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ACC14 and Tctacci2 Presenter and Reviewer Disclosures B.Pdf
ACC.14 and TCT@ACC-i2 Presenter and Reviewer Disclosures of Relationships with Industry Officer Ownership Last First Middle Personal Attestation Speaker's Director Partnership Other Financial Name Name Name Disclosure Agreement Consulting Fees Honoraria Bureau etc Principal Research/ Research Grants Salary Benefit Aaland Jenna E. NO YES Abbas Amr E. YES YES Lantheus Imaging Abbate Antonio YES YES Janssen Novartis Swedish Orphan Biovitrum Abbott Brian G. NO YES Abbott J. Dawn YES YES Boston scientific Abdalla Mohamed Ismaile NO YES Abdallah Mouhama NO YES d Abdelbaky Amr NO YES Abdel- Ahmed NO YES Latif Abdelmon Sahar S. NO YES eim Abdel- Mohamed YES YES Boston Scientific, Edwards Medtronic Wahab Lifesciences Abduch Maria Cristina NO YES Donadio Abdul Aizai Azan B. NO YES Rahim Abdullah Shuaib NO YES Abe Daisuke NO YES Abe Haruhiko NO YES ABE NAOYUKI NO YES Abe Takayuki NO YES Abedzade Sanaz NO YES h Anaraki Abela George S. YES YES Merck, Amgen Abhayarat Walter NO YES na ABHISHE FNU NO YES K Page 1 of 350 Officer Ownership Last First Middle Personal Attestation Speaker's Director Partnership Other Financial Name Name Name Disclosure Agreement Consulting Fees Honoraria Bureau etc Principal Research/ Research Grants Salary Benefit Abidi Syed NO YES Abidov Aiden NO YES Abi-samra Freddy Michel NO YES Abizaid Alexandre YES YES Abbott, Boston Scientific Abo- Elsayed NO YES Salem Abou- Alex NO YES Chebl AbouEzze Omar F NO YES ddine Aboulhosn Jamil A. YES YES GE Medical, Actelion United Therapeutics, Actelion Pharmaceuticals Pharmaceuticals Abraham Jacob NO YES Abraham JoEllyn Moore NO YES Abraham Maria Roselle NO YES Abraham Theodore P. -
400 Editor RABBI SHIMON HELINGER
ב"ה למען ישמעו • פרשת תצוה • 400 EDITOR RABBI SHIMON HELINGER PURIM A POTENT DAY INTENSE REJOICING The Rebbe once said: It’s obvious that we must distance ourselves entirely The Zohar notes that Purim is similar to Yom We read in the Gemara that on Purim one must drink from anything negative (“cursed be Haman”), HaKipurim. This means that what is accomplished “until he cannot differentiate (“ad d’lo yada”) between and seek to treasure and embrace all good things on Yom Kippur by fasting can be accomplished ‘cursed be Haman’ and ‘blessed be Mordechai.’ ” (“blessed be Mordechai”). That applies at any time. on Purim by rejoicing. Furthermore, the very The Gemara relates a story of two amoraim, Rabbah The unique aspect of Purim is that we can accomplish name Kipurim (“like Purim”), implies that Purim and Rav Zeira, who had their Purim seuda together, this by allowing our neshama to express itself freely. is the greater Yom-Tov, impacting a person sharing profound secrets of the Torah over a This kind of avoda is superior to serving HaShem by more powerfully. number of cups of wine. However, Rav Zeira was so means of conscious thought (yada). Indeed, in this Indeed, Chazal teach that when Moshiach comes, all overwhelmed by the intense kedusha of Rabbah’s kind of avoda we can resemble the Yidden at the the Yomim-Tovim will cease to exist; only the Yom- revelations that his neshama left his body. time of the Purim story who, when the inner power Tov of Purim will remain. Chassidus explains that of their neshamos surfaced, fulfilled all the mitzvos the joy and holiness of Purim are so great, that even faithfully, even to the point of mesiras nefesh. -
Jesus & the Jewish Wedding Ceremony Pt.2
Issue July-August 2018 / Av-Elul 5778 The Zion Letter The Monthly Newsletter of For Zion’s Sake Ministries, Inc. PO Box 1486 Bristol, TN 37620 www.forzionsake.org Phone: 276-644-1678 * Fax: 276-644-1689 * Email: [email protected] * Web: www.forzionsake.org Jesus & The Jewish Wedding Ceremony, Part 2 In last month's Zion Letter, we saw that Jesus followed the “Baruch Haba Bashem Adonai” (Blessed is He who pattern of the ancient Jewish wedding through the Erusin comes in the name of the Lord). (betrothal) stage. You may recall the words of Paul in 2Cor.11:2, "For I am jealous for you with a godly jeal- You may recall the word of Yeshua (Jesus) in Matthew ousy; for I betrothed you to one husband, that to Messiah I 23:37-39, when He said, "O Jerusalem, Jerusalem, who might present you as a pure virgin." Beloved, we are kills the prophets and stones those who are sent to her! How merely betrothed to Messiah in this life. Our wedding cer- often I wanted to gather your children together the way a emony and our bridegroom are yet to come! hen gathers her chicks under her wings and you were un- willing. Behold your house is being left to you desolate! For The ancient Jewish wedding ceremony had two parts: I say to you, from now on you shall not see Me until you Erusin (betrothal) and Nissuin (wedding). In Biblical say, ‘Blessed is He who comes in the name of the Lord’!” times, the two parts were held separately. -
Sanhedrin 053.Pub
ט"ז אלול תשעז“ Thursday, Sep 7 2017 ן נ“ג סנהדרי OVERVIEW of the Daf Distinctive INSIGHT to apply stoning to other cases גזירה שוה Strangulation for adultery (cont.) The source of the (1 ואלא מכה אביו ואמו קא קשיא ליה, למיתי ולמיגמר מאוב וידעוני R’ Yoshiya’s opinion in the Beraisa is unsuccessfully וכו ‘ ליגמרו מאשת איש, דאי אתה רשאי למושכה להחמיר עליה וכו‘ .challenged at the bottom of 53b lists אלו הן הנסקלין Stoning T he Mishnah of (2 The Mishnah later derives other cases of stoning from a many cases which are punished with stoning. R’ Zeira notes gezeirah shavah from Ov and Yidoni. R’ Zeira questions that the Torah only specifies stoning explicitly in a handful גזירה שוה of cases, while the other cases are learned using a דמיהם בם or the words מות יומתו whether it is the words Rashi states that the cases where we find . אוב וידעוני that are used to make that gezeirah shavah. from -stoning explicitly are idolatry, adultery of a betrothed maid . דמיהם בם Abaye answers that it is from the words Abaye’s explanation is defended. en, violating the Shabbos, sorcery and cursing the name of R’ Acha of Difti questions what would have bothered R’ God. Aruch LaNer points out that there are three addition- Zeira had the gezeirah shavah been made from the words al cases where we find stoning mentioned outright (i.e., sub- ,mitting one’s children to Molech, inciting others to idolatry . מות יומתו In any case, there .( בן סורר ומורה—After R’ Acha of Difti suggests and rejects a number of and an recalcitrant son גזירה possible explanations Ravina explains what was troubling R’ are several cases of stoning which are derived from the R’ Zeira asks Abaye to identify the source from which . -
Halachic and Hashkafic Issues in Contemporary Society 24 - Must a Kallah Cover Her Hair - Part 1 Ou Israel Center - Summer 2016
5776 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 24 - MUST A KALLAH COVER HER HAIR - PART 1 OU ISRAEL CENTER - SUMMER 2016 A] HAIR COVERING FOR MARRIED WOMEN A1] THE TORAH DERIVATION - SOTAH //// v tv Jt«r , t g rpU wv hbpk v tv , t i v«F v sh ng vu 1. jh:v rcsnc The head of the sotah was made ‘paru’a’ in public. What does ‘parua’ mean? ivk htbd atrv hukda ktrah ,ubck itfn 'v,uzck hsf tvrga ,ghke ,t r,ux - grpu 2. oa h"ar Rashi explains the expression ‘para’ to refer to untying the woman’s braids and learns from this that Jewish women must cover their head. How does he get from one to the other? grpu (jh:v rcsnc) unf ubukeu umna vkd,b /vkudn - gurp :h"ar) /o vhneC vmnJk i º«r&vt v´«g rp(h F tU·v g*rp h¬F o ºgv(, t Æv J«n tr³Hu 3. (vatv atr ,t vf:ck ,una Rashi clearly learns that the word ‘parua’ means ‘uncovered’. utk t,ga tuvvs kkfn grpu ch,fsn b"t ruxts kkfn vkguc kg ,utb,vk v,aga unf vsn sdbf vsn vkuubk hfv vk ibhscgsn 4. rehg ifu atr ,ugurp ,tmk ktrah ,ubc lrs iht vbhn gna ,uv vgurp /cg ,ucu,f h"ar Rashi on the Gemara gives two derivations for the halacha: (a) uncovering the woman’s hair was designed to be a public humiliation and thus we can infer that covering the hair in public is dignified; and (b) the need to uncover the hair of the married woman implies that married women’s hair was generally covered. -
The Generic Transformation of the Masoretic Text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah
Durham E-Theses Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah Hardy, John Christopher How to cite: Hardy, John Christopher (1995) Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5403/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 WINE, WOMEN AND WORK: THE GENERIC TRANSFORMATION OF THE MA50RETIC TEXT OF QOHELET 9. 7-10 IN THE TARGUM QOHELET AND QOHELET MIDRASH RABBAH John Christopher Hardy This tnesis seeks to understand the generic changes wrought oy targum Qonelet and Qoheiet raidrash rabbah upon our home-text, the masoretes' reading ot" woh. -
The Marriage Issue
Association for Jewish Studies SPRING 2013 Center for Jewish History The Marriage Issue 15 West 16th Street The Latest: New York, NY 10011 William Kentridge: An Implicated Subject Cynthia Ozick’s Fiction Smolders, but not with Romance The Questionnaire: If you were to organize a graduate seminar around a single text, what would it be? Perspectives THE MAGAZINE OF THE ASSOCIATION FOR JEWISH STUDIES Table of Contents From the Editors 3 From the President 3 From the Executive Director 4 The Marriage Issue Jewish Marriage 6 Bluma Goldstein Between the Living and the Dead: Making Levirate Marriage Work 10 Dvora Weisberg Married Men 14 Judith Baskin ‘According to the Law of Moses and Israel’: Marriage from Social Institution to Legal Fact 16 Michael Satlow Reading Jewish Philosophy: What’s Marriage Got to Do with It? 18 Susan Shapiro One Jewish Woman, Two Husbands, Three Laws: The Making of Civil Marriage and Divorce in a Revolutionary Age 24 Lois Dubin Jewish Courtship and Marriage in 1920s Vienna 26 Marsha Rozenblit Marriage Equality: An American Jewish View 32 Joyce Antler The Playwright, the Starlight, and the Rabbi: A Love Triangle 35 Lila Corwin Berman The Hand that Rocks the Cradle: How the Gender of the Jewish Parent Influences Intermarriage 42 Keren McGinity Critiquing and Rethinking Kiddushin 44 Rachel Adler Kiddushin, Marriage, and Egalitarian Relationships: Making New Legal Meanings 46 Gail Labovitz Beyond the Sanctification of Subordination: Reclaiming Tradition and Equality in Jewish Marriage 50 Melanie Landau The Multifarious -
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. -
TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld June 2017 • Shavuot 5777 a Special Edition Celebrating President Richard M
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 June 2017 • Shavuot 5777 A Special Edition Celebrating President Richard M. Joel WITH SHAVUOT TRIBUTES FROM Rabbi Dr. Kenneth Brander • Rabbi Dr. Hillel Davis • Rabbi Dr. Avery Joel • Dr. Penny Joel Rabbi Dr. Josh Joseph • Rabbi Menachem Penner • Rabbi Dr. Jacob J. Schacter • Rabbi Ezra Schwartz Special Symposium: Perspectives on Conversion Rabbi Eli Belizon • Joshua Blau • Mrs. Leah Nagarpowers • Rabbi Yona Reiss Rabbi Zvi Romm • Mrs. Shoshana Schechter • Rabbi Michoel Zylberman 1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project Beth David Synagogue Green Road Synagogue Young Israel of West Hartford, CT Beachwood, OH Century City Los Angeles, CA Beth Jacob Congregation The Jewish Center Beverly Hills, CA New York, NY Young Israel of Bnai Israel – Ohev Zedek Young Israel Beth El of New Hyde Park New Hyde Park, NY Philadelphia, PA Borough Park Koenig Family Foundation Young Israel of Congregation Brooklyn, NY Ahavas Achim Toco Hills Atlanta, GA Highland Park, NJ Young Israel of Lawrence-Cedarhurst Young Israel of Congregation Cedarhurst, NY Shaarei Tefillah West Hartford West Hartford, CT Newton Centre, MA Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Dr. Kenneth -
Ebook Download Tradition in a Rootless World Women Turn To
TRADITION IN A ROOTLESS WORLD WOMEN TURN TO ORTHODOX JUDAISM 1ST EDITION PDF, EPUB, EBOOK Lynn Davidman | 9780520075450 | | | | | Tradition in a Rootless World Women Turn to Orthodox Judaism 1st edition PDF Book Brandeis researchers also identified one county in the excluded stratum that is home to a Jewish educational institution. Such rituals solemnize gender-distinctive life-changing events — whether these be traumas such as mastectomy or miscarriage or celebrations such as menarche and childbirth — to which the tradition, so often concerned with the ownership and control of women's sexuality and reproductivity, has not previously attended. Many Pew Research Center staff members contributed to this effort. Philadelphia: Jewish Publications Society of America. Nonetheless, pleasure is both legitimate and desirable. DeepDyve requires Javascript to function. Includes methodological reflection, editorial commentary, and excerpts from the women's Holocaust memoir literature. Journal for the Scientific Study of Religion. Many Orthodox prayer spaces are divided by gender, with men and women sitting on either side of a barrier called a mechitza. Topics Religion and Society Religion and U. Latest Issue Past Issues. Sered, S usan Starr. DeepDyve Pro. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia. Landau grew up in a household that is both shomer kashrut and shomer Shabbat: Her family maintains the dietary rules outlined in the Torah, and they are fully observant on Shabbat. Retrieved October 16, from Encyclopedia. In addition to interviewing Jews, the survey interviewed 1, people of Jewish background — U. Download as PDF Printable version. -
Touro College 2017
NEW ISSUE Fitch: BBB- See “RATING” herein $64,015,000 DORMITORY AUTHORITY OF THE STATE OF NEW YORK TOURO COLLEGE AND UNIVERSITY SYSTEM ® OBLIGATED GROUP REVENUE BONDS SERIES 2017 Dated: Date of Delivery Due: January 1, as shown on the inside cover pages Payment and Security: The Touro College and University System Obligated Group Revenue Bonds, Series 2017 (the “Series 2017 Bonds”) are special obligations of the Dormitory Authority of the State of New York (“DASNY”) payable solely from and secured by a pledge of (i) certain payments to be made by Touro College (the “College” or the “Institution”) under a Loan Agreement (the “Loan Agreement”), dated as of December 6, 2017, between the Institution and DASNY, and/or payments made under the related Series 2017 Obligation (as hereinafter defined), which Series 2017 Obligation secures the Institution’s obligations under the Loan Agreement with respect to the Series 2017 Bonds, and (ii) all funds and accounts (except the Arbitrage Rebate Fund) established in connection with the Series 2017 Bonds. The Series 2017 Bonds are to be issued under DASNY’s Touro College and University System Obligated Group Revenue Bond Resolution, adopted May 14, 2014 (the “General Resolution”) and the Series Resolution authorizing the Series 2017 Bonds, adopted December 6, 2017 (the “Series 2017 Resolution,” and collectively with the General Resolution, the “Resolutions”). Payment of the principal, Sinking Fund Installments and Redemption Price of and interest on the Series 2017 Bonds, when due, is secured by payments to be made pursuant to Obligation No. 6 (the “Series 2017 Obligation”) issued by the Obligated Group (as defined herein) pursuant to a Master Trust Indenture, dated as of May 1, 2014 (as supplemented, the “Master Indenture”), among the Institution and the other Members of the Obligated Group (collectively, the “Obligated Group”) and The Bank of New York Mellon, as Master Trustee (the “Master Trustee”). -
The Gender of Shabbat
The Gender of Shabbat Aryeh Cohen Introduction “Women are like men in regards to Shabbat …”1 There are several specific ways in which Shabbat itself, the day, not the tractate, is gendered. Shabbat is called a “bride” (bShab 119a). At the onset of Shabbat, the sunset on Friday evening, the Bavli relates that sages would go out to greet the bride, Shabbat the Queen. Shabbat is “brought in” on command of the man of the house. He interro- gates the woman: “have you tithed?” “Have you made an eruv?” Upon receiving the correct answers he commands: “Light the candles,” (mShab 2:7).2 The Mishnah distinguishes between what a man is allowed to wear out of the house on Shabbat and what a woman is allowed to wear out of the house on Shabbat. The discussions center on jewelry and other “accessories” for a woman and body armor and weapons for a man (mShab 6:1-3). The prohibitions serve to construct the masculine and the feminine.3 However, I want to look elsewhere. mShabbat starts with distinguishing be- tween inside and outside. This should be familiar terrain for feminist theory. However, when we look at mShab 1:1, there is no distinction drawn between a man and a woman. In the complicated choreography of transgression illustrated in this text, it is the house-owning man who inhabits the inside and the poor man who stands outside. יציאות השבת שתים שהן ארבע בפנים, ושתים שהן ארבע בחוץ. כיצד? העני עומד בחוץ ובעל הבית בפנים. פשט העני את ידו לפנים ונתן לתוך ידו של בעל הבית, או שנטל מתוכה והוציא, העני חייב ובעל הבית פטור.