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Rav Yisroel Abuchatzeira, Baba Sali Zt”L
Issue (# 14) A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1) Parshas Bo Kedushas Ha'Levi'im THE TEFILLIN OF THE MASTER OF THE WORLD You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel... (Shemos 12:27) The holy Berditchever asks the following question in Kedushas Levi: Why is it that we call the yom tov that the Torah designated as “Chag HaMatzos,” the Festival of Unleavened Bread, by the name Pesach? Where does the Torah indicate that we might call this yom tov by the name Pesach? Any time the Torah mentions this yom tov, it is called “Chag HaMatzos.” He answered by explaining that it is written elsewhere, “Ani l’dodi v’dodi li — I am my Beloved’s and my Beloved is mine” (Shir HaShirim 6:3). This teaches that we relate the praises of HaKadosh Baruch Hu, and He in turn praises us. So, too, we don tefillin, which contain the praises of HaKadosh Baruch Hu, and HaKadosh Baruch Hu dons His “tefillin,” in which the praise of Klal Yisrael is written. This will help us understand what is written in the Tanna D’Vei Eliyahu [regarding the praises of Klal Yisrael]. The Midrash there says, “It is a mitzvah to speak the praises of Yisrael, and Hashem Yisbarach gets great nachas and pleasure from this praise.” It seems to me, says the Kedushas Levi, that for this reason it says that it is forbidden to break one’s concentration on one’s tefillin while wearing them, that it is a mitzvah for a man to continuously be occupied with the mitzvah of tefillin. -
Toolkit for Genizah Scholars: a Practical Guide for Neophytes
EAJS SUMMER LABORATORY FOR YOUNG GENIZAH RESEARCHERS Institut für den Nahen und Mittleren Osten, Ludwig-Maximilians-Universität, München, 6–7 September 2017 Toolkit for Genizah Scholars: A Practical Guide for Neophytes Compiled by Gregor Schwarb (SOAS, University of London) A) Introductory articles, general overviews, guides and basic reference works: Encyclopaedia Judaica, 2nd edition, vol. 16, cols. 1333–42 [http://www.jewishvirtuallibrary.org/genizah- cairo]. Stefan REIF et al., “Cairo Geniza”, in The Encyclopedia of Jews in the Islamic World, vol. 1, ed . N. Stillman, Leiden: Brill, 2010, pp. 534–555. Nehemya ALLONY, The Jewish Library in the Middle Ages: Book Lists from the Cairo Genizah, ed. Miriam FRENKEL and Haggai BEN-SHAMMAI with the participation of Moshe SOKOLOW, Jerusalem: Ben-Zvi Institute, 2006 [Hebrew]. An update of JLMA, which will include additional book lists and inventories from the Cairo Genizah, is currently being prepared. Haggai BEN-SHAMMAI, “Is “The Cairo Genizah” a Proper Name or a Generic Noun? On the Relationship between the Genizot of the Ben Ezra and the Dār Simḥa Synagogues”, in “From a Sacred Source”: Genizah Studies in Honour of Professor Stefan C. Reif, ed. Ben Outhwaite and Siam Bhayro, Leiden: Brill, 2011, pp. 43–52. Rabbi Mark GLICKMAN, Sacred Treasure: The Cairo Genizah. The Amazing Discoveries of Forgotten Jewish History in an Egyptian Synagogue Attic, Woodstock: Jewish Lights Publishing, 2011. Adina HOFFMAN and Peter COLE, Sacred Trash: The Lost and Found World of the Cairo Geniza, New York: Nextbook, Schocken, 2010. Simon HOPKINS, “The Discovery of the Cairo Geniza”, in Bibliophilia Africana IV (Cape Town 1981). -
Preparing a Dvar Torah
PREPARING A DVAR TORAH GUIDELINES AND RESOURCES Preparing a dvar Torah 1 Preparing a dvar Torah 2 Preparing a dvar Torah 1 MANY PEOPLE WHO ARE ASKED TO GIVE a dvar Torah don't know where to begin. Below are some simple guidelines and instructions. It is difficult to provide a universal recipe because there are many different divrei Torah models depending on the individual, the context, the intended audience and the weekly portion that they are dealing with! However, regardless of content, and notwithstanding differences in format and length, all divrei Torah share some common features and require similar preparations. The process is really quite simple- although the actual implementation is not always so easy. The steps are as follows: Step One: Understand what a dvar Torah is Step Two: Choose an issue or topic (and how to find one) Step Three: Research commentators to explore possible solutions Step Four: Organize your thoughts into a coherent presentation 1Dvar Torah: literallly, 'a word of Torah.' Because dvar means 'a word of...' (in the construct form), please don't use the word dvar without its necessary connected direct object: Torah. Instead, you can use the word drash, which means a short, interpretive exposition. Preparing a dvar Torah 3 INTRO First clarify what kind of dvar Torah are you preparing. Here are three common types: 1. Some shuls / minyanim have a member present a dvar Torah in lieu of a sermon. This is usually frontal (ie. no congregational response is expected) and may be fifteen to twenty minutes long. 2. Other shuls / minyanim have a member present a dvar Torah as a jumping off point for a discussion. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
The Religious Implications of an Historical Approach to Jewish Studies
DOCUMENT RESUME ED 482 214 SO 035 468 AUTHOR Furst, Rachel TITLE The Religious Implications of an Historical Approach to Jewish Studies. PUB DATE 2001-00-00 NOTE 59p.; Prepared by the Academy for Torah Initiatives and Directions (Jerusalem, Israel). AVAILABLE FROM Academy for Torah Initiatives and Directions,9 HaNassi Street, Jerusalem 92188, Israel. Tel: 972-2-567-1719; Fax: 972-2-567-1723; e-mail: [email protected]; Web site: http://www.atid.org/ . PUB TYPE Reports Descriptive (141) EDRS PRICE EDRS Price MF01/PC03 Plus Postage. DESCRIPTORS Curriculum Development; Discourse Communities; *Jews; *Judaism; *Religion Studies; *Religious Factors; Research Methodology; Scholarship IDENTIFIERS Historical Methods; *Jewish Studies; *Torah ABSTRACT This project examines the religious implications of an approach to "limmudei kodesh" (primarily the study of Talmud) and "halakhah" (an integration of academic scholarship with traditional Torah study and the evaluation of the educational pros and cons of a curriculum built on such a synthesis) .In the concerted effort over the past century to develop a program of "Torah U-Madda" that synthesizes Torah and worldly pursuits, Torah scholars have endorsed the value of secular knowledge as a complimentary accoutrement to the "Talmud Torah" endeavor, but few have validated the application of secular academic tools and methodologies to Torah study or developed a model for such integrated Torah learning. The Torah scholar committed to synthesis seeks to employ historical knowledge and methodological tools in the decoding of halakhic texts as a means of contributing to the halakhic discourse. Traditional "Talmud Torah" does not address the realm of pesak halakhah, but it is nonetheless considered the highest form of religious expression. -
Women, Theater, and the Holocaust FOURTH RESOURCE HANDBOOK / EDITION a Project Of
Women, Theater, and the Holocaust FOURTH RESOURCE HANDBOOK / EDITION A project of edited by Rochelle G. Saidel and Karen Shulman Remember the Women Institute, a 501(c)(3) not-for-profit corporation founded in 1997 and based in New York City, conducts and encourages research and cultural activities that contribute to including women in history. Dr. Rochelle G. Saidel is the founder and executive director. Special emphasis is on women in the context of the Holocaust and its aftermath. Through research and related activities, including this project, the stories of women—from the point of view of women—are made available to be integrated into history and collective memory. This handbook is intended to provide readers with resources for using theatre to memorialize the experiences of women during the Holocaust. Women, Theater, and the Holocaust FOURTH RESOURCE HANDBOOK / EDITION A Project of Remember the Women Institute By Rochelle G. Saidel and Karen Shulman This resource handbook is dedicated to the women whose Holocaust-related stories are known and unknown, told and untold—to those who perished and those who survived. This edition is dedicated to the memory of Nava Semel. ©2019 Remember the Women Institute First digital edition: April 2015 Second digital edition: May 2016 Third digital edition: April 2017 Fourth digital edition: May 2019 Remember the Women Institute 11 Riverside Drive Suite 3RE New York,NY 10023 rememberwomen.org Cover design: Bonnie Greenfield Table of Contents Introduction to the Fourth Edition ............................................................................... 4 By Dr. Rochelle G. Saidel, Founder and Director, Remember the Women Institute 1. Annotated Bibliographies ....................................................................................... 15 1.1. -
Faith Within Reason, and Without Adam Friedmann the Parshah Introduces Us to the He Began to Stray in His Thinking (From Was Never Destined to Have Children
בס“ד Parshat Lech Lecha 11 Cheshvan, 5777/November 12, 2016 Vol. 8 Num. 10 This issue is sponsored by Jeffrey and Rochel Silver in memory of their dear friend, Moe Litwack z”l Faith Within Reason, and Without Adam Friedmann The parshah introduces us to the he began to stray in his thinking (from was never destined to have children. spiritual greatness of Avraham Avinu the idolatry of his surroundings) while However, Ramban (ibid. 15:2) notes that and recounts many of the trials that he was still small and began thinking part of Avraham’s concern stemmed he faced, as well as several day and night… And his heart strayed from his advanced age. Perhaps he interactions that he had with G-d. and understood until he comprehended didn’t merit the miracle required to have Only in the penultimate encounter, the path of truth and understood the a child at that stage. And yet, G-d which describes the brit bein habetarim route of justice using his correct promises that a direct child of Avraham (covenant between the parts) does intellect. And he knew that there is only will inherit him. It is in this moment Avraham speak. Responding to a one G-d and He conducts the spheres that the rational nature of Avraham’s promise from G-d, “I am your and He created everything, and there faith is challenged. In order to maintain protector, your reward is very isn’t any G-d in existence except Him.” his belief in G-d’s promise, Avraham great” (Bereishit 15:1), Avraham It was based on this awareness and the would need to abandon, at least in this expresses concern about his lack of conviction in the truth of his detail, his rational assumptions and progeny: “My Lord G-d, what can you philosophical analyses that Avraham move forward purely on the basis of his give me? I go childless…” (ibid. -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
Documents in the Firkovich Collection: Valuable Sources on the History of the Jewish Communities in Europe and the Middle East from the 12Th to the 19Th Century
Karaite Archives 2 (2014), pp. 201–220 Documents in the Firkovich Collection: Valuable Sources on the History of the Jewish Communities in Europe and the Middle East from the 12th to the 19th century Olga Vasilyeva National Library of Russia Abstract The paper1 presents a survey of the manuscript collections of Abraham Firkovich, and, in particular, of the handwritten documents it contains in Hebrew, Arabic, West- Russian and other languages. These historical documents belonged to the Karaite (mostly of Lithuania), Rabbanite and Samaritan communities, and reflect their life in Europe and the Middle East from the 12th to the 19th century. These historical sources were included in different library funds and described in several inventory hand- lists; some archival materials have been presented in printed catalogues, and many items have been published and translated into European languages. In the paper, a brief survey of the documents is given, as well as the history of their acquisition by Firkovich and the history of their cataloguing and research over the past 150 years. Keywords Abraham Firkovich, Karaites, documental sources, Troki. The manuscript collection of Abraham Firkovich (1787–1874),2 which is housed in the National Library of Russia in St. Petersburg, numbers 20,395 items, mostly codices and fragments along with a number of documents. This paper will address the following questions: how many documents does the collection contain and how old are they; in what languages and where were 1 The paper was read at the conference “Cultures in Conversation: Asian Languages and Culture”, held by Adam Mickiewicz University (Poznan) on October, 28–30, 2013. -
990-PF Return of Private Foundation
Return of Private Foundation OMB No 1545-0052 Form 990-PF or Section 4947(a)(1) Trust Treated as Private Foundation Do not enter social security numbers on this form as it may be made public. M015 Department of the Treasury ► Internal R venue Service ► Information about Form 990-PF and its separate instructions is at www.irs.gov/form990 For calendar year 2015 or tax year beg innin g and endin g Name of foundation A Employer identification number CHUBB C HARITABLE FOUNDATION Number and street (or P O box number if mail is not delivered to street address) Room/suite 26-2456949 436 WALNUT STREET, WA09C B Telephone number (see instructions) City or town State ZIP code PHILADELPHIA PA 19106 215-640-1000 Foreign country name Foreign province/state/county Foreign postal code I q C If exemption application is pending, check here ► q q G Check all that apply, Initial return q Initial return of a former public charity D 1. Foreign organizations, check here ► q Final return q Amended return 2. Foreign organizations meeting the 85% test, q q Address change Q Name change check here and attach computation ► H Check type of organization Section 501(c)(3) exempt private foundation E If private foundation status was terminated under q section 507(b)(1)(A), check here ► q Section 4947 (a)( 1 ) nonexem pt charitable trust Other taxable p rivate foundation Fair market value of all assets at J Accounting method © Cash q Accrual F If the foundation is in a 60-month termination q end of year (from Part fl, co/ (c), q Other (specify) under section 507(b)( 1)(B), check here ------------------------- ► '9 line 10; t . -
Borders, Breasts, and Bibliography
Borders, Breasts, and Bibliography Borders, Breasts, and Bibliography By Elliott Horowitz Dan Rabinowitz has provided us which a characteristically learned pre-Passover post on the Prague 1526 Haggadah, specifically concerning the illustrations on its borders, and from those borders continues on to the always contentious subject of breasts, a bare set (or rather, two bare sets) of which he claims may be found on the title page of that edition. Indeed, on both the right and left borders of the title page may be found rather curious figures with non-human faces but quite human- looking breasts; yet those breasts are not bare, but rather bound in form-fitting corsets from which the nipples peek out. Readers may search on their own, online or elsewhere, for images of such nipple -revealing bodices, which were popular in English masque costumes of the early seventeenth century,[1] but I will provide only a quotation from the celebrated English traveler Fynes Moryson (1566-1630) on the women of late sixteenth-century Venice who “weare gowns, leaving all of the neck and brest bare, and they are closed before with a lace….they show their naked breasts, and likewise their dugges, bound up and swelling with linnen, and all made white by art.”[2] Here is the title page:: From the breasts on the borders of the Prague Haggadah’s title page Rabinowitz moves on to the less contentious pair to be found in the Haggadah itself, appropriately accompanying the quotation from Ezekiel 16. He charitably notes that “both Charles Wengrov and Elliot[t] Horowitz have pointed to earlier manuscript antecedents of Prague’s usage of such illustrations,” but then takes issue with “Hor[o]witz’s contention that Spanish Jews were less accepting of such displays.” To that end he presents, in living color, two panels from the so-called “Sarajevo Haggadah,” illustrated in fourteenth-century Spain, depicting “a bare-breasted Eve,” and another illustration from the “Golden Haggadah,” – of similar provenance – depicting female bathers in a scene of the finding of Moses. -
After Chabad: Enforcement in Cultural Property Disputes
Comment After Chabad: Enforcement in Cultural Property Disputes Giselle Barciat I. INTRODUCTION Cultural property is a unique form of property. It may be at once personal property and real property; it is non-fungible; it carries deep historical value; it educates; it is part tangible, part transient.' Cultural property is property that has acquired a special social status inextricably linked to a certain group's identity. Its value to the group is unconnected to how outsiders might assess its economic worth. 2 If, as Hegel posited, property is an extension of personhood, then cultural property, for some, is an extension of nationhood. Perhaps because of that unique status, specialized rules have developed, both domestically and internationally, to resolve some of the legal ambiguities inherent in "owning" cultural property. The United States, for example, has passed numerous laws protecting cultural property4 and has joined treaties and participated in international conventions affirming cultural property's special legal status.5 Those rules focus primarily on conflict prevention and rely upon t Yale Law School, J.D. expected 2013; University of Cambridge, M.Phil. 2009; Harvard University, A.B. 2008. Many thanks to Professor Amy Chua for her supervision, support, and insightful comments. I am also grateful to Camey VanSant and Leah Zamore for their meticulous editing. And, as always, thanks to Daniel Schuker. 1. The United Nations Educational, Scientific, and Cultural Organization (UNESCO) Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property (1970 UNESCO Convention) defines cultural property as "property which, on religious or secular grounds, is specifically designated by each State as being of importance for archaeology, prehistory, history, literature, art or science." 1970 UNESCO Convention art.