THE STORY of the 9Th of ADAR TOLD THROUGH DISAGREEMENTS
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Understanding the Major Branches of Modern Judaism May 10, 2012
Understanding the Major Branches of Modern Judaism May 10, 2012 Initial terms: 24 or 72 kinds Torah/Talmud (oral/written law).Halacha orthopraxy/orthodoxy, haskalah Babylonian Talmud kabbalah, Sephardic, Ashkenazi (with material gleaned from Wikipedia articles- no access to my books yet) Modern Judaism is loosely broken into three main branches: Orthodox Judaism is the approach to Judaism which adheres to the traditional interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Sanhedrin ("Oral Torah") and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim. Orthodox Jews are also called "observant Jews"; Orthodoxy is known also as "Torah Judaism" or "traditional Judaism". Orthodox Judaism generally refers to Modern Orthodox Judaism and Haredi Judaism (Chasidic Chabad) but can actually include a wide range of beliefs. Orthodoxy collectively considers itself the only true heir to the Jewish tradition. The Orthodox Jewish movements generally consider all non-Orthodox Jewish movements to be unacceptable deviations from authentic Judaism; both because of other denominations' doubt concerning the verbal revelation of Written and Oral Torah, and because of their rejection of Halakhic precedent as binding. As such, Orthodox groups characterize non-Orthodox forms of Judaism as heretical Reform Judaism is a phrase that refers to various beliefs, practices and organizations associated with the Reform Jewish movement in North America, the United Kingdom and elsewhere.[1] In general, Reform Judaism maintains that Judaism and Jewish traditions should be modernized and compatible with participation in the surrounding culture. Many branches of Reform Judaism hold that Jewish law should be interpreted as a set of general guidelines rather than as a list of restrictions whose literal observance is required of all Jews.[2][3] Similar movements that are also occasionally called "Reform" include the Israeli Progressive Movement and its worldwide counterpart. -
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. -
Spring 2021 Syllabus
Modern Jewish History Professor Nancy Sinkoff History 01:506:272:01/Jewish Studies 01:563:202:01 Spring 2021 DRAFT Office Hours: By ZOOM appointment email: [email protected] Assemblée Nationale, where the Jews of France were granted citizenship in 1791 ____________________________________________________________________________ Modernity posed challenging questions to the Jews, unsettling previously held beliefs and sources of identity. What, moderns—and Jews themselves—asked, are Jews? A religion, a race, a nation, an ethnicity, or a people? What language(s) do they speak, read, and write? To whom do their loyalties belong? To their local community, to the political states or empires in which they reside, to Jews around the world, to a Jewish state, or to all of humanity? What role would traditional religious structures and authority play in the Jews’ encounter with modern values, such as secularization, democracy, gender equality, and religious tolerance? How would Jews respond to new forms of antagonism or hatred against them? This course will address these challenges through a survey of the social, economic, political, religious, and cultural history of European and N. American Jewry from the sixteenth century to the present. Topics to be covered include: Marranism and New Christians, the European State and the Jews, the Money Economy and the “Jewish Question,” Jewish autonomy, the political emancipation of the Jews, religious reform, modern antisemitism, nationalism, WWI, Jewish life during the interwar years in both the United States and Europe, WWII, and postwar Jewish life. It will examine the changes in Jewish life Modern Jewish History Syllabus, S21 1 engendered by modernity and explore the responses of the Jews to its challenges. -
Jewish Intellectual History: 16Th to 20Th Century Course Guidebook
Topic Philosophy & Subtopic Intellectual History Intellectual History Jewish Intellectual History: 16th to 20th Century Course Guidebook Professor David B. Ruderman University of Pennsylvania PUBLISHED BY: THE GREAT COURSES Corporate Headquarters 4840 Westfields Boulevard, Suite 500 Chantilly, Virginia 20151-2299 Phone: 1-800-832-2412 Fax: 703-378-3819 www.thegreatcourses.com Copyright © The Teaching Company, 2002 Printed in the United States of America This book is in copyright. All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form, or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written permission of The Teaching Company. David B. Ruderman, Ph.D. Joseph Meyerhoff Professor of Modern Jewish History and Director of the Center for Advanced Judaic Studies, University of Pennsylvania Professor Ruderman was educated at the City College of New York, the Teacher’s Institute of the Jewish Theological Seminary of America, and Columbia University. He received his rabbinical degree from the Hebrew Union College-Jewish Institute of Religion in New York in l97l and his Ph.D. in Jewish history from the Hebrew University, Jerusalem, in l975. Before joining the faculty at Penn, he held the Frederick P. Rose Chair of Jewish History at Yale University (1983–1994) and the Louis L. Kaplan Chair of Jewish Historical Studies at the University of Maryland, College Park (1974–1983), where he was instrumental in establishing both institutions’ Judaic studies programs. At the University of Maryland, he also won the Distinguished Scholar-Teacher Award in l982–1983. -
Super Safe Super Sunday Hillel Academy Announces Journal
October 23-November 5, 2020 Published by the Jewish Federation of Greater Binghamton Volume XLIX, Number 35 BINGHAMTON, NEW YORK Super Safe Super Sunday By Reporter staff this year’s Campaign is ‘Socially Distant, “The pandemic has added an extra stress The Jewish Federation of Greater Bing- Spirituality Connected’ and, while we were to running a successful Campaign, but you hamton held a Super Safe Super Sunday on unable to gather in one place, the spirit of don’t have to wait for a call,” she said. October 18. Rather than having volunteers our community was alive in each volunteer “So we ask for your help. There are three gather at the Jewish Community Center, making a call. A big thank you to all our easy ways for you to make a pledge: You the volunteers made calls from the safety Campaign volunteers for kicking off our can visit our website at www.jfgb.org and of their own homes. teers call from their homes. It was very remote Campaign with much success. I am click on ‘make a pledge,’ you can e-mail “We were already planning on having important to make certain our volunteers grateful for all the hard work everyone has me at [email protected] with ‘pledge’ in the a limited number of volunteers at a time were super safe.” put forth. To all our community members subject line or fill out the form in the ad on in the JCC’s auditorium and meeting Hubal and Marilyn Bell, the chairwoman that have pledged, I want to say ‘yasher page 7 and mail it to the Jewish Federation room,” said Shelley Hubal, executive of the 2021 Campaign, discussed the issue koach.’ I am so proud to be part of this of Greater Binghamton, 500 Clubhouse Rd., director of the Federation. -
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots By Rabbi Binyomin Shlomo Hamburger Synopsis ofvolulnes I-IV Machan Moreshcs Ashkenaz The Institute for German-Jewish Heritage Bnei Brak 2010 Cutting A Boy's Hair Without Doing a Chalaka (Ups herin) The German custom to bring a young boy to the synagogue with a wirnpel (wrapping for the Torah scroll) has no connection whatsoever to the practice of the chalaka (the Arabic term 0h for Upsherin) observed by Sepharadirn and later adopted by many Chasidirn. The custom of holding a special celebration marking the boy's first haircut developed among these groups. The celebration takes place at a specific age, usually three. The festivity is customarily held near the gravesite of a tzadik or in a synagogue. This custom was unknown in ancient Sephardic and Ashkenazic communities. The earliest reports of the chalaka celebration are found in accounts written by Sepharadim early in the period of the Acharonim. Some three centuries later, we find the first indications that the custom had made its way into Chasidic circles. The most important source concerning the chalaka is the account of the celebration in which the Ari-zal is involved. The details of this story are somewhat vague, and it is unclear whether the Ari-zal made a chalaka for his son, or whether the account refers to his disciple, Rabbi Yonatan Sagish. There is also some question as to whether the Ari-zal patrticipated in Lag Ba 'orner events in Meron after his kabalistic insights because the custom to conduct a chalaka on Lag Ba 'orner runs in opposition to the Ari-zal's final ruling that forbade hair cutting during the orner period. -
Jewish Law Research Guide
Cleveland State University EngagedScholarship@CSU Law Library Research Guides - Archived Library 2015 Jewish Law Research Guide Cleveland-Marshall College of Law Library Follow this and additional works at: https://engagedscholarship.csuohio.edu/researchguides Part of the Religion Law Commons How does access to this work benefit ou?y Let us know! Repository Citation Cleveland-Marshall College of Law Library, "Jewish Law Research Guide" (2015). Law Library Research Guides - Archived. 43. https://engagedscholarship.csuohio.edu/researchguides/43 This Web Page is brought to you for free and open access by the Library at EngagedScholarship@CSU. It has been accepted for inclusion in Law Library Research Guides - Archived by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Home - Jewish Law Resource Guide - LibGuides at C|M|LAW Library http://s3.amazonaws.com/libapps/sites/1185/guides/190548/backups/gui... C|M|LAW Library / LibGuides / Jewish Law Resource Guide / Home Enter Search Words Search Jewish Law is called Halakha in Hebrew. Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life. Home Primary Sources Secondary Sources Journals & Articles Citations Research Strategies Glossary E-Reserves Home What is Jewish Law? Need Help? Jewish Law is called Halakha in Hebrew. Halakha from the Hebrew word Halakh, Contact a Law Librarian: which means "to walk" or "to go;" thus a literal translation does not yield "law," but rather [email protected] "the way to go". Phone (Voice):216-687-6877 Judaism classically draws no distinction in its laws between religious and Text messages only: ostensibly non-religious life 216-539-3331 Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities. -
Rebbe Meir People of the Book.Pptx
People of the Book III Rabbi Efrem Goldberg November 26, 2014 Rebbe Meir One of the most important scholars in the development and transmission of the Oral Torah Lived in the second century in Israel Fascinating life story and history Lived in a tumultuous time and led a tumultuous life First, need to understand the historical context… Rebbe Meir - People of the Book III Fall of Judea After the fall of Beitar, the Romans sought to destroy the Jews of Judea. We find references to destruction and restoration of cities throughout Israel in the Talmud. Hadrian sought to destroy not only cities but the religious leadership. Decade after Bar Kochba rebellion which ended c. 148 CE was time of shmad, forced conversion. Rabbis were executed for teaching Torah. Rebbe Meir witnessed the murder of his illustrious teacher, Rebbe Akiva before his very eyes. Rebbe Meir - People of the Book III Fall of Judea Twenty four thousand students of Rebbe Akiva died in a plague. Rebbe Akiva sought to defy the Romans and give semicha to his 5 surviving students (sanhedrin 14a): Rebbe Meir Rebbe Yehudah bar Elai Rebbe Shimon bar Yochai Rebbe Yossi Rebbe Elazar ben Shamua. Rebbe Akiva appointed Rebbe Meir to be the head of the group (Yevamos 62b). He wasn’t able to complete the semicha and so after R’ Akiva’s death, R’ Yehudah ben Bava did (Sanhedrin 14a) The Romans killed R’ Yehudah ben Bava as he ordained Rebbe Meir Rebbe Meir - People of the Book III Fleeing to Babylonia These 5 great Rabbis fled to Babylonia which was part of the Parthian Empire. -
The Talmudic Tradition in Dialogue with Rev. Dr
THE TALMUDIC TRADITION IN DIALOGUE WITH REV. DR. MARTIN LUTHER KING JR. One of the most sacred texts in Jewish tradition is the Talmud which was an ongoing oral tradition that was committed to writing and finally canonized in the sixth Century. The Talmud was designed so that the sacred text was found in the center of the page in large print and later commentaries surrounded the margins of the page. These commentaries explained, asked questions, resolved contradictions and added information. They were actively in conversation with the text. We have borrowed from this format by bringing Dr. King’s I have a dream speech as the sacred text with our rabbinic commentators in “conversation” with many of the concepts found in Dr. King.s address. We have created a conversation that transcends at least three millennia, but is just as fresh as if it happened an hour ago. Below you will find some navigating questions so that you too can join in the conversation with Dr. King, the Hebrew Scriptures, and the Sages of the Jewish Talmud and Midrash. YOUR DREAM NAVIGATOR JOYOUS DAYBREAK TO END THE LONG NIGHT 1) In the Passover Haggadah the metaphor used to describe the journey from slavery to freedom is “from darkness to great light”. How are these metaphors similar? How are they different? 2) How is Jewish emancipation portrayed in the Haggadah as opposed to how it is portrayed in Dr. King’s speech? THE FIERCE URGENCY OF NOW 1) When Dr. King speaks of “the fierce urgency of now” whom does he agree with Hillel or Shammai? 2) How do you understand Shammai’s response to Hillel? To which statements does he respond? 3) Does Shammai necessarily disagree with Hillel? Does Hillel necessarily disagree with Shammai? Can you reconcile their statements, or alternatively can you articulate what exactly they are arguing about? 4) Are you a Hillel or Shammai sympathizer and why? GOD’S CHILDREN 1) When Dr. -
Purim and the “Thrust” to Yerushalayim
SPECIAL PURIM SECTION RABBI MOSHE TARAGIN Ram, Yeshivat Har Eztion ample eye-candy for voyeuristic people Purim and the who passed by the royal gardens. Perhaps the food at this party was glatt kosher but “Thrust” to there are certain events which should be “off limits” to religious people - regardless Yerushalayim of the kashrut level of the food which is served. abbi Shimon Bar Yochai, the great However, participation in an immoral talmudic scholar was questioned party still doesn’t justify such a harsh Rby his students: why were the response. Evidently, there was something Jews of Shushan imperiled by Haman’s far more criminal in this decision to join murderous plan; what possible sin war- the Ahchashverosh and his merry revelers. ranted this devastating and potentially Purim mustn’t be viewed as a “miracle in existential threat? Instead of replying, a bottle”; It can’t be reduced simply to the Rebbi Shimon signaled to his students storyline of a mass-murderer who set his that they should suggest a reason. They sights on Jewish annihilation but whose replied that the Jews were punished for plans were dashed by Divine intervention. participating in royal festivities directed This story has occurred throughout Jewish by Achashverosh. history and Purim isn’t, in this respect that The Achashverosh party wasn’t exactly an exceptional. Without understanding the exhibition of high-minded moral values or broader “historical framework” of Purim, a display of human compassion. Rapacious the miracle feels a bit commonplace. noblemen gorged for a 180-day culinary According to Chazal’s timeline, the miracle orgy while the peasants of the country-side in Shushan occurred AFTER our initial were taxed through the nose to foot the bill return to Israel. -
The Meshalim in the Mekhiltot
Texts and Studies in Ancient Judaism Edited by Maren Niehoff (Jerusalem) Annette Y. Reed (Philadelphia, PA) Seth Schwartz (New York, NY) Moulie Vidas (Princeton, NJ) 176 Lieve M. Teugels The Meshalim in the Mekhiltot An Annotated Edition and Translation of the Parables in Mekhilta de Rabbi Yishmael and Mekhilta de Rabbi Shimon bar Yochai With the assistance of Esther van Eenennaam Mohr Siebeck Lieve M. Teugels, born 1965; 1994 PhD; 2000-02 visiting professor at the Jewish Theological Seminary in New York; currently professor of Jewish Studies at the Protestant Theological Uni- versity in Amsterdam; involved in a research project on parables in early Jewish and early Chris- tian literature, funded by the Netherlands Organisation for Scientific Research (NWO). orcid.org/0000-0002-0013-782X Esther Van Eennennaam, born 1990; BA in Theology & Religious Studies, Utrecht Univer- sity; currently master’s studies in Religion & Society, Utrecht University; involved with Pardes, an organisation concerned with the study of Jewish sources. ISBN 978-3-16-155648-7 / eISBN 978-3-16-156346-1 DOI 10.1628/978-3-16-156346-1 ISSN 0721-8753 / eISSN 2568-9525 (Texts and Studies in Ancient Judaism) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2019 Mohr Siebeck Tübingen. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations and storage and processing in electronic systems. -
Judaism Organized Concepts of Life and Organicity in German-Jewish Scholarship During the Nineteenth Century
UNIVERSITY OF AMSTERDAM Judaism Organized Concepts of Life and Organicity in German-Jewish Scholarship during the Nineteenth Century Student Diederik Broeks Student ID 10049444 Supervisor prof. dr. I.E. Zwiep Second reader dr. A.K. Mohnkern Word count 19456 MA-Thesis Hebrew and Jewish Studies (Middle Eastern Studies) TABLE OF CONTENTS Abstract ............................................................................................................................. 3 Introduction: Conceptions of life in Jewish scholarship .................................................. 5 General introduction ..................................................................................................... 5 Research question ......................................................................................................... 6 Structure ........................................................................................................................ 8 Romantic Trends and Imagery in Judaism ................................................................... 8 On the phrase ‘Wissenschaft des Judentums’ ............................................................. 11 Notes on translation .................................................................................................... 12 Chapter 1: Cultivation and Harvest ................................................................................ 14 1.1 Reproducing Judaism: Leopold Zunz ................................................................... 14 1.2 An Overgrown Garden: