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How Can We Prove the Divine Nature of the Torah?
How can we prove the divine nature of the Torah? God gifted us the Torah, charging us with a large number of duties and responsibilities. All branches of Orthodox Judaism agree that the Torah is divine, given to us at Har Sinai. How do we know this; is there any proof for this? The main source for the Revelation is in Parshas Yisro. In 19:10-1 it says Hashem said to Moshe 'Go to the people and sanctify them, today and tomorrow, and they shall wash their garments (and they should go to the mikveh - this is one of the sources for mikveh as part of conversion). Let them be prepared for the third day because on that day God will come down and appear before the entire people. In 19:17 Moshe brought the people forth from the camp to greet God, and they stood at the bottom of the mountain (perhaps under the mountain). God is making His presence felt in very physical ways with spectacular phenomenon. In 19:19 there is a tremendously loud sound of a shofar. This is followed by the giving of the Ten Commandments. So God Himself comes down to the mountain for the entire people to hear Him - this is the only time an entire nation was able to encounter God in such an open manner. There were 2-3 million people who were involved with this, experiencing this Revelation. The Torah revisits this in Devarim 4:7-10 For which is a great nation that has a God Who is close to it, as is Hashem, our God, whenever we call to Him? And which is a great nation that has righteous decrees and ordinances, such as this entire Torah that I place before you this day? Moshe warns the people to guard their lives carefully and not to forget the things that they saw with their own eyes at Sinai; they must pass this down to their children and their children. -
Abstract Pray the Gay Away
ABSTRACT PRAY THE GAY AWAY: RHETORICAL DILEMMAS OF THE AMERICAN EX-GAY MOVEMENT by Travis Allan Webster The Ex-Gay Movement marks a contemporary, traditionally North American emergence of “reparative” therapies and ministries that attempt to convert gay men and lesbians into “straight” identities. Pray the Gay Away theorizes these reparative rhetoric(s) as arenas that create discursive spaces of tension—what I call “second closets”—for “ex-gays” in virtual and material contexts. Through digital, rhetorical analyses, this thesis investigates the performative and linguistic reactions of ex-gays exhibited in online testimonies on pro-ex-gay websites, while examining rhetoric(s) of counter-hegemonic, online communities that seek to work against the Ex-Gay Movement. PRAY THE GAY AWAY: RHETORICAL DILEMMAS OF THE AMERICAN EX-GAY MOVEMENT A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of English by Travis Allan Webster Miami University Oxford, Ohio 2008 Advisor________________________ LuMing Mao Reader_________________________ W. Michele Simmons Reader_________________________ Madelyn Detloff Table of Contents Dedication iv Acknowledgments v Chapter 1: An Introduction 1 Chapter 2: Theoretical Foundations 9 Chapter 3: The Second Closet Online 25 Chapter 4: Counter-Rhetoric(s) Online and Conclusions 38 Works Cited 51 ii This thesis is dedicated to Chuck Collins iii Acknowledgments First and foremost, I am indebted to my thesis committee, LuMing Mao, Michele Simmons, and Madelyn Detloff. This project would not have been possible without the support of these three teacher-scholars, whom I admire, respect, and model my pedagogy and scholarship after. -
Listado Novela Negra
GUÍA NOVELA NEGRA ADULTOS Literatura - A tumba abierta. Susaeta, 1990. - ADLER-OLSEN, Jussi. Selfies. Maeva, 2017. - ALLAN POE. Relatos escogidos. Grupo Zeta, 2017. - ALONSO, Greta. El cielo de tus días. Planeta, 2020. - ALONSO GARCÍA-POZUELO, Javier. La cajita de rapé. Maeva, 2017. - ANDREA, Luca de. La sustancia del mal. Alfaguara, 2017. - ARLIDGE, M.J. Ni lo ves ni lo verás. Suma de Letras, 2015. - ASHER, Jay. Por trece razones. Nube de Tinta, 2017. - ATWOOD, Margaret. Asesinato en la oscuridad. MDS Books- Mediasat, 2003. - AUB, Max. Mucha muerte. Cuadernos del Vigía, 2011. - AUBERT, Brigitte. La muerte acecha. Destino, 1998. - AUSTER, Paul. Ciudad de cristal. Anagrama, 1997. - AXAT, Federico. La última salida. Destino, 2016. - BALDACCI, David. Camel Club. Zeta Bolsillo, 2007. - BANNALEC, Jean-Luc. Asesinato en Concarneau. Grijalbo, 2020. - BARTON, Fiona. La viuda. Planeta, 2016. - BAZELL, Josh. Burlando a la parca. Anagrama, 2009. - BLACK, Benjamín. Los lobos de Praga. Alfaguara, 2019. - BLACK, Benjamin. Quirke en San Sebastián. Alfaguara, 2021. - BLACK, Benjamín. Las sombras de Quirke. Alfaguara, 2017. - BLUE JEANS. La chica invisible. Planeta, 2018. - BLUE JEANS. La promesa de Julioa. Planeta, 2020. - BLUE JEANS. El puzle de cristal. Planeta, 2019 . - BONILLA, Juan. Nadie conoce a nadie. Ediciones B, 1999. - BRACKEN, Alexandra. Mentes poderosas. RBA, 2018. - BRADLEY, Allan. Flavia de los extraños talentos. Planeta, 2009. - BRAGI, Steinar. El silencio de las tierras altas. Destino, 2016. - BRAULIO, Juanjo. El silencio del pantano. Ediciones B, 2015. - BROWN, Dan. Origen. Planeta, 2017. - BRYNDZA, Robert. Te veré bajo el hielo. Roca, 2017. - CAIN, James M. El cartero llama dos veces. El País, 2004. - CALDERON, Reyes. El último paciente del doctor Wilson. -
HOD 2007New 6.Indd
Ten-year-old Moshiko was saved by an organ transplant made possible by the Halachic Organ Donor Society Saving Lives n 1995, 20-year-old American Alisa Flatow died of her injuries following a terrorist Iattack in Israel. After consulting with Rabbi Moshe Tendler, a renowned Orthodox rabbi and an expert in biomedical ethics, her parents made the emotionally difficult but courageous decision to donate her organs for transplantation saving many lives. Alisa Flatow This highly publicized case was followed by organ donations from other Orthodox Jews, including J.J. Greenberg, Yoni Jesner and Tani Goodman. Nonetheless, a widespread misconception persists among Jews of all denominations, including secular Jews, that traditional Jewish law (i.e. Halacha) J.J. Greenberg categorically prohibits organ donation. As a result of this misunderstanding, Jews have one of the lowest organ donation rates of any ethnic group. Only 8 percent of Israel’s population are registered organ donors, as compared to 35 percent of the population in most Western countries. Yoni Jesner Meanwhile, the demand for organ transplants continues to increase. In the past decade, the number of Americans waiting for organs has grown from 27,000 to more than 100,000 today. More than 100 Israelis and 6,000 Americans die every year waiting for Tani Goodman an organ transplant. 2 www.hods.org www.hods.org 3 Halachic Organ Donor Society (Halacha is Hebrew for Jewish law; halachic is the adjective) The HOD* Society saves lives by increasing organ donation from Jews to the general population (including non-Jews). It does this by educating Jews about the medical and halachic issues concerning organ donation so their decision about being an organ donor will be based on a complete understanding of the issue. -
Convened by the Peace Council and the Center for Health and Social
CHSP_Report_cover.qxd Printer: Please adjust spine width if necessary. Additional copies of this report may be obtained from: ............................................................................................................. ............................................................................................................. International Committee for the Peace Council The Center for Health and Social Policy 2702 International Lane, Suite 108 847 25th Avenue Convened by The Peace Council and The Center for Health and Social Policy Madison, WI 53704 San Francisco, CA 94121 United States United States Chiang Mai, Thailand 1-608-241-2200 Phone 1-415-386-3260 Phone February 29–March 3, 2004 1-608-241-2209 Fax 1-415-386-1535 Fax [email protected] [email protected] www.peacecouncil.org www.chsp.org ............................................................................................................. Copyright © 2004 by The Center for Health and Social Policy and The Peace Council ............................................................................................................. Convened by The Peace Council and The Center for Health and Social Policy Chiang Mai, Thailand February 29–March 3, 2004 Contents Introduction 5 Stephen L. Isaacs and Daniel Gómez-Ibáñez The Chiang Mai Declaration: 9 Religion and Women: An Agenda for Change List of Participants 13 Background Documents World Religions on Women: Their Roles in the Family, 19 Society, and Religion Christine E. Gudorf Women and Religion in the Context of Globalization 49 Vandana Shiva World Religions and the 1994 United Nations 73 International Conference on Population and Development A Report on an International and Interfaith Consultation, Genval, Belgium, May 4-7, 1994 3 Introduction Stephen L. Isaacs and Daniel Gómez-Ibáñez Forty-eight religious and women’s leaders participated in a “conversation” in Chi- ang Mai, Thailand between February 29 and March 3, 2004 to discuss how, in an era of globalization, religions could play a more active role in advancing women’s lives. -
Punternet UK Review of Yumi of Luton
(załącznik 1/appendix 1) Łódź, data/date 26/05/17 Imię i nazwisko/First name(s) and surname: Rosa Marina Senent Julián Nr albumu/Student identification number: E-2826 Specjalność/Field of specialisation: Erasmus Mundus Master's Degree in Women's and Gender Studies (GEMMA Programme) Wydział Studiów Międzynarodowych i Politologicznych/ /Faculty of International and Political Studies Uniwersytet Łódzki/University of Łódź (wesja polska/Polish version) Oświadczenie Oświadczam, że złożona przeze mnie praca magisterska, kończąca studia pt.: “He who pays the piper calls the tune: masculinity and sex purchase online – a critical discourse analysis” jest moim samodzielnym opracowaniem. Oznacza to, że nie zlecałem/am opracowania rozprawy lub jej części innym osobom, ani nie odpisywałem/am tej rozprawy lub jej części z prac innych osób. (wesja angielska/English version) Declaration I hereby declare that my Master’s thesis submitted upon completion of the studies, entitled “He who pays the piper calls the tune: masculinity and sex purchase online – a critical discourse analysis” is my own work written unaided. This means that I have not had it or any of its parts written by a third party, and I have not copied it or any of its parts from anyone else’s work. (podpis/signature) (załącznik 2/appendix 2) Łódź, data/date 26/05/17 Imię i nazwisko/First name(s) and surname: Rosa Marina Senent Julián Nr albumu/Student identification number: E-2826 Specjalność/Field of specialisation: Erasmus Mundus Master's Degree in Women's and Gender Studies (GEMMA Programme) -
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. -
Articles Male Mythological Beings Among the South Slavs Joseph L
3 Articles Male Mythological Beings Among the South Slavs Joseph L. Conrad University of Kansas The South Slavs have a long tradition of belief in protective domestic spirits and in malevolent demons of the field, forest and water.(1) Such mythological creatures were prevalent among all Slavic peoples and are part of the common Indo-European heritage.(2) Whereas most beliefs of this type receded among the East and West Slavs by the end of the nineteenth century, they were maintained in many areas of the Balkans until the beginning of the Second World War.(3) Ethnographic fieldwork conducted in the 1960s-1980s has shown that many farmers and stockbreeders in the more remote villages (of former Yugoslavia) have not abandoned their traditional beliefs. For example, the protector housesnake,(4) mischievous forest and dangerous water spirits, and many lesser mythological beings have been reported in several South Slavic territories in the last forty years. Many traditional domestic rituals have their origin in the conviction that the family ancestor's spirit resides under the threshold or near the open hearth and, if properly cared for, will ensure happiness and good fortune for the family. In Russia that spirit was manifest in the domovoj, "house spirit," but as this name itself was taboo, he was referred to in euphemisms such as ded or deduška, "grandfather," and xozjain "master." Offerings of food, especially bread and salt, the traditional symbols of hospitality, were routinely left for the domovoj at night before the family retired. The -
A Christian Understanding of Homosexuality
A CHRISTIAN UNDERSTANDING OF HOMOSEXUALITY Introduction Over the past 45 years, our society has undergone a revolution – there is really no other way to describe it – in the prevailing cultural attitudes towards homosexuality and various related ‘alternative’ sexualities, an entire range of behaviors now collectively referred to by the acronym LGBTQ – Lesbian, Gay, Bisexual, Transgender, and Queer (this last term being a catch-all for identities and behaviors that do not fit into any of the preceding categories). Most of the contemporary population has come of age during this revolution. Older readers will remember a time when if such things were even mentioned, it was usually in the form of a tasteless joke, or in the context of an insult. Indeed, the behaviors associated with homosexuality were once criminally punishable in almost every jurisdiction – federal, state, and local – in the United States, and similarly abroad. To be ‘outed’ credibly as someone who engaged in homosexual behavior usually meant that one’s reputation and career were ruined. Active homosexuals stayed carefully closeted, as they could become targets of blackmail or worse. Today, not only does our society broadly tolerate homosexual behavior, it is legally recognized and given protected status. The US Supreme Court’s Obergefell decision in June of 2015 made the United States the 22nd country to officially recognize same-sex marriage. Homosexual characters are everywhere in television and films, and the attention of social progressives is moving towards the mainstreaming of ever more exotic sexual identities. Young people are growing up in an environment where casual acceptance of homosexuality and bisexuality is increasingly seen as the norm, and where dissenters from the new orthodoxy are regarded with contempt, not only as ignorant and unenlightened, but as positively evil. -
Women's Studies in the History of Religions
1 Women’s Studies in the History of Religions DAVID KINSLEY On the most archaic levels of culture, living as a human being is in itself a religious act, for alimentation, sexual life, and work have a sacramental value. In other words, to be— or rather, to become—a man means to be “religious.” —Mircea Eliade, A History of Religious Ideas o appreciate the radical impact women’s studies has had on the discipline Tof history of religions, it is necessary first to describe briefly how the his- tory of religions understands its task. The history of religions, which claims to be the objective, scientific study of religion, sets as its task nothing less than the study, in historical and cross- cultural perspective, of all human religious phenomena. It includes in its pur- view, not only sophisticated, literate, philosophical, and theological materials, but also popular expressions of human religiosity such as festivals, life cycle rituals, myths, and practices that are found only in oral traditions. The history of religions seeks to avoid an approach to human religiosity that privileges cer- tain materials as “higher” and others as “lower.” It assumes that all expres- sions of human religiosity are worthy of study. In the words of Mircea Eliade: “For the historian of religions, every manifestation of the sacred is important: every rite, every myth, every belief or divine figure reflects the experience of the sacred and hence implies the notions of being, of meaning, and of truth.”1 History of religions does not seek to evaluate one religion (or religious expression) vis-à-vis another with a view to declaring one superior to the other. -
Núria Cabutí Joins Bertelsmann Supervisory Board
PRESS RELEASE Núria Cabutí Joins Bertelsmann Supervisory Board • CEO of Penguin Random House Grupo Editorial also to represent Bertelsmann’s international executives on the Board Gütersloh, May 7, 2021 – Núria Cabutí, CEO of the Spanish-language book publishing group Penguin Random House Grupo Editorial, will be newly appointed to Bertelsmann’s Supervisory Board as of June 1, 2021. She will serve on the supervisory body in her capacity as representative of Bertelsmann executives. In this role, Núria Cabutí succeeds Ian Hudson, who had left the Supervisory Board after leaving the Group in March 2020. Prior to her appointment to the Supervisory Board, Núria Cabutí was unanimously elected as the new Chairwoman of the Bertelsmann Management Representative Committee (BMRC), which represents the company’s international executives. Christoph Mohn, Chairman of the Bertelsmann Supervisory Board, said: “I am very pleased that in Núria Cabutí, we are able to welcome an outstanding and internationally accomplished top manager from our company to the Bertelsmann Supervisory Board. As CEO of Penguin Random House Grupo Editorial, she knows the book business – our oldest core business and as ever, part of our identity – intimately. Thanks to the publishing group’s broad footprint in a total of nine Spanish-speaking countries, she has an international perspective that will enrich our discussions on the Supervisory Board. On behalf of all members, I warmly welcome Núria Cabutí to the Bertelsmann Supervisory Board and look forward to working with her.” A native of Barcelona, Núria Cabutí holds a degree in economics from the Universidad Autónoma de Barcelona (UAB), a degree in economics from Oxford Brookes University, and an MBA from the Spanish business school IESE. -
This Material Has Been Provided by Asbury Theological Seminary in Good Faith of Following Ethical Procedures in Its Production and End Use
This material has been provided by Asbury Theological Seminary in good faith of following ethical procedures in its production and end use. The Copyright law of the united States (title 17, United States code) governs the making of photocopies or other reproductions of copyright material. Under certain condition specified in the law, libraries and archives are authorized to finish a photocopy or other reproduction. One of these specific conditions is that the photocopy or reproduction is not to be “used for any purpose other than private study, scholarship, or research.” If a user makes a request for, or later uses, a photocopy or reproduction for purposes in excess of “fair use,” that user may be liable for copyright infringement. This institution reserves the right to refuse to accept a copying order if, in its judgment, fulfillment of the order would involve violation of copyright law. By using this material, you are consenting to abide by this copyright policy. Any duplication, reproduction, or modification of this material without express written consent from Asbury Theological Seminary and/or the original publisher is prohibited. Contact B.L. Fisher Library Asbury Theological Seminary 204 N. Lexington Ave. Wilmore, KY 40390 B.L. Fisher Library’s Digital Content place.asburyseminary.edu Asbury Theological Seminary 205 North Lexington Avenue 800.2ASBURY Wilmore, Kentucky 40390 asburyseminary.edu THE BIBLICAL VIEW OF HOMOSEXu/\LITY A HISTORY OF ITS E^jiGKSTf BY MATTHEW R. GOLDMER thesis submitted in partial ful.tillf of the requirement-s for the degree ( ^^.\STER OF ARTS IN RELIGION ASBURY THEOLOGICAL SEMINARY 1981 THE BIBLICAL VIEW OF HOMOSEXUALITY: A HISTORY OF ITS EXF.GESIS A Thesis Presented to Asbury Theological Seminary In Partial Fulfillment of the Requirements for the Degree Master of Arts in Religion by Matthew R.