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Yeshiva University AP Style Guide
Yeshiva University Style Guide Members of Yeshiva University’s office of Marketing & Communications produces multi- media materials for distribution to employees, external media and multiple constituencies such as alumni, donors and community leaders. Marketing & Communications, and others in the University producing such materials, should adhere to journalistic style standards as outlined by The Associated Press (AP) in The Associated Press Stylebook with special attention given to the unique needs of universities—specifically those relating to our own Yeshiva University community. The following style guidelines specifically address branding consistency; quality; personality; tone; and key messages for Yeshiva University and may be exceptions to AP style that should be practiced in all mediums. The Merriam-Webster Dictionary is the preferred reference for English spelling and punctuation. It can be searched online (for free) at: www.merriam-webster.com. Academic Degrees Use the possessive (’s) for bachelor’s degree and master’s degree but not with associate degree. There is no possessive in Bachelor of Arts or Master of Science (note the use of upper case). When abbreviating degrees, do not use periods, e.g. BA, JD, PhD, LLM, but set multiples off by commas. Do not capitalize majors, programs, specializations or concentrations of study when they are not part of an official department name or title. (NOTE: the exception is for English and foreign languages). When referring to the conferral of a degree, do not include “doctoral” or the word “recipients” for multiple awards. Examples: She received a bachelor's degree in history; She majored in economics; He is a French major; Governor Cuomo received an honorary degree from Yeshiva University; Honorary degrees were awarded to Governor Cuomo and Elliot Gibber. -
Rabbi Eliezer Levin, ?"YT: Mussar Personified RABBI YOSEF C
il1lj:' .N1'lN1N1' invites you to join us in paying tribute to the memory of ,,,.. SAMUEL AND RENEE REICHMANN n·y Through their renowned benevolence and generosity they have nobly benefited the Torah community at large and have strengthened and sustained Yeshiva Yesodei Hatorah here in Toronto. Their legendary accomplishments have earned the respect and gratitude of all those whose lives they have touched. Special Honorees Rabbi Menachem Adler Mr. & Mrs. Menachem Wagner AVODASHAKODfSHAWARD MESORES A VOS AW ARD RESERVE YOUR AD IN OUR TRIBUTE DINNER JOURNAL Tribute Dinner to be held June 3, 1992 Diamond Page $50,000 Platinum Page $36, 000 Gold Page $25,000 Silver Page $18,000 Bronze Page $10,000 Parchment $ 5,000 Tribute Page $3,600 Half Page $500 Memoriam Page '$2,500 Quarter Page $250 Chai Page $1,800 Greeting $180 Full Page $1,000 Advertising Deadline is May 1. 1992 Mall or fax ad copy to: REICHMANN ENDOWMENT FUND FOR YYH 77 Glen Rush Boulevard, Toronto, Ontario M5N 2T8 (416) 787-1101 or Fax (416) 787-9044 GRATITUDE TO THE PAST + CONFIDENCE IN THE FUTURE THEIEWISH ()BSERVER THE JEWISH OBSERVER (ISSN) 0021 -6615 is published monthly except July and August by theAgudath Israel of America, 84 William Street, New York, N.Y. 10038. Second class postage paid in New York, N.Y. LESSONS IN AN ERA OF RAPID CHANGE Subscription $22.00 per year; two years, $36.00; three years, $48.00. Outside of the United States (US funds drawn on a US bank only) $1 O.00 6 surcharge per year. -
Posmvist Rhetoric and Its Functions in Haredi Orthodoxy
posmviST rhetoric and its functions in haredi orthodoxy AlanJ. Yuter Haredi, or so-called "ultra-Orthodox/ Jewry contends that it is the most strictand thereforethe most authenticexpression of JewishOrtho doxy. Its authenticity is insured by the devotion and loyalty of its adherents to its leading sages or gedolim, "great ones." In addition to the requirementsof explicit Jewish law, and, on occasion, in spite of those requirements, theHaredi adherent obeys theDaas Torah, or Torah views ofhis or hergedolim. By viewingDaas Torah as a normwithin theJewish legal order,Haredi Judaismreformulates the Jewish legal order inorder to delegitimize thosehalakhic voiceswhich believe thatJewish law does not a require radical countercultural withdrawal from the condition ofmoder nity.According toHaredi Judaism,the culture which Eastern European Jewryhas createdto safeguardthe Torah must beguarded so thatthe Torah observance enshrined in that culture is not violated. Haredi Judaism, often called "ultra-Orthodox Judaism,"1 projects itself as the most strict and most authentic expression in contempo as rary Jewish life. This strictness is expressed in behavior patterns well as in the ideology which supports these patterns. Since Haredi as in culture regards itself the embodiment of the Judaism encoded canon the "Book," or the sacred literary of Rabbinic Judaism, the JewishPolitical Studies Review 8:1-2 (Spring 1996) 127 This content downloaded by the authorized user from 192.168.72.231 on Tue, 20 Nov 2012 06:41:14 AM All use subject to JSTOR Terms and Conditions 128 Alan /. Yuter canon explication of the Haredi reading of Rabbinic Judaism's yields a definition of Haredi Judaism's religious ideology. -
2021-2022 the Commentator
HE OMMENTATOR T The Independent C Student Newspaper of Yeshiva University VOL. LXXXVII TUESDAY, AUGUST 31, 2021 ISSUE NO. 1 Students Return to Campus With Nearly No COVID-Restrictions By SEFFI JONAS This article was published online on August 29. Yeshiva University undergraduates re- turned to campus with nearly no COVID- restrictions on Wednesday, Aug. 25, when the fall semester began. Student council leaders and the Office of Student Life (OSL) organized the back-to-school programming. Last semester, about 550 students lived on campus. Those students were required to wear masks and receive a negative PCR test twice weekly. For the 2021-22 academic year, students only needed proof of vac- cination and a negative PCR test to return to campus, without further COVID testing. Unvaccinated students who were granted exception from the vaccine requirement have stricter guidelines. Superstorm Henri, which made landfall on Sunday, Aug. 22, delayed moving into the dorms for some of the student body. Despite the storm, orientation commenced that same Sunday evening. OSL provided students with several op- portunities to do chessed during the first week back on campus. Students pack- aged kosher Rosh Hashanah packages for American military service members. During YESHIVA UNIVERSITY Continued on Page 3 Students at Beren Campus YU Faculty Council Calls for Mandatory Indoor Judge Denies Masking as Fall Semester Begins Plaintiffs’ mandate be set for all indoor interactions,” Three days later, on Friday, Aug. 27, Request By SRULI FRUCHTER the resolution said, “providing our students Associate Dean of Students Joe Bednarsh and faculty the same protection that is pro- wrote in an email that three students — one Requiring YU In an emergency meeting on Tuesday vided for the vast majority of students and from Beren and two from Wilf— tested posi- night, Aug. -
Derech Hateva 2018.Pub
Derech HaTeva A Journal of Torah and Science A Publication of Yeshiva University, Stern College for Women Volume 22 2017-2018 Co-Editors Elana Apfelbaum | Tehilla Berger | Hannah Piskun Cover & Layout Design Shmuel Ormianer Printing Advanced Copy Center, Brooklyn, NY 11230 Acknowledgements The editors of this year’s volume would like to thank Dr. Harvey Babich for the incessant time and effort that he devotes to this journal. Dr. Babich infuses his students with a passion for the Torah Umadda vision and serves as an exemplar of this philosophy to them. Through his constant encouragement and support, students feel confident to challenge themselves and find interesting connections between science and Torah. Dr. Babich, thank you for all the effort you contin- uously devote to us through this journal, as well as to our personal and future lives as professionals and members of the Jewish community. The publication of Volume 22 of this journal was made possible thanks to the generosity of the following donors: Dr. and Mrs. Harvey Babich Mr. and Mrs. Louis Goldberg Dr. Fred and Dr. Sheri (Rosenfeld) Grunseid Rabbi and Mrs. Baruch Solnica Rabbi Joel and Dr. Miriam Grossman Torah Activities Council YU Undergraduate Admissions We thank you for making this opportunity possible. Elana Apfelbaum Tehilla Berger Hannah Piskun Dedication We would like to dedicate the 22nd volume of Derech HaTeva: A Journal of Torah and Science to the soldiers of the Israel Defence Forces (IDF). Formed from the ashes of the Holocaust, the Israeli army represents the enduring strength and bravery of the Jewish people. The soldiers of the IDF have risked their lives to protect the Jewish nation from adversaries in every generation in wars such as the Six-Day War and the Yom Kippur War. -
The Maccabeats
"STUDY WELL FOR "BUT ALSO, LIKE, FINALS, CHILL OUT. EVERYONE!" HE OMMENTATOR YOU'LL BE FINE!!" T The Independent C Student Newspaper of Yeshiva University VOL. LXXXIV MONDAY, DECEMBER 31, 2018 ISSUE NO. 7 Future of Paprika Restaurant Uncertain to keep track of payments through the YU By Sarah Russman One Card website. News of Paprika’s potential closure un- This past week, Paprika restaurant put settled students. “I could not believe that up a “for sale” sign on their front window. they were about to close the only restaurant Paprika is an Israeli-style restaurant located that reminds me of my mom’s food,” said next door to Brookdale Residence Hall on Anaelle Ezekie (SCW ‘21). “I was in total the Beren Campus and is one of the many shock.” restaurants on the student meal plan. David Zaken, Paprika’s owner, expressed his uncertainty over the future of the res- “I spend most of my taurant in an email to The Commentator. restaurant money at Paprika “We might sell and move or we might find an investor and stay. It’s been the first year because their food is so fresh for this restaurant and it’s not easy to run,” he wrote. YU Dining Services Director Sam and good. It’s a huge sign that Chasan, explained that Paprika has not in- formed the University of any changes, and is somewhat in your face, kind Dining Services is awaiting future updates. of screaming ‘help us.’” This past spring, YU had some question- ___ able problems with Paprika in regards to Talia Kupferman (SCW ’20) overcharging students. -
Judaism in Culture: Beyond the Bifurcation of Torah and Madda
l a n r Judaism in Culture: u Beyond the Bifurcation of o Torah and Madda J Alan Brill h a d Abstract: This essay attempts to reformulate E the questions concerning the relationship of Judaism and culture, arguing for a need to rethink e the bifurcation of Torah and secular studies. The limits of prior analysis of Torah and Madda are h pointed out through describing various ideologi- T cal forms of the bifurcation and their theoretical underpinnings. The paper does not critique actu- al practice, rather their formulations. It concludes with some suggestions for starting the discussion of new formulations. Biography: Rabbi Dr. Alan Brill teaches at Yeshiva University and Yeshivat Chovevei Torah.He is also the Founder and Director of Kavvanah: Center for Jewish Thought and the author of Thinking God: The Mysticism of R. Zadok of Lublin. The Edah Journal 4:1 Edah, Inc. © 2004 Iyar 5764 Judaism in Culture: Beyond the Bifurcation of Torah and Madda Alan Brill In the nineteenth century, culture was identified with the Torah u-Madda ideology therefore needs to engage the high culture of Europe, comprising Enlightenment val- implications of the current understandings, updating its ues combined with the influence of science and human- self-presentation from the nineteenth century debates to ism. For a peasant or non-European immigrant to current theories. While we should not be beholden to become cultured meant to acquire this high culture contemporary thought solely because of its newness, this through embourgeoisement by entering the middle class. essay will show the usefulness and relevance of these late Most contemporary theories of Torah u-Madda draw upon twentieth-century categories for appreciating the topic of this definition to explain the integration of Judaism with Torah u-Madda, offering a richer and more self-conscious general culture in both the present and the pre-nineteenth understanding. -
Judaism and Jewish Philosophy 19 Judaism, Jews and Holocaust Theology
Please see the Cover and Contents in the last pages of this e-Book Online Study Materials on JUDAISM AND JEWISH PHILOSOPHY 19 JUDAISM, JEWS AND HOLOCAUST THEOLOGY JUDAISM Judaism is the religion of the Jewish people, based on principles and ethics embodied in the Hebrew Bible (Tanakh) and the Talmud. According to Jewish tradition, the history of Judaism begins with the Covenant between God and Abraham (ca. 2000 BCE), the patriarch and progenitor of the Jewish people. Judaism is among the oldest religious traditions still in practice today. Jewish history and doctrines have influenced other religions such as Christianity, Islam and the Bahá’í Faith. While Judaism has seldom, if ever, been monolithic in practice, it has always been monotheistic in theology. It differs from many religions in that central authority is not vested in a person or group, but in sacred texts and traditions. Throughout the ages, Judaism has clung to a number of religious principles, the most important of which is the belief in a single, omniscient, omnipotent, benevolent, transcendent God, who created the universe and continues to govern it. According to traditional Jewish belief, the God who created the world established a covenant with the Israelites, and revealed his laws and commandments to Moses on Mount Sinai in the form of the Torah, and the Jewish people are the descendants of the Israelites. The traditional practice of Judaism revolves around study and the observance of God’s laws and commandments as written in the Torah and expounded in the Talmud. With an estimated 14 million adherents in 2006, Judaism is approximately the world’s eleventh-largest religious group. -
Why Should a Jew (Or Anyone) Read the Bible?
Ari Kaiman Philosophy Seminar Why Should A Jew (or anyone) Read the Bible? - 1 - How audacious is the Bible! What gives those words the right to claim to be God's Word? Perhaps the right is given from the first chapter of the Bible, which begins, "In the beginning God created the Heavens and the Earth" No author but God could have written such words that bore witness to the unfathomable beginnings of the world! Other accounts of the beginning of the world have been discarded as myth, while the book of Genesis is still read as our creation myth. Until, perhaps, this generation. For the first time in human history, scientists are writing theories of the origin of the universe that are based on empirical observations. Scientists themselves may not be claiming truth to their theories, but there is a sense that it may be possible to explain the origin of the universe with data, and not myth. Perhaps the right of the Bible to claim Divinity is derived through its description of human origins. How is it possible for man to understand our own origins? The only author who could make that claim is God. Along comes Darwin and revolutionizes our understanding of our own origins and our significance on earth. Perhaps the right is derived from the tradition that God revealed the Torah at Mount Sinai. When God spoke, the entire community heard something, but were afraid, and so trusted Moses as the prophet to record the words. The Torah includes the phrase "And God said to Moses," and so Torah is God's word. -
The Next Generation of Modern Orthodoxy
The Next Generation of Modern Orthodoxy Next Generation.indb 1 4/3/12 3:43 PM Chancellor of Yeshiva University, meets each year to consider major issues of concern to the Jewish community. Forum participants from throughout the world, including academicians in both Jewish and ah, Jewish educators, and Jewish communal professionals, gather in conference as a think tank to and disseminate a new and vibrant Torah literature addressing the critical issues facing Jewry today. gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund established by Morris L. Green, of blessed memory. OF 19 r10 draft 08 balanced.indd ii 9/23/2008 8:19:37 AM Next Generation.indb 2 4/3/12 3:43 PM The Next Generation of Modern Orthodoxy EditEd by Shmuel Hain Robert S. Hirt, Series Editor the michael scharf publication trust of the yeshiva university press new york Next Generation.indb 3 4/3/12 3:43 PM Copyright © 2012 Yeshiva University Press Library of Congress Cataloging-in-Publication Data The next generation of modern orthodoxy / edited by Shmuel Hain. p. cm. -- (Orthodox Forum series) Includes index. ISBN 978-1-60280-206-3 1. Orthodox Judaism--Congresses. 2. Judaism--21st century--Congresses. I. Hain, Shmuel. BM30.N49 2012 296.8’32--dc23 2012013967 Distributed by KTAV Publishing House, Inc. 888 Newark Avenue Jersey City, NJ 07306 [email protected] www.ktav.com (201) 963-9524 Fax (201) 963-0102 v Next Generation front-chp 11 rev 2.indd 4 4/10/12 10:16 AM Contents Contributors xi Series Editor’s Preface xvii Robert S. -
Contemporary Forms of Judaism Dana Evan Kaplan
Cambridge Jewish History, Religion, and EDITED BY Judi th R. Baskin University ofOregon Kenneth Seeskin Northwestern University CAMBRIDGE UNIVERSITY PRESS LEORA BATNITZKY . H ver NH: University T 2004. Expanding the Palace ofTr_ ora h·. Orthodoxy and Feminism. ano ' . Ross, amar. d orar Judaism. Press of New Englan . A h 'tz· Histon~ Theology, and Contemp ./11 R benstein, Ric. h ar d · 1992 · Alfter use. wt. ./· 18 u Bal timme Johns Hopkins Unive_r;uy ;;~ss;,,ann Cohct!s 'Religion.of Re,,on out of t~e so;'; Schwarzschild, Steven S. 1?~2. "~Re Tit e out :; the Sources ofJudaism, trans. Simon Kap an, - . f] d . ,,, In Religion OJ eason o 'J o u aism. 2)· 5-29. Contemporary Forms ofJudaism New York: Fredenck Ungar. " Ti d't'on-AJournal ofOrthodox Thought 6 ( . h 1964 "Confrontat10n. ra t t . Soloveitchik, Josep . ) ".1 d 1 hia· Jewish Publication Society. 1983 Halakhic Man. 1 hi a e p . bl d Dana Evan Kaplan 1992'. The Lonely Man ofFaith. New York: Df~ ~:~for the Perplexed." In Persecution and the Art "Th L" ry Character o e u . p. Strauss, Leo. 1950. e nera -94 Chicago: University of Chicago ress. ofWriting, ed. Leo Strauss, 3~ . ica o· University of Chicago Press. nneth Hart 1965. Spinoza's Critique ofReli~:on. Ch. h ~hilosophy and the Crisis ofModernzry, ed. Ke "Wh We Remain Jews. lnJewts k p ss . 1997. 3{1 358 Albany: State University ofNew Y~r ~de . N Haven CT: Yale University Jewish religious practice in the twenty-first century exists in many different Green, - . d . -
Writings of Rabbi Sacks Z”L. Torah, Prayer, Leadership
Writings of Rabbi Sacks z”l. Torah, Prayer, Leadership TED TALK https://youtu.be/AMVgX8cXsHA Minute 3:55 1. Education Orthodoxy Confronts Modernity (1991) pg.144 For the challenge is not about right, left, or center, but about smallness or greatness. Will Orthodoxy see itself forced into defensiveness by assimilation and secularisation? Will it retreat yet further into its protected enclaves, while the rest of the Jewish world disintegrates? Will it build an ark for itself like Noah while the rest of Jewry drowns? Or will it see itself challenged by this unique moment to lead the Jewish world? For that is the challenge. To make sure that every child has a Jewish education, as intellectually demanding and inspiring as the best secular education. To teach us how to be Jews in our secular involvements as well as in our private lives. To teach us what it is to create a society, in the golah and especially in Eretz Yisrael, based on "compassion, justice and righteousness, because these are what I desire, says God." To teach every Jew, left, right, and center, to find his or her place in Torah. Above all to rise above the smallness and recapture the greatness of Torah that once inspired every Jew by its grandeur, its compassion, its sheer nobility: the Torah written in fire. given in fire, the Torah that set Jewish souls on fire. Becuase from here on there are no excuses. Response to Torah U-Madda by Rabbi Norman Lamm (20th Anniversary Edition) pg.218 The failure of Torah Umadda, then, is not something that should be seen within the ambit of Orthodoxy alone.