reborn
Israel: A Concise History of a Nation Reborn SUGGESTIONS FOR FURTHER READING A book like Israel: A Concise History of a Nation Reborn, by definition covers Israel’s history from a bird’s-eye view. Every event, issue, and personality discussed in these pages has been the subject of much investigation and writing. There are many wonderful books that, by focusing on subjects much more specific, are able to examine the issues the issues covered in this book in much greater detail. The following are my rather idiosyncratic recommendations for a few that will be of interest to the general reader interested in delving more deeply into some of the issues raised in this book. There are many other superb books, not listed here, equally worth reading. I would be pleased to receive your recommendations for works to consider adding. Please feel free to click on the “Contact” button on my website to be in touch. Introduction: A Grand Human Story • Gilbert, Martin. Israel: A History. New York: Harper Perennial, 1998. • Gilbert, Martin. The Story of Israel: From Theodor Herzl to the Roadmap for Peace. London: Andre Deutsch, 2011. • Laqueur, Walter. A History of Zionism: From the French Revolution to the Establishment of the State of Israel. New York: Schocken Books, 1976. • Shapira, Anita. Israel: A History. Waltham, MA: Brandeis University Press, 2012. • Center for Israel Education online resources: https://israeled.org/ Chapter 1: Poetry and Politics—The Jewish Nation Seeks a Home • Avineri, Shlomo. Herzl: Theodor Herzl and the Foundation of the Jewish State. London: Weidenfeld and Nicolson, 2013. -
Source Sheet on Prohibitions on Loshon Ha-Ra and Motzi Shem Ra and Disclosing Another’S Confidential Secrets and Proper Etiquette for Speech
Source Sheet on Prohibitions on Loshon ha-ra and motzi shem ra and disclosing another’s confidential secrets and Proper Etiquette for Speech Deut. 24:9 - "Remember what the L-rd your G-d did unto Miriam by the way as you came forth out of Egypt." Specifically, she spoke against her brother Moses. Yerushalmi Berachos 1:2 Rabbi Shimon bar Yochai said, “Had I been at Mount Sinai at the moment when the torah was given to Yisrael I would have demanded that man should have been created with two mouths- one for Torah and prayer and other for mundane matters. But then I retracted and exclaimed that if we fail and speak lashon hara with only one mouth, how much more so would we fail with two mouths Bavli Arakhin15b R. Yochanan said in the name of R.Yosi ben Zimra: He who speaks slander, is as though he denied the existence of the Lord: With out tongue will we prevail our lips are our own; who is lord over us? (Ps.12:5) Gen R. 65:1 and Lev.R. 13:5 The company of those who speak slander cannot greet the Presence Sotah 5a R. Hisda said in the name of Mar Ukba: When a man speaks slander, the holy one says, “I and he cannot live together in the world.” So scripture: “He who slanders his neighbor in secret…. Him I cannot endure” (Ps. 101:5).Read not OTO “him’ but ITTO “with him [I cannot live] Deut.Rabbah 5:10 R.Mana said: He who speaks slander causes the Presence to depart from the earth below to heaven above: you may see foryourselfthat this is so.Consider what David said: “My soul is among lions; I do lie down among them that are aflame; even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword” (Ps.57:5).What follows directly ? Be Thou exalted O God above the heavens (Ps.57:6) .For David said: Master of the Universe what can the presence do on the earth below? Remove the Presence from the firmament. -
The Humanity of the Talmud: Reading for Ethics in Bavli ʿavoda Zara By
The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara By Mira Beth Wasserman A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, chair Professor Chana Kronfeld Professor Naomi Seidman Professor Kenneth Bamberger Spring 2014 Abstract The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara by Mira Beth Wasserman Joint Doctor of Philosophy with Graduate Theological Union, Berkeley University of California, Berkeley Professor Daniel Boyarin, chair In this dissertation, I argue that there is an ethical dimension to the Babylonian Talmud, and that literary analysis is the approach best suited to uncover it. Paying special attention to the discursive forms of the Talmud, I show how juxtapositions of narrative and legal dialectics cooperate in generating the Talmud's distinctive ethics, which I characterize as an attentiveness to the “exceptional particulars” of life. To demonstrate the features and rewards of a literary approach, I offer a sustained reading of a single tractate from the Babylonian Talmud, ʿAvoda Zara (AZ). AZ and other talmudic discussions about non-Jews offer a rich resource for considerations of ethics because they are centrally concerned with constituting social relationships and with examining aspects of human experience that exceed the domain of Jewish law. AZ investigates what distinguishes Jews from non-Jews, what Jews and non- Jews share in common, and what it means to be a human being. I read AZ as a cohesive literary work unified by the overarching project of examining the place of humanity in the cosmos. -
This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity
This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Hoffman, Ari. 2016. This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:33840682 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity A dissertation presented By Ari R. Hoffman To The Department of English in partial fulfillment of the requirements for the degree of Doctor of Philosophy In the subject of English Harvard University Cambridge, Massachusetts August 15, 2016 © 2016 Ari R. Hoffman All rights reserved. ! """! Ari Hoffman Dissertation Advisor: Professor Elisa New Professor Amanda Claybaugh This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity This dissertation investigates how Israel is imagined as a literary space and setting in contemporary literature. Israel is a specific place with delineated borders, and is also networked to a whole galaxy of conversations where authenticity plays a crucial role. Israel generates authenticity in uniquely powerful ways because of its location at the nexus of the imagined and the concrete. While much attention has been paid to Israel as a political and ethnographic/ demographic subject, its appearance on the map of literary spaces has been less thoroughly considered. -
Bagdádští Židé V Asijské Diaspoře: Působení Rodiny Sassoonů V Bombaji the Baghdadi Jews in Asian Diaspora: Activities of the Sassoon Family in Bombay
Univerzita Karlova v Praze Filozofická fakulta Ústav Blízkého východu a Afriky Diplomová práce Anna Sehnalová Bagdádští Židé v asijské diaspoře: Působení rodiny Sassoonů v Bombaji The Baghdadi Jews in Asian Diaspora: Activities of the Sassoon Family in Bombay Praha 2010 Vedoucí práce: Doc. PhDr. Jiřina Šedinová, CSc. Prohlašuji, že jsem tuto diplomovou práci vypracovala samostatně a výhradně s použitím citovaných zdrojů. Vysoká škola: Univerzita Karlova Fakulta: Filozofická fakulta Akademický rok: 2009 / 2010 V Praze dne 1. 9. 2010 2 PODĚKOVÁNÍ Chtěla bych velmi poděkovat především vedoucí diplomové práce, Doc. PhDr. Jiřině Šedinové, CSc. Dále bych chtěla vyjádřit svůj dík i PhDr. Jaroslavu Strnadovi, PhD. z Orientálního ústavu Akademie věd ČR, Ing. Mgr. Lubomíru Ondračkovi z Ústavu Filozofie a religionistiky FFUK a rovněž indologu Mgr. Ondřeji Himmerovi za konzultaci a pomoc při přepisu indických slov. Za pomoc v Indii děkuji Solomonu Sopherovi, předsedovi bombajské židovské obce, a Hayabu Baruchovi, správci synagogy Magen David, za konzultaci a za povolení navštívit a fotit objekty patřící obci, ředitelce Masina Hospital za povolení vstupu a focení, a nakonec spisovatelce Sheile Mafatlal za rozhovor. V Číně děkuji Wang Fa-liangovi ze Shanghai Jewish Refugees´ Museum. 3 ANOTACE Diplomová práce se zabývá nejvlivnější rodinou ze skupiny Bagdádských Židů přišlých do Bombaje ve čtvrtině 19. století, rodinou Sassoonů. Cílem práce je mapovat její působení ve městě – uvnitř židovské komunity, mezi britskými kolonizátory i ve většinové společnosti; a především její celkový vliv na rozvoj samotného města, jakož i jeho obchodu a průmyslu. Práce se soustředí také na proměnu identity a postupnou sekularizaci komunity, i na její vztah k dalším menšinám. -
Apostates and More, Part 2,The History Behind the Ashkenazi
Apostates and More, Part 2 Apostates and More, Part 2 Marc B. Shapiro Continued from here 1. Another apostate was Rabbi Nehemiah ben Jacob ha-Kohen of Ferrara, who was an important supporter of R. Moses Hayyim Luzzatto during the controversy about him.[1]Here is the the final page of the haskamah he wrote in 1729 for R. Aviad Sar Shalom Basilea’s Emunat Hakhamim. R. Isaac Lampronte, in a halakhic discussion in hisPahad Yitzhak, refers to Nehemiah, but not by name.[2] He calls him .In R .אחד מן החכמים רך בשנים אשר אחרי כן הבאיש ריחו כנודע Hananel Nepi and R. Mordechai Samuel Ghirondi, Toldot Gedolei Yisrael (Trieste, 1853), p. 229, they write about Obviously, “Ishmaelite” is a .שאח”כ נעשה ישמעאלי :Nehemiah code word for Christian.[3] The story reported by Samuel David Luzzatto is that Nehemiah used to go to prostitutes, and when the rabbis found out about this they removed the rabbinate from him. Too embarrassed to remain in the Jewish community, Nehemiah apostatized.[4] Cecil Roth cites another Italian source that Nehemiah converted so he could marry a Christian woman. Unfortunately, his son and three daughters apostatized together with him (his wife had apparently already died).[5] Another apostate who should be mentioned is Michael Solomon Alexander (1799-1844), first Anglican bishop in Jerusalem. Before his apostasy, Alexander was a rabbi.[6] Rabbi Abraham Romano of Tunis also became an apostate. He converted at the end of the seventeenth century when R. Meir Lombrozo was appointed a dayan in his place. After Romano converted, he became well known as a Islamic preacher, and after his death his tomb was venerated by Muslims. -
Rabbi Avraham Yizhak Hacohen Kook: Between Exile and Messianic Redemption*
Rabbi Avraham Yizhak HaCohen Kook: Between Exile and Messianic Redemption* Judith Winther Copenhagen Religious Zionism—Between Messsianism and A-Messianism Until the 19th century and, to a certain ex- tute a purely human form of redemption for a tent, somewhat into the 20th, most adherents redeemer sent by God, and therefore appeared of traditional, orthodox Judaism were reluc- to incite rebellion against God. tant about, or indifferent towards, the active, Maimonides' active, realistic Messianism realistic Messianism of Maimonides who averr- was, with subsequent Zionist doctrines, first ed that only the servitude of the Jews to foreign reintroduced by Judah Alkalai, Sephardic Rab- kings separates this world from the world to bi of Semlin, Bessarabia (1798-1878),3 and Zwi come.1 More broadly speaking, to Maimonides Hirsch Kalisher, Rabbi of Thorn, district of the Messianic age is the time when the Jewish Poznan (1795-1874).4 people will liberate itself from its oppressors Both men taught that the Messianic pro- to obtain national and political freedom and cess should be subdivided into a natural and independence. Maimonides thus rejects those a miraculous phase. Redemption is primari- Jewish approaches according to which the Mes- ly in human hands, and redemption through a sianic age will be a time of supernatural qual- miracle can only come at a later stage. They ities and apocalyptic events, an end to human held that the resettling and restoration of the history as we know it. land was athalta di-geullah, the beginning of Traditional, orthodox insistence on Mes- redemption. They also maintained that there sianism as a passive phenomenon is related to follows, from a religious point of view, an obli- the rabbinic teaching in which any attempt to gation for the Jews to return to Zion and re- leave the Diaspora and return to Zion in order build the country by modern methods. -
Jewishness, Birth and Giyyur
1 Zvi Zohar All Jews are Jews by Birth Biblical and Rabbinic Judaism agree, that anyone born to the appropriate Jewish parent – is Jewish. To most Jews, it sounds quite reasonable for Jewishness to derive from birth. However, such a determination is far from self-evident. Consider a counter-example: if a person was born on a kibbutz, and her two parents are members of the kibbutz, she is not automatically a member. Rather, upon reaching a certain age, she must decide if she wishes to apply for membership. If she applies, her application comes up for discussion by the kibbutz assembly, who then decide the matter by a vote. While it is reasonable to assume that a child born and grown on the kibbutz will be accepted for membership if she applies, it is not automatic. The important point (in the current context) is, that her membership is contingent upon at least two decisions: her decision to apply, and the assembly’s decision to accept her. In contrast, Jewishness is not contingent upon any person’s decision, but is regarded by tradition as a ‘fact of birth’. The sources of this self-understanding are very ancient: in the Bible, the Israelites are the “Children of Israel”, i.e., the lineal descendents of the Patriarch Jacob and his twelve sons. In the bible, then, the People of Israel are made up of persons born into a (very) extended family. Some notions accepted in Biblical times were abrogated or modified by the Oral Torah (Torah she- b’al peh); significantly, the concept of the familial nature of Jewishness was not only retained, but also even reinforced. -
Orthodox Divorce in Jewish and Islamic Legal Histories
Every Law Tells a Story: Orthodox Divorce in Jewish and Islamic Legal Histories Lena Salaymeh* I. Defining Wife-Initiated Divorce ................................................................................. 23 II. A Judaic Chronology of Wife-Initiated Divorce .................................................... 24 A. Rabbinic Era (70–620 CE) ............................................................................ 24 B. Geonic Era (620–1050 CE) ........................................................................... 27 C. Era of the Rishonim (1050–1400 CE) ......................................................... 31 III. An Islamic Chronology of Wife-Initiated Divorce ............................................... 34 A. Legal Circles (610–750 CE) ........................................................................... 34 B. Professionalization of Legal Schools (800–1050 CE) ............................... 37 C. Consolidation (1050–1400 CE) ..................................................................... 42 IV. Disenchanting the Orthodox Narratives ................................................................ 44 A. Reevaluating Causal Influence ...................................................................... 47 B. Giving Voice to the Geonim ......................................................................... 50 C. Which Context? ............................................................................................... 52 V. An Interwoven Narrative of Wife-Initiated Divorce ............................................ -
Final Draft Dissertation
UNIVERSITY OF CALIFORNIA Los Angeles Arbiters of the Afterlife: Olam Haba, Torah and Rabbinic Authority A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Languages and Cultures by Candice Liliane Levy 2013 © Copyright by Candice Liliane Levy 2013 ABSTRACT OF THE DISSERTATION Arbiters of the Afterlife: Olam Haba, Torah and Rabbinic Authority by Candice Liliane Levy Doctor of Philosophy in Near Eastern Languages and Cultures University of California, Los Angeles, 2013 Professor Carol Bakhos, Chair As the primary stratum of the rabbinic corpus, the Mishna establishes a dynamic between rabbinic authority and olam haba that sets the course for all subsequent rabbinic discussions of the idea. The Mishna Sanhedrin presents the rabbis as arbiters of the afterlife, who regulate its access by excluding a set of individuals whose beliefs or practices undermine the nature of rabbinic authority and their tradition. In doing so, the Mishna evinces the foundational tenets of rabbinic Judaism and delineates the boundaries of ‘Israel’ according to the rabbis. Consequently, as arbiters of the afterlife, the rabbis constitute Israel and establish normative thought and practice in this world by means of the world to come. ii There have been surprisingly few studies on the afterlife in rabbinic literature. Many of the scholars who have undertaken to explore the afterlife in Judaism have themselves remarked upon the dearth of attention this subject has received. For the most part, scholars have sought to identify what the rabbis believed with regard to the afterlife and how they envisioned its experience, rather than why they held such beliefs or how the afterlife functioned within the rabbinic tradition.