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Chabad West Boynton Hebrew School Calendar 2019-2020
CHABAD WEST BOYNTON HEBREW B”H SCHOOL CALENDAR 2019-2020 SUNDAYS 9:30 AM - 12:00 PM SEPTEMBER 24 No Class - Thanksgiving MARCH 1 No Class - Labor Day Weekend 1 Regular Class 8 First Day of Regular Class DECEMBER 6 Family Shabbat 15 Regular Class 1 Regular Class 8 Regular Class 22 Regular Class 6 Family Shabbat 15 Regular Class 29 No Class - Rosh Hashanah Eve 8 Regular Class 22 No Class - Spring Break 30 Rosh Hashanah Kids Services 15 Regular Class 29 Regular Class 22 No Class - Winter Break OCTOBER 29 No Class - Winter Break APRIL 1 Rosh Hashanah Kids Services 5 Regular Class? 6 Regular Class JANUARY 12 No Class - Passover 9 No Class - Yom Kippur Kids 5 Regular Class 19 No Class - Passover Services 12 Regular Class 26 Regular Class 13 No Class - Sukkot Eve 17 Family Shabbat 16 Family Sukkot Party 19 Regular Class 20 No Class - Hoshana Raba Eve 26 Regular Class MAY 21 Simchat Torah Chinese Auc- 1 Family Shabbat tion & Family Celebration FEBRUARY 3 Regular Class 27 Regular Class 2 Regular Class 10 Last Day of Regular Class 7 Family Shabbat 17 End of Year Celebration NOVEMBER 9 Regular Class 3 Regular Class 16 No Class - Teacher’s Enrichment 8 Family Shabbat 23 Regular Class 10 Regular Class 17 Regular Class JEWISH HOLIDAYS ROSH HASHANA |SEPT 30-OCT 1 YOM KIPPUR |OCTOBER 9 SUKKOT |OCT 14– 21 SIMCHAT TORAH |OCTOBER 22 CHANUKAH |DECEMBER 22-30 TU B’SHVAT| FEBRUARY 10 PURIM |MARCH 10 PESACH |APRIL 9-16 LAG BOMER |MAY 12 SHAVUOT |MAY 29-30 9406 W Boynton Beach Blvd. -
The Edict of Expulsion of 1290, Expelling the Jews from England
On 18 July 1290 every professing Jew in England was ordered out of the Realm, for ever, by King Edward I. Between sixteen and seventeen thousand Jews had to flee, and none dared return until four hundred years later The Edict of Expulsion of 1290 A catalogue of recorded history surrounding Jewry under Angevin Kings of England, leading up to the Edict of Expulsion by King Edward I Geoffrey H. Smith and Arnold S. Leese 1 The Settlement of Jews in England Geoffrey H. Smith There is little evidence to suggest that Jews settled in England in any large numbers until after the Norman Conquest. It was in Normandy, at Rouen, that a large Jewish community had existed since the Gallo-Roman era (see Gesta Regum Anglorum ii, 371n). William of Malmesbury stated that the Conqueror brought the Jews of London from Rouen. Thus it was armed might, not democracy, which led to England being occupied by Jews. However, Jews soon became indebted to the Norman Exchequer. An example of Jewish indebtedness is that King Richard I (who reigned 1189-1199) instructed Isaac, son of a rabbi, to pay 1,000 marks to Henry de Gray, keeper of the Jews in Normandy. (For references to Henry de Gray see Morant, History of Essex i. 95 and Landon, Itinerary of Richard I no. 451.) The first Jews to settle in England, then, were undoubtedly Jews from Normandy and in England they multiplied their number and their coins, until their expulsion in 1290. The Jews of England flourished, travelled many miles around Europe and profited through their usurious proclivities and mercantile pursuits. -
TALMUDIC STUDIES Ephraim Kanarfogel
chapter 22 TALMUDIC STUDIES ephraim kanarfogel TRANSITIONS FROM THE EAST, AND THE NASCENT CENTERS IN NORTH AFRICA, SPAIN, AND ITALY The history and development of the study of the Oral Law following the completion of the Babylonian Talmud remain shrouded in mystery. Although significant Geonim from Babylonia and Palestine during the eighth and ninth centuries have been identified, the extent to which their writings reached Europe, and the channels through which they passed, remain somewhat unclear. A fragile consensus suggests that, at least initi- ally, rabbinic teachings and rulings from Eretz Israel traveled most directly to centers in Italy and later to Germany (Ashkenaz), while those of Babylonia emerged predominantly in the western Sephardic milieu of Spain and North Africa.1 To be sure, leading Sephardic talmudists prior to, and even during, the eleventh century were not yet to be found primarily within Europe. Hai ben Sherira Gaon (d. 1038), who penned an array of talmudic commen- taries in addition to his protean output of responsa and halakhic mono- graphs, was the last of the Geonim who flourished in Baghdad.2 The family 1 See Avraham Grossman, “Zik˙atah shel Yahadut Ashkenaz ‘el Erets Yisra’el,” Shalem 3 (1981), 57–92; Grossman, “When Did the Hegemony of Eretz Yisra’el Cease in Italy?” in E. Fleischer, M. A. Friedman, and Joel Kraemer, eds., Mas’at Mosheh: Studies in Jewish and Moslem Culture Presented to Moshe Gil [Hebrew] (Jerusalem, 1998), 143–57; Israel Ta- Shma’s review essays in K˙ ryat Sefer 56 (1981), 344–52, and Zion 61 (1996), 231–7; Ta-Shma, Kneset Mehkarim, vol. -
Chabad Chodesh Sivan 5773 5773 Sivan Chodesh Chabad CONGREGATION LEVI YI
בס“ד Sivan 5773/2013 SPECIAL DAYS IN SIVAN Volume 23, Issue 3 Sivan 1/May 10/Friday Rosh Chodesh Sivan We don't say Tachnun the first twelve days of Sivan, because the first is Rosh Chodesh, followed by Yom HaMeyuchas, Sheloshes Yimei Hagbalah, Erev Shavuos, Isru Chag, and Sheva Yimei Tashlumin, the seven days allowed for bringing the Shavuos Korbanos. (Alter Rebbe's Sidur, Alter Rebbe's Shulchan Aruch 494:20) " . Obviously the main preparation for Matan Torah is through studying Torah. Particularly, the laws of the holiday, including and especially, those parts of Torah that explain the greatness of Matan Torah, through which is added the desire to receive the Torah. Whether in Nigleh, for instance, the Sugya of Matan Torah in Maseches Shabbos (86a) and Shnas Homosayim Shnas Maamarim about Matan Torah in Chasidus. – More specifically, from Rosh Chodesh on, to make sure everyone has the spiritual needs for learn the Maamar 'BaChodesh HaShelishi' in the holiday, especially the appropriate Torah Or, ParshasYisro. This Maamar is preparation for the holiday." (Sichah, Shabbos accessible to everyone, men, women, and Mevarchim Sivan, 5748) children, at their level. The Jewish People camped at Har Sinai as one As far as others, just as we need to make sure person, with one heart, 2448 [1313 BCE]. everyone has the physical needs of the holiday, (Shemos 19:1, Rashi) food and drink on a broad scale, so we must Shavuos Laws and Customs TZCHOK CHABAD OF HANCOCK PARKTuesday Night ~ Thursday / May 14-16 We don’t say Tachnun from the first of Sivan night, so that the forty-nine days of the through the twelfth: The first day is Rosh Omer will be complete. -
Readings on the Encounter Between Jewish Thought and Early Modern Science
HISTORY 449 UNIVERSITY OF PENNSYLVANIA W 3:30pm-6:30 pm Fall, 2016 GOD AND NATURE: READINGS ON THE ENCOUNTER BETWEEN JEWISH THOUGHT AND EARLY MODERN SCIENCE INSTRUCTOR: David B. Ruderman OFFICE HRS: M 3:30-4:30 pm;W 1:00-2:00 OFFICE: 306b College Hall Email: [email protected] SOME GENERAL WORKS ON THE SUBJECT: Y. Tzvi Langerman, "Jewish Science", Dictionary of the Middle Ages, 11:89-94 Y. Tzvi Langerman, The Jews and the Sciences in the Middle Ages, 1999 A. Neher, "Copernicus in the Hebraic Literature from the Sixteenth to the Eighteenth Century," Journal History of Ideas 38 (1977): 211-26 A. Neher, Jewish Thought and the Scientific Revolution of the Sixteenth Century: David Gans (1541-1613) and His Times, l986 H. Levine, "Paradise not Surrendered: Jewish Reactions to Copernicus and the Growth of Modern Science" in R.S. Cohen and M.W. Wartofsky, eds. Epistemology, Methodology, and the Social Sciences (Boston, l983), pp. 203-25 H. Levine, "Science," in Contemporary Jewish Religious Thought, eds. A. Cohen and P. Mendes-Flohr, l987, pp. 855-61 M. Panitz, "New Heavens and a New Earth: Seventeenth- to Nineteenth-Century Jewish Responses to the New Astronomy," Conservative Judaism, 40 (l987-88); 28-42 D. Ruderman, Kabbalah, Magic, and Science: The Cultural Universe of a Sixteenth- Century Jewish Physician, l988 D. Ruderman, Science, Medicine, and Jewish Culture in Early Modern Europe, Spiegel Lectures in European Jewish History, 7, l987 D. Ruderman, Jewish Thought and Scientific Discovery in Early Modern Europe, 1995, 2001 D. Ruderman, Jewish Enlightenment in an English Key: Anglo-Jewry’s Construction of Modern Jewish Thought, 2000 D. -
Jiddistik Heute
לקט ייִ דישע שטודיעס הנט Jiddistik heute Yiddish Studies Today לקט Der vorliegende Sammelband eröffnet eine neue Reihe wissenschaftli- cher Studien zur Jiddistik sowie philolo- gischer Editionen und Studienausgaben jiddischer Literatur. Jiddisch, Englisch und Deutsch stehen als Publikationsspra- chen gleichberechtigt nebeneinander. Leket erscheint anlässlich des xv. Sym posiums für Jiddische Studien in Deutschland, ein im Jahre 1998 von Erika Timm und Marion Aptroot als für das in Deutschland noch junge Fach Jiddistik und dessen interdisziplinären אָ רשונג אויסגאַבעס און ייִדיש אויסגאַבעס און אָ רשונג Umfeld ins Leben gerufenes Forum. Die im Band versammelten 32 Essays zur jiddischen Literatur-, Sprach- und Kul- turwissenschaft von Autoren aus Europa, den usa, Kanada und Israel vermitteln ein Bild von der Lebendigkeit und Viel- falt jiddistischer Forschung heute. Yiddish & Research Editions ISBN 978-3-943460-09-4 Jiddistik Jiddistik & Forschung Edition 9 783943 460094 ִיידיש ַאויסגאבעס און ָ ארשונג Jiddistik Edition & Forschung Yiddish Editions & Research Herausgegeben von Marion Aptroot, Efrat Gal-Ed, Roland Gruschka und Simon Neuberg Band 1 לקט ִיידישע שטודיעס ַהנט Jiddistik heute Yiddish Studies Today Herausgegeben von Marion Aptroot, Efrat Gal-Ed, Roland Gruschka und Simon Neuberg Yidish : oysgabes un forshung Jiddistik : Edition & Forschung Yiddish : Editions & Research Herausgegeben von Marion Aptroot, Efrat Gal-Ed, Roland Gruschka und Simon Neuberg Band 1 Leket : yidishe shtudyes haynt Leket : Jiddistik heute Leket : Yiddish Studies Today Bibliografijische Information Der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deut- schen Nationalbibliografijie ; detaillierte bibliografijische Daten sind im Internet über http://dnb.d-nb.de abrufbar. © düsseldorf university press, Düsseldorf 2012 Alle Rechte vorbehalten. Das Werk einschließlich aller seiner Teile ist urhe- berrechtlich geschützt. -
David Ricardo's Sefarad
David Ricardo’s Sefarad Sergio Cremaschi Former Professor of Moral Philosophy Amedeo Avogadro University (Alessandria, Novara, Vercelli) ESHET XXII Conference Madrid 7-9 June 2018 1. A blind spot in Ricardo’s biography This paper is meant to be a contribution to a reconstruction of an aspect of Ricardo’s biography, namely the history of his shifting religious affiliations with their biographical, intellectual and political implications. Here I examine the first 21 years of his life, when he was a child in a London Sephardi household and, from the age of 13, a member of the Bevis Mark congregation. My aim is – given the scarcity of primary sources – to add something to the accounts available (Sraffa 1955, 16-43 and 54-61; Heertje 1970; 1975; 2015; Weatherall 1976, 1-21; Henderson 1997, 51-154) by taking advantage of two tools by which to squeeze a bit more out of scant documents. The first is a contextual approach, made possible now by excellent work that has been done by historians on eighteenth-century Anglo-Judaism. The second is pragmatic interpretation of utterances recorded in documents, a technique that may be learned from the no less valuable work done by philosophers of language, one of Sraffa’s close friends no less than the whole Oxford philosophy which the latter did not appreciate too much, John Austin, John Searle and Paul Grice. I contend, first, that something more may be learnt on Ricardo’s formative years, on religion, moral education, intellectual interests awakened and competences acquired, than Sraffa and other biographers -
SPIRITS of OUR PAST: in OUR HEARTS FOREVER Where It All Began - a Toast to Our Founders
In This Issue: Second Decade Shabbat, page 5 Unity Through Harmony Concert, page 6 VOLUME 15 NUMBER 8 APRIL, 2019 ADAR II-NISAN 5779 SPIRITS OF OUR PAST: IN OUR HEARTS FOREVER Where it all began - A toast to our founders In September 1894, Beth Abraham’s founders purchased land to serve as the two-month-old congregation’s cemetery, near what is now West Schantz Avenue. Sometime between 1894 and 1895, they also began renting space for prayer services at the southeast corner of Fifth Street and Wayne Avenue. This was the shul’s home until 1902. Join us at 3 p.m. on Sunday, May 5th, when we gather at Beth Abraham Cemetery’s main circle (in the chapel in case of inclement weather) with Dayton Jewish Observer Editor & Publisher Marshall Weiss to learn more about the history of this sacred place, its founders, and to share stories of your loved ones who are interred there. Afterward, we’ll reconvene at 4:30 p.m. at The Dublin Pub - which now occupies the site of Beth Abraham’s Fifth and Wayne location - for a toast to the shul’s founders, accompanied by tasty vegetarian appetizers and hors d’oeuvres. Please RSVP to the Beth Abraham Synagogue office by Thursday, April 25th if you will be attending the gathering at the Dublin Pub so we can plan accordingly. There is no cost to attend for the hors d’oeuvres and non-alcoholic drinks. We hope you’ll join us at this event as we continue celebrating our 125th anniversary! The Cantor’s Corner 2 Cantor Andrea Raizen With Purim behind us, Passover is Many explanations have been written hurtling its way towards us. -
The American Rabbinic Career of Rabbi Gavriel Zev Margolis By
The American Rabbinic Career of Rabbi Gavriel Zev Margolis i: by Joshua Hoffman In Partial Fulfillment of Requirements for the Degree of Master of Arts in Modern Jewish History Sponsored by Dr. Jeffrey Gurock Bernard Revel Graduate School Yeshiva University July, 1992 [ rI'. I Table of Contents Introduction. .. .. • .. • . • .. • . .. .• 1 - 2 Chapter One: Rabbi Margolis' Background in Russia, 1847-1907•••••••.••.•••••••••••••.•••.•••.•••..•.• 3 - 18 Chapter Two: Rabbi Margolis' Years in Boston, 1907-1911........................................ 19 - 31 Chapter Three: Rabbi Margolis' Years in New York, 1911-1935••••••••••••••••••••••••••••.•••••••..••. 32 - 119 A. Challenging the Kehillah.. ... ..... ....... 32 - 48 B. Confronting the Shochtim and the Agudat Harabbonim.• .. •.. •.. •..•....••... ... .. 49 - 88 c. The Knesset Harabbonim... .... .... .... ... •. 89 - 121 Conclusions. ..................................... 122 - 125 Appendix . ........................................ 126 - 132 Notes....... .. .... .... ....... ... ... .... ..... .... 133 - 155 Bibliography .....•... •.•.... ..... .•.. .... ...... 156 - 159 l Introduction Rabbi Gavriel zev Margolis (1847-1935) is one of the more neglected figures in the study of American Orthodoxy in the early 1900' s. Although his name appears occasionally in studies of the period, he is generally mentioned only briefly, and assigned a minor role in events of the time. A proper understanding of this period, however, requires an extensive study of his American career, because his opposition -
Dossier Pédagogique De L'exposition
Exposition « Les Juifs de Corrèze dans la Shoah » Dossier pédagogique Sommaire Présentation de l’exposition et informations pratiques…..……………………………………………..3 Contenu de l’exposition………………………………………………………………………………………….………4 Les Juifs en Corrèze pendant la Seconde Guerre mondiale, une histoire méconnue……….5 Présentation du questionnaire pédagogique……………………………………………..…………………..7 Questionnaire pédagogique……………………………………………………………………………………………8 Lexique.………………………………………………………………………………………………………………………..13 Réponses.…………………………………………………………………………………………………………………….14 2 Présentation de l’exposition Reprenant et complétant l’exposition « Les Juifs de France dans la Shoah », réalisée en 2012 par l’ONAC et le Mémorial de la Shoah, cette nouvelle exposition apporte un éclairage inédit sur les persécutions qui ont frappé les Juifs en Corrèze entre 1940 et 1944. Plus de 2 000 Juifs se sont réfugiés en Corrèze pendant la Seconde Guerre mondiale. Victimes de la politique d'exclusion mise en œuvre par le régime de Vichy, et de sa collaboration avec l’Allemagne nazie, les Juifs ont subi, en Corrèze aussi, des rafles et des déportations massives. Celles-ci ont conduit plus de 500 d’entre eux, femmes, hommes et enfants, vers les camps d'extermination nazis. S’appuyant sur des travaux de recherche récents, l’exposition présente le sort des Juifs de Corrèze en le resituant dans le contexte des persécutions qui ont été commises, en France et en Europe, pendant la Seconde Guerre mondiale. Présentée dans le cadre des commémorations du 70 e anniversaire de la Résistance, des débarquements, de la libération de la France et de la victoire sur le nazisme, cette exposition a reçu le soutien de la Direction de la mémoire, du patrimoine et des archives. Elle a vocation à être présentée à Paris, courant 2014, au sein d’une grande exposition sur l’histoire régionale de la Shoah. -
Das Meer Der Halacha: Der Talmud Ist Wie Das Große Meer Shirr 5,20
Das Meer der Halacha: Der Talmud ist wie das große Meer ShirR 5,20 1 Traktat Avot, Kapitel 1 מסכת אבות פרק א 1,1 א (א) Mose empfing Tora vom Sinai משה קבל תורה מסיני, und übergab sie Josua ומסרה ליהושע, (שמות יח, במדבר יא) und Josua den Ältesten ויהושע לזקנים, und Älteste Propheten וזקנים לנביאים, .und Propheten übergaben sie den Leuten der Großen Versammlung ונביאים מסרוה לאנשי כנסת הגדולה. :Die sagte drei Dinge הם אמרו שלשה דברים, (Seid geduldig/abwartend/moderat/gemäßigt im Gericht(sprozeß (1) הוו מתונים בדין, und stellt viele Schüler auf (2) והעמידו תלמידים הרבה, .und macht einen Zaun für die Tora (3) ועשו סיג לתורה: 1,2 א (ב) Simëon der Gerechte שמעון הצדיק .war von den Übrigen der großen Versammlung היה משירי כנסת הגדולה. :Er pflegte zu sagen הוא היה אומר, :Auf drei Dingen steht die Welt על שלשה דברים העולם עומד, auf der Tora (1) על התורה und auf dem Dienst/der Liturgie (2) ועל העבודה .und auf frommer Wohltat (3) ועל גמילות חסדים: 2 Encyclopedia Judaica, Vol. 5, col. 635f Literaturüberblick auf einem Blatt 3 1 Überblick über die Traditionsliteratur Überblick über die Traditionsliteratur 1. Bibel 2. Mischna, Tosefta und Baraita 3. Gemara a) des Westens, Babyloniens, der Exilsgemeinde b) des Ostens, Jerusalems, des Landes Israel 4. Midrasch 5. Responsen 6. Liturgie-Bücher: Siddur und Machsor 7. Halacha-Kompendien: a) Talmudparaphrase (Rif, Rabbi Isaak al-Fasi, 1013–1103) b) Mizwot-Sammlungen (SeMaG, SeMaK – Sefer Mitzwot Gadol/Katan) c) Mischne Tora (Maimonides, RaMBaM, Rabbi Mose Ben Maimon, 1135–1204) d) Tur (Baal ha-Turim, Jakob ben Ascher, 1270–1340) e) Bet Josef, Schulchan Aruch (Josef Karo, 1488–1575) f) Mappa (RaMa/ReMa/ReMo/ReMu, Rabbi Mose ben Israel/Mose Isserles, 1525–1572) 8. -
Jewish Sects - Spiritual World
ESTMINSTER Volume VIII No.4 October 2017 UARTERLY Cain slaying Abel by Sebastiano Ricci (1659-1734) From the Rabbi effect on the fate of the Jews of Europe. acceptance of converts for the purposes The whole of humanity and the political of the Law of Return whichever and social life were affected, stopping the movements or factions they come from. healthy evolution of the World. A further example is the inability to I am now reading another of Robert provide a place for all Jews without Harris’s books, Dictator, and my ‘must exception to worship at the Western read’ list includes Douglas Murray’s The Wall. It should not matter whether they Strange Death of Europe: Immigration, wish to have egalitarian services or if Identity, Islam. I am close to despair they firmly believe in, and practise, when I realise how little we have learnt equality between sexes. Surely both men from the wisdom of Ecclesiastes’s words, and women have a right not only to ‘That which hath been is that which shall worship together but also to enjoy the be, and that which hath been done is that beauty of holding and reading from the which shall be done; and there is nothing Torah Scroll. new under the sun’.(1:9) They are not As we look forward to Simchat Torah, as only painfully true but will remain so well as drawing wisdom from it – until we learn not to repeat the mistakes rejoicing and dancing - we should, in the Dear Friends of the past. Dictator impresses upon us New Year 5778, have a world with fewer that one day we can celebrate someone’s I very much hope that you have enjoyed a tears and more wisdom; a world without heroism and the next he can be lovely summer and have returned well extremism, giving us all a sense of having assassinated and that this really rested, refreshed, and ready to meet the learned from the past.