The Monzon Family History in Jerusalem
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The Challenge of Halakhic Innovation
The Challenge of Halakhic Innovation Benjamin Lau Bio: Rabbi Dr. Benjamin Lau is director of the Center for Judaism and Society and the founder of the Institute for Social Justice, both at Beit Morasha of Jerusalem. He is Rabbi of the Ramban synagogue in Jerusalem, and author of a multi-volume Hebrew series, Hakhimim, which was recently published in English as The Sages. Abstract: This article defines a vision of halakhah and the rabbinate that identifies with modern life and works to advance religious life within Israel and Western societies. It argues for a halakhah and a rabbinate that is sensitive to Kelal Yisrael, Zionism and Israeli democracy, the interests of women, the handicapped and that can speak to all Jews. It wishes to return Torah its original domain—every aspect of human life. A Forum of Modern Orthodox Discourse Orthodox Modern of Forum A The author rejects the superiority of halakhic stringency and advocates M e o r o t the use of hiddush to confront the realities of modern life, seeing the former as traditional halakhic methodology. Meorot 8 Tishrei 5771 © 2010 A Publication of Yeshivat Chovevei Torah Rabbinical School The Challenge of Halakhic Innovation* Benjamin Lau “Torah Blends Well With the Land”: Modernity as a Value in the World of Torah This article1 is written following an extended broken out among various streams of Religious series of attacks against the segment of the Zionism, and most recently the modern stream religious community and its rabbinic leadership has been classified as ―neo-reformers.‖ Not that identifies with modernity and works to content with that terminology, the (right wing) advance halakhic life within the Israeli and advocates have sought to follow in the path of Western context. -
A City Carved of Stone an Architectural Treatise on Jerusalem’S Search for Monumentality Ari Lewkowitz
DRUM note: Images have been removed from this paper due to copyright restrictions A City Carved of Stone An Architectural Treatise on Jerusalem’s Search for Monumentality Ari Lewkowitz “To provide meaningful architecture is not to parody history but to articulate it” Daniel Libeskind Ari Lewkowitz JWST409L Professor Cooperman Capital cities, for their own sake and that of the greater nation, maintain a synergy of historical relevance and a future-seeking pragmatism through their architectural design. The city of Jerusalem is no exception. Imbued in its post-1967 development is a certain sympathy for the past in order to massage long-standing notions and images of Jerusalem as an “ideal” city, deserving of various levels of preservation. More precisely, there is a politicized agenda of ethno-nationalist pride in much of the city’s newly built structures directly manifested through the use of monumentality. In order to better understand monumentality, it is important to analyze the current status of monumental architecture and its respective role in ancient civilizations. As part of a larger manifesto on this particular topic, Sigfried Geidion, Jose Luis Sert, and Fernand Leger, pioneering modernist architectural critics from the first half of the 20th century, compiled a short list entitled, “9 Points of Monumentality.” In it, the authors claimed that monuments are “symbols for [man’s] ideals, for their aims, and for their actions…They have to satisfy the eternal demand of the people for translation of their collective force into symbols” (1943). This strikes upon a major component of this debate, that monumentalizing goes far beyond a singular person, regional place, or specific event, and attempts to capture a combined pathos of the community- however widespread that community wants to be defined. -
A Letter to Zlatko Kopljar on the Occasion of the Work
GALERIE ISABELLA CZARNOWSKA A letter from Ory Dessau to Zlatko Kopljar on the occasion of the work “K19” Artist Zlatko Kopljar was invited to present his vertical-rectangular brick structures in the circular space of The Barrel Gallery in Zagreb. The structures are made with a particular kind of bricks, manufactured during World War Two in Jasenovac camp, outside Zagreb, by prisoners. After the war the people from the surrounding villages were taking those bricks and used them as building blocks for their houses. Eventually, Kopljar decided to keep the space of the gallery empty and constructed the structures, brick by brick, in front of the building, around the fountain. The following text is written in the form of a personal letter, which I delivered to Kopljar on the evening of the opening. Dear Zlatko, I decided to write you this personal letter because I cannot simply inhabit a critical external stance in relation to your work. When it comes to K19, being a Jewish Israeli, third generation of survivors, makes it impossible for me to judge and interpret it from the outside. My thoughts are moving around and go back and forth to many different directions, when associated with your K19, which I find ethical as much as conceptual, a personal gesture as much as a theoretical gesture. One of the directions my thoughts go through includes a story I want to share with you on architect Louis Kahn and his 1968 revolutionary proposal for the restoration of the ruined Hurva Synagogue in the Jewish quarter of old Jerusalem, a proposal that was never put into effect, that remained a pure concept. -
Annual Report 2016-17
The Schechter Institutes, Inc. ANNUAL REPORT 2016-2017 מכון שכטר למדעי היהדות The Schechter Institutes, Inc. is a not for profit (501-c-3) organization dedicated to the advancement of pluralistic Jewish education. The Schechter Institutes, Inc. provides support to four non-profit organizations based in Jerusalem, Israel and forms an educational umbrella that includes: ■ Schechter Institute of Jewish Studies, the largest M.A. program in Jewish Studies in Israel with 500 Israeli students and more than 1600 graduates. ■ Schechter Rabbinical Seminary is the international rabbinical school of Masorti Judaism, serving Israel, Europe and the Americas. ■ TALI Education Fund offers a pluralistic Jewish studies program to 48,000 children in 325 Israeli secular public schools and kindergartens. ■ Midreshet Yerushalayim provides Jewish education to Jewish communities throughout Ukraine. ■ Midreshet Schechter offers adult Jewish education Bet Midrash frameworks throughout Israel. ■ Neve Schechter-Legacy Heritage Center for Jewish Culture in Neve Zedek draws 15,000 Tel Avivans every year to concerts, classes, cultural events and art exhibits. Written and edited by Linda Price Photo Credits: Felix Doktor, Olivier Fitoussi, Avi Hayun, Moriah Karsagi-Aharon, Jorge Novominsky, Linda Price, Matan Shitrit, Ben Yagbes, Yossi Zamir Graphic Design: Stephanie and Ruti Design Shavua Tov | A Good Week @ Schechter Table of Contents Letters from the Chair and the President 2 A Good Week @ Schechter 4 Schechter Institute Graduate School 10 Scholarship for the Community -
Designing the Western Wall Plaza: National and Architectural Controversies*
Designing the Western Wall Plaza: National and Architectural Controversies* ALONA NITZAN-SHIFTAN Massachusetts Institute of Technology, Center for Advanced Studies in the Visual Arts Immediately after Israel captured Jerusalem's Old City during the contending ideologes, but also take, in the forms, compositions and 1967 war it bulldozed the Mugharbe Quarter off the area adjacent to techniques they suggest, distinct positions in fierce national and the\Vestern\Vall. National, municipal and military authorities agreed archtectural debates. that the corridor between the neighborhood and thewall was too narrow Moshe Safdie's 1974 design proposal alone had generated two for a nation to gather and 'meet its past.' Once the post war stream of ministerial committees which reached opposing conclusions, extensive pilgrims reduced, Israelis were taken by surprise. The central assembly public hearings, and a 1980 revised version of the archtect. Like all space of the State of Israel, and the holiest site for Jews since Titus other proposals, it was never executed. Since ths design became the destroyed Herod's SecondTemple in A.D. 70, became an amorphous measure cord for other projects, it forms the spine of my dwussion. field of debris and awesome stones. fig. 2. Moshe Sajd~e,hrst design proposal for the Western Woll Plaza, 1971. Safdie's design, whch extended over 60000 square meters, created a huge hierarchcal theater of descending cubes. It was inspired by hg. I. Arthur Kutcher, Exlsnng cond~tlonof the Western Woll enurons Yosephus Plavius description of Herod's Jerusalem as well as by the Captivated by the site, archtects harried to propose designs for the Oriental vernacular of the city. -
PDF (Volume 1)
Durham E-Theses The old city of Jerusalem: aspects op the development op a religious centre Hopkins, W. J. How to cite: Hopkins, W. J. (1969) The old city of Jerusalem: aspects op the development op a religious centre, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/8763/ 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 Summary It is generally recognised that the Old City of Jerusalem is first and foremost a religious centre of great importance in Judaism, Christianity and Islam. Yet the exact nature of the impact of roHgi nn on± the geography of the city is not so clearly known. The way in which religion through the pilgrim trade has over the centuries permeated into the general economy of the city would suggest that the influence of this factor is large. -
Torah She-Ba'al
SHALOM HARTMAN INSTITUTE Elu v'Elu: Two Schools of Halakha Face Off On Issues of Human Autonomy, Majority Rule And Divine Voice of Authority By Noam Zion Contents Copyright © 2008 Shalom Hartman Institute, Jerusalem, Israel 1 hartman.org.il | [email protected] Elu v'Elu: Two Schools of Halakha Face Off On Issues of Human Autonomy, Majority Rule And Divine Voice of Authority1 By: Noam Zion Table of Contents Introduction – the Rabbinic Revolution – the Rule of the Interpreters 3 A. Two Great Debates of the Schools of Hillel / Shammai and the Bat Kol: Comparing TB Eruvin 13b and TB Baba Metzia 59a-b 7 B. Can Later Rabbinic Creativity Transcend Its Origins? Moshe Struggles to Understand his Spiritual Heir, Akiva (TB Menachot 29b) 16 C. The Power to Exclude from the Debate: Why Do the Rabbis Excommunicate Eliezer? 20 D. What is the Divine Perspective on the Eliezer / Yehoshua Debate? 21 E. Bat Kol: What is the Relationship between God’s Revelation and Halachic Decision-making? (TB Baba Metzia 59 and Eruvin 13b) 24 F. What is the Significance of Hillel’s Moral Virtues? Granting Priority to Hillel’s School over Shammai’s (TB Eruvin 13a) 26 G. Pluralism versus Monism in the Search for Truth and the Relationship to the Other’s View 29 H. Eliezer’s Crisis of Conscience: How Can We Be Obligated to Follow a “Wrong” Decision Made by the Rabbis because They Constitute the Majority? 40 I. Living with Disagreement: The Culture of Controversy – What are the Limits of Unity and of Diversity within a Common Community? Three Theories of Tolerance 43 1 Summarized based on Moshe Halbertal lectures to TICHON on Interpretation, Avi Sagi’s Elu vElu, and on Aviezer Ravitsky, “The Question of Toleration in Jewish Tradition: Between Pluralism and Paternalism” in Bein Samchut l’Autonomia, edited by Avi Sagi, Zeev Safrai p. -
Hurva Synagogue in the Jewish Quarter of the Old City of Jerusalem, I Wasn’T Expecting the Magnificent Grandeur That Awaited Us
FallJA.qxd:Layout 1 7/28/10 12:33 PM Page 46 PhotoEssay By Toby Klein Greenwald Return to theHurva Photos: Toby Klein Greenwald When I had the occasion to attend the brit milah of a family member this year on Yom Ha’atzmaut in the renovated Hurva Synagogue in the Jewish Quarter of the Old City of Jerusalem, I wasn’t expecting the magnificent grandeur that awaited us . ixty-two years after the destruction centuries, the Hurva hosted the in- Kook reportedly arose from his chair Sof the synagogue by the Jordani- stallation of Rabbi Avraham Yitzhak and repeated the words, emphasizing ans during Israel’s War of Inde- HaKohen Kook as chief rabbi of the them. This was an event that made pendence, the Hurva, once the largest Land of Israel, at which time Rav waves, since Rav Kook was voicing his and most impressive synagogue in the Kook said that the synagogue had a view that there should be no capitula- Land of Israel, has been rebuilt and re- special holiness, in addition to the ho- tion on the subject of the sovereignty of stored to its former glory. liness of Jerusalem. the Jews in the Land of Israel. The Jewish landmark in Jerusalem Sir Herbert Samuel, a Jew and But since the destruction of the in the nineteenth and early twentieth Britain’s high commissioner of Hurva by the Jordanian Arab Legion, Palestine, was once invited to read the the Hurva had become a symbol of the haftarah for Shabbat Nachamu from destruction of the entire Jewish Quar- Toby Klein Greenwald is a journalist, pho- the bimah. -
The Hurva Synagogue
XII JERUSALEM SCENES The Hurva Synagogue Adjacent to the central square of the Jewish Quarter of the Old City of Jerusalem an arch of Jerusalem limestone links two parts of the remains of an old building. This is the Hurvah Synagogue, a name derived from the Hebrew word harev, ‘ruin’. Although we think of the return of the Jews to the land, and to Jerusalem in particular, as being something which began towards the end of the nineteenth century, groups of Jews came to live in Jerusalem in earlier times, and the Hurvah Synagogue has its origins in one such return. In 1700 a large group of Jews from Central and Eastern Europe came to Jerusalem under the leadership of Rabbi Judah Hasid. They borrowed money from local Arabs and built themselves a synagogue and living quarters. Being very poor they were unable to repay the money, and in 1721 the syna- gogue was burnt down. The ruins were referred to as ‘Hurvat Rabbi Judah Hasid’, ‘The Ruins of Rabbi Judah Hasid’, hence the name of the synagogue. It was not until the early nineteenth century that further groups of Ashkenazi (European) Jews came to live in Jerusalem. The synagogue they initially built was not big enough, and in 1852 the British Jew Sir Moses Montefiore obtained permission from the Turkish authorities to build a much bigger structure on the site of the old Hurvah Synagogue. This was an imposing structure and became the centre of Ashkenazi worship in Jerusalem, although its significance declined during the years of the British mandate as many more Jews came to live outside the Old City. -
Hoffman V. Director of the Western Wall
HCJ 257/89 HCJ 2410/90 1. Anat Hoffman 2. Dr. Bonna Haberman 3. Dr. Judith Green 4. Rendel Fine Robinson v. 1. Director of the Western Wall 2. Ministry of Religious Affairs 3. Chief Rabbinate of Israel 4. Minister of Religious Affairs 5. Minister of Justice 6. Commander of the Old City Police Precinct, Israel Police, Jerusalem 7. Commander of the Jerusalem District, Israel Police 8. Israel Police 9. Sephardic Association of Torah Guardians – Shas Movement 10. Rabbi Simcha Miron 11. Agudat HaChareidim – Degel HaTorah 12. Rabbi Avraham Ravitz HCJ 257/89 1. Susan Alter 2. Professor Susan Aranoff 3. Professor Phyllis Chesler 4. Rivka Haut 5. Professor Norma Baumel Joseph 6. Professor Shulamit Magnus 7. International Committee for Women of the Wall, Inc. v. 1. Minister for Religious Affairs 2. Director of the Western Wall 3. Commissioner of the Israel Police 5. Attorney General HCJ 2410/90 H. Kadesh, U. Ganor for the Plaintiffs in HCJ 257/89; N. Arad, Director of the High Court of Justice Department of the State Attorney’s Office for Respondents 1-8 in HCJ 257/89 and the Respondents in HCJ 2410/90; Z. Terlo for Respondents 9-12 in HCJ 257/89; A. Spaer for the Petitioners in HCJ 2410/90. The Supreme Court sitting as High Court of Justice [January 26, 1994] Before President M. Shamgar, Deputy President M. Elon, Justice S. Levin Facts: The two petitions concern the arrangements for prayer in the Western Wall Plaza in Jerusalem. The Petitioners request to conduct prayer services in the Western Wall Plaza, while carrying Torah scrolls and wearing tallitot [prayer shawls]. -
The Sheikh Jarrah Affair: the Strategic Implications of Jewish Settlement in an Arab Neighborhood in East Jerusalem
The Jerusalem Institute for Israel Studies Established by the Charles H. Revson Foundation The Sheikh Jarrah Affair: The Strategic Implications of Jewish Settlement in an Arab Neighborhood in East Jerusalem Yitzhak Reiter and Lior Lehrs 2010 The JIIS Studies Series no. 404 The Sheikh Jarrah Affair: The Strategic Implications of Jewish Settlement in an Arab Neighborhood in East Jerusalem Yitzhak Reiter and Lior Lehrs © 2010, The Jerusalem Institute for Israel Studies The Hay Elyachar House 20 Radak St., 92186 Jerusalem http://www.jiis.org.il E-mail: [email protected] Table of Contents The Authors ........................................................................................................ 5 Summary............................................................................................................. 6 Introduction.......................................................................................................11 Part A – Historical, Political, and Legal Background................................... 13 1. The Histories of Sheikh Jarrah and Shimon HaTzadik ............................... 13 2. The Use of Symbols of Heritage and Holiness............................................ 20 7KH*HRSROLWLFDO6LJQL¿FDQFHRIWKH1HLJKERUKRRG ................................... 22 4. Proprietary and Legal Issues Behind the Displacement of Palestinian Families..................................................................................... 23 5. The Eviction of Palestinian Residents ........................................................ -
The Western Wall: Halachos and Parameters the Western Temple Wall?
The Institute for Dayanim And under the auspices of Beis Horaah in memory of Baruch and Bracha Gross Terumah 5777 349 Dear Reader, This week’s article discusses the parameters and the laws of the “Speak to the Children of Western Wall. The Wall is often referred to as the “remnant of Israel and have them take for the Temple,” but is it really a remnant? What are the halachos for approaching the Wall? Is it permitted to press one’s fingers Me a terumah. From every between its stones? And what are the halachos regarding man whose heart impels him deriving benefit from the Wall? These questions, among others, to generosity shall you take My are discussed in this week’s article. terumah” (Shemos 25:2). This week’s Q & A addresses the issue of when is best to give the The emphasis of this passage, Shabbos derasha in Shul. and of the following passages, is on the voluntary nature of The Western Wall: the contribution: Time and again, the pasuk mentions Halachos and Parameters “generosity of the heart.” The Parashas Terumah describes the stages in the construction of the building of the Mishkan rested Mishkan (Tabernacle), the construction that served the Children of upon donor munificence. Israel during their journeys in the wilderness. On the other hand, however, The commandment to construct the Tabernacle uses the word the instruction is given as a Mikdash: “You shall build a Mikdash for Me, and I shall dwell command: “Take for Me a among you” (Shemos 25, 8). Rabbeinu Bachya explains that terumah,” and even the word the Tabernacle is also termed Mikdash (Temple), because it was “take” itself, by contrast with fashioned according to the spiritual model of “Upper Mikdash.” the more expected “give,” We take the opportunity to discuss the halachos of the Kosel implies a certain imperative.