Yair Furstenberg: List of Publications, June 24, 2019
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Mikveh and the Sanctity of Being Created Human
chapter 3 Mikveh and the Sanctity of Being Created Human Susan Grossman This paper was approved by the CJLS on September 13, 2006 by a vote of four- teen in favor, one opposed and four abstaining (14-1-4). Members voting in favor: Rabbis Kassel Abelson, Elliot Dorff, Aaron Mackler, Robert Harris, Robert Fine, David Wise, Daniel Nevins, Alan Lucas, Joel Roth, Myron Geller, Pamela Barmash, Gordon Tucker, Vernon Kurtz, and Susan Grossman. Members voting against: Rabbi Leonard Levy. Members abstaining: Rabbis Joseph Prouser, Loel Weiss, Paul Plotkin, and Avram Reisner. Sheilah How should we, as modern Conservative Jews, observe the laws tradition- ally referred to under the rubric Tohorat HaMishpahah (The Laws of Family Purity)?1 Teshuvah Introduction Judaism is our path to holy living, for turning the world as it is into the world as it can be. The Torah is our guide for such an ambitious aspiration, sanctified by the efforts of hundreds of generations of rabbis and their communities to 1 The author wishes to express appreciation to all the following who at different stages com- mented on this work: Dr. David Kraemer, Dr. Shaye Cohen, Dr. Seth Schwartz, Dr. Tikva Frymer-Kensky, z”l, Rabbi James Michaels, Annette Muffs Botnick, Karen Barth, and the mem- bers of the CJLS Sub-Committee on Human Sexuality. I particularly want to express my appreciation to Dr. Joel Roth. Though he never published his halakhic decisions on tohorat mishpahah (“family purity”), his lectures and teaching guided countless rabbinical students and rabbinic colleagues on this subject. In personal communication with me, he confirmed that the below psak (legal decision) and reasoning offered in his name accurately reflects his teaching. -
Portraiture and Symbolism in Seder Tohorot
The Child at the Edge of the Cemetery: Portraiture and Symbolism in Seder Tohorot MARTIN S. COHEN j i f the Mishnah wears seven veils so as modestly to hide its inmost charms from all but the most worthy of its admirers, then its sixth sec- I tion, Seder Tohorot, wears seventy of them. But to merit a peek behind those many veils requires more than the ardor or determination of even the most persistent suitor. Indeed, there is no more daunting section of the rab- binic corpus to understand—or more challenging to enjoy or more formidable to analyze . or more demoralizing to the student whose a pri- ori assumption is that the texts of classical Judaism were meant, above all, to inspire spiritual growth through their devotional study. It is no coincidence that it is rarely, if ever, studied in much depth. Indeed, other than for Tractate Niddah (which deals mostly with the laws concerning the purity status of menstruant women and the men who come into casual or intimate contact with them), there is no Talmud for any trac- tate in the seder, which detail can be interpreted to suggest that even the amoraim themselves found the material more than just slightly daunting.1 Cast in the language of science, yet clearly not founded on the kind of scien- tific principles “real” scientists bring to the informed inspection and analysis of the physical universe, the laws put forward in the sixth seder of the Mish- nah appear—at least at first blush—to have a certain dreamy arbitrariness about them able to make even the most assiduous reader despair of finding much fodder for contemplative analysis. -
Of the Mishnah, Bavli & Yerushalmi
0 Learning at SVARA SVARA’s learning happens in the bet midrash, a space for study partners (chevrutas) to build a relationship with the Talmud text, with one another, and with the tradition—all in community and a queer-normative, loving culture. The learning is rigorous, yet the bet midrash environment is warm and supportive. Learning at SVARA focuses on skill-building (learning how to learn), foregrounding the radical roots of the Jewish tradition, empowering learners to become “players” in it, cultivating Talmud study as a spiritual practice, and with the ultimate goal of nurturing human beings shaped by one of the central spiritual, moral, and intellectual technologies of our tradition: Talmud Torah (the study of Torah). The SVARA method is a simple, step-by-step process in which the teacher is always an authentic co-learner with their students, teaching the Talmud not so much as a normative document prescribing specific behaviors, but as a formative document, shaping us into a certain kind of human being. We believe the Talmud itself is a handbook for how to, sometimes even radically, upgrade our tradition when it no longer functions to create the most liberatory world possible. All SVARA learning begins with the CRASH Talk. Here we lay out our philosophy of the Talmud and the rabbinic revolution that gave rise to it—along with important vocabulary and concepts for anyone learning Jewish texts. This talk is both an overview of the ultimate goals of the Jewish enterprise, as well as a crash course in halachic (Jewish legal) jurisprudence. Beyond its application to Judaism, CRASH Theory is a simple but elegant model of how all change happens—whether societal, religious, organizational, or personal. -
Scripture, Interpretation, Or Authority?
Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber / Associate Editors Markus Bockmuehl (Oxford) James A. Kelhoffer (Uppsala) Hans-Josef Klauck (Chicago, IL) Tobias Nicklas (Regensburg) 320 Thomas Kazen Scripture, Interpretation, or Authority? Motives and Arguments in Jesus’ Halakic Conflicts Mohr Siebeck Thomas Kazen, born 1960; since 1990 Minister in the Uniting Church in Sweden (pre- viously Swedish Covenant Church); 2002 ThD in New Testament Exegesis (Uppsala); since 2010 Professor of Biblical Studies of Stockholm School of Theology. ISBN 978-3-16-152893-4 ISSN 0512-1604 (Wissenschaftliche Untersuchungen zum Neuen Testament) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliogra- phie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2013 by Mohr Siebeck Tübingen, Germany. www.mohr.de 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 reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Gulde-Druck in Tübingen on non-aging paper and bound by Buch binderei Spinner in Ottersweier. Printed in Germany. In memory of my father Roland Kazen 1936–2009 and a vision of restoration for the marginalized Preface A book on motives and arguments in Jesus’ conflicts with his contempo- raries about various halakic issues is not really too much of a departure in view of my earlier studies on purity and impurity. In my dissertation (Je- sus and Purity Halakhah, 2002; corrected reprint edition 2010; see also Issues of Impurity in Early Judaism, 2010) I asked questions not only about what Jesus did or did not do, but also about his attitudes. -
Prospects of Japanese Translation of the Babylonian Talmud
Prospects of Japanese Translation of the Babylonian Talmud by Hiroshi Ichikawa Abstract An academic project of translating the Babylonian Talmud into Japanese was initiated by a president of private jewelry company in 1986 and sixteen volumes of it were published with the collaboration of more than ten Japanese scholars of the Bible and Judaism until 2016. In order to make an assessment for possible impacts of this trans- lation on Japanese cultural revitalization, the author tried to perceive the collision and struggles the Talmud has faced in transmitting itself to later generations even to the present days as it has still claimed its universal validity. It will be helpful to envisage Jewish intellectuals of the subsequent generations wondering what it was to live ac- cording to the Torah and the Talmud and how they coped with difficulties in facing the collision of foreign cultural impacts especially in the modern era. As the Japanese people had been profoundly influenced by Buddhism before the mod- ern era, the assumption of the similarity between the Buddhist notion of enlightenment through transmission of the ineffable truth and the similar notion of Rabbinic Judaism will help prospect the possible influence of the Jewish scripture. This Buddhist no- tion had been most successfully developed in the tradition of Zen Buddhism in Japan. Furthermore this notion was fully and more influentially developed in the sphere of education of Japanese military ruling class and their cultural achievements before the modern era. So we suppose that Jewish endeavors in the Talmudic studies facing col- lisions and struggles against western impacts will give some insights in considering Japanese struggles against, and responses to, the forceful impacts of the modern West upon our traditional value system. -
SYNOPSIS the Mishnah and Tosefta Are Two Related Works of Legal
SYNOPSIS The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages. -
Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text
Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text Copyright laws are changing all over the world. Be sure to check the copyright laws for your country before downloading or redistributing this or any other Project Gutenberg eBook. This header should be the first thing seen when viewing this Project Gutenberg file. Please do not remove it. Do not change or edit the header without written permission. Please read the "legal small print," and other information about the eBook and Project Gutenberg at the bottom of this file. Included is important information about your specific rights and restrictions in how the file may be used. You can also find out about how to make a donation to Project Gutenberg, and how to get involved. **Welcome To The World of Free Plain Vanilla Electronic Texts** **eBooks Readable By Both Humans and By Computers, Since 1971** *****These eBooks Were Prepared By Thousands of Volunteers!***** Title: Pirke Avot Sayings of the Jewish Fathers Author: Traditional Text Release Date: July, 2005 [EBook #8547] [Yes, we are more than one year ahead of schedule] [This file was first posted on July 22, 2003] Edition: 10 Language: English Character set encoding: ASCII *** START OF THE PROJECT GUTENBERG EBOOK PIRKE AVOT *** Produced by Dan Dyckman ________________________ TRANSCRIBER'S COMMENTS Where Hebrew letters appeared within the English text, these have been transliterated and included in brackets. In many cases the hebrew has also been spelled out, thus: [tov (tet-vov-bet)]. A rare additional transcriber's note may be found within brackets []. The source text contained only one comment in a bracket, that should not be confused as a transcriber's note. -
Appendix: a Guide to the Main Rabbinic Sources
Appendix: A Guide to the Main Rabbinic Sources Although, in an historical sense, the Hebrew scriptures are the foundation of Judaism, we have to turn elsewhere for the documents that have defined Judaism as a living religion in the two millennia since Bible times. One of the main creative periods of post-biblical Judaism was that of the rabbis, or sages (hakhamim), of the six centuries preceding the closure of the Babylonian Talmud in about 600 CE. These rabbis (tannaim in the period of the Mishnah, followed by amoraim and then seboraim), laid the foundations of subsequent mainstream ('rabbinic') Judaism, and later in the first millennium that followers became known as 'rabbanites', to distinguish them from the Karaites, who rejected their tradition of inter pretation in favour of a more 'literal' reading of the Bible. In the notes that follow I offer the English reader some guidance to the extensive literature of the rabbis, noting also some of the modern critical editions of the Hebrew (and Aramaic) texts. Following that, I indicate the main sources (few available in English) in which rabbinic thought was and is being developed. This should at least enable readers to get their bearings in relation to the rabbinic literature discussed and cited in this book. Talmud For general introductions to this literature see Gedaliah Allon, The Jews in their Land in the Talmudic Age, 2 vols (Jerusalem, 1980-4), and E. E. Urbach, The Sages, tr. I. Abrahams (Cambridge, Mass., and London: Harvard University Press, 1987), as well as the Reference Guide to Adin Steinsaltz's edition of the Babylonian Talmud (see below, under 'English Transla tions'). -
Divrei Hayamim 1 11-20 Ketuvim Simchi Machshirim 4-6 Mishnah Sokol Tohorot 1-3 Mishnah Soyfer Vayechi Torah Spanganthal Tzfaniah Navi J
Abergel Miketz Torah Abraizov Devirim Torah Addi Acahrei Mos Torah Adler Tehillim 30-40 Ketuvim Akselrod Shemos Torah G.Alster Amos Navi Apter Balak Torah Aron Peah 1-4 Mishnah Ashkanazy Shlach Torah Ashkenas Peah 5-9 Mishnah Avital Terumot 1-5 Mishnah J. Bacon Negaim 1-5 Mishnah S. Bacon Negaim 6-10 Mishnah Baker Maaser Sheni Mishnah Bannett yevamot 1-6 Mishnah Barach Ki Tavo Torah Baron Bo Torah Barth D Shmini Torah Barth Bikkurim Mishnah Basis Korach Torah H.Beckoff Ekev Torah N.Beckoff Besah Mishnah L.Bien Samuel 2 14-24 Navi M. Bender Emor Torah Berger Pinchas Torah M. Berkowitz Challah Mishnah M. Berman Beshalach Torah A. Bichler Micha Navi Blatt Kedushin Mishnah A.Bloom Yirmyahu 1-10 Navi J. Bloom Moed Katan Mishnah Bluman Yevamot 7-11 Mishnah Bodner Shabbos 1-4 Mishnah Boussi Yirmyahu 11-20 Navi A.Bowski Tehillim 1-10 Ketuvim L.Bowski Samuel 1 1-10 Navi Brandes Ovadiah Navi Brandstatter Shabbos 9-13 Mishnah Bravman Taanit Mishnah Breban Rosh Hashana Mishnah Brodsky Chukat Torah Brook Vayelech Torah Caplan Reeh Torah Chait Behar Torah Cheifetz Vayechi Torah Chernela Vayikra Torah Cochin Tehillim 20-30 Ketuvim J. Cohen Yhoshua 1-12 Navi M.Cohen Noach Torah Eis Peah 5-9 Mishnah Eisenstadter Toldot Torah Epstein Lech Lecha Torah Felner Nitzavim Torah Fialkoff Vayelech Torah Fischer Nazir Mishnah Fishman Challah Mishnah Fishweicher Maasarot Mishnah Moshe Fishweicher Matot Torah Fleisher Vayetzei Torah Fleyshmakher Ki Tetzei Torah Fogelman Chagiga Mishnah Fox Esther Navi Frank shabbos 8-12 Mishnah D. Friedman Keilim Mishnah Y.Friedman Gitten1-5 Mishnah Michael Friedman Shoftim Torah Mikki Friedman Shoftim 1-12 Navi Frohlich Yoma 1-4 Mishnah Gabovich Tehillim 31-40 Ketuvim Galitsky Tehillim 41-50 Ketuvim Gandelman Bamidbar Torah Gans Yevamot 12-16 Mishnah Garber Terumot 6-11 Mishnah Garfunkel Samuel 1 1-12 Navi Gelerter Behar Ketuvim Gensler Terumah Torah Gerber Shoftim 12-21 Navi Gershon Ketuvos 1-7 Mishnah Gerstley Pesachim 1-4 Mishnah Gitlin Vayeyra Torah Glass Sukkah Mishnah Glassman tehillim 51-60 Torah H.Gold Noach Ketuvim A. -
Rabbis on the Road: Exposition En Route in Classical Rabbinic Texts
Rabbis on the Road: Exposition En Route in Classical Rabbinic Texts by Ruth Ellen Haber A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with the Graduate Theological Union in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, chair Professor Dina Stein Professor Michael Nylan Fall 2014 Abstract Rabbis on the Road: Exposition En Route in Classical Rabbinic Texts by Ruth Ellen Haber Joint Doctor of Philosophy in Jewish Studies with the Graduate Theological Union University of California, Berkeley Professor Daniel Boyarin, Chair Throughout classical rabbinic texts, we find accounts of sages expounding Scripture or law, while “walking on the road.” We may well wonder why we find these sages in transit, rather than in the usual sites of Torah study, such as the bet midrash (study house) or ʿaliyah (upper story of a home). Indeed, in this corpus of texts, sages normally sit to study; the two acts are so closely associated, that the very word “sitting” is synonymous with a study session or academy. Moreover, throughout the corpus, “the road” is marked as the site of danger, disruption and death. Why then do these texts tell stories of sages expounding en route? In seeking out the rabbinic road, I find that, against these texts’ pervasive notion of travel danger runs another, competing motif: the road as the proper – even necessary – site of Torah study. Tracing the genealogy of the road exposition (or “road derasha”), I find it rooted in traditional Wisdom texts, which have been adapted to form a new, “literal” metaphor. -
Menstruation in Jewish Life and Law Wasserfall: Women and Water Page Iii
Wasserfall: Women and Water page i Women and Water Wasserfall: Women and Water page ii BRANDEIS SERIES ON JEWISH WOMEN Shulamit Reinharz, General Editor Joyce Antler, Associate Editor Sylvia Barack Fishman, Associate Editor Susan Kahn, Associate Editor The Hadassah Research Institute on Jewish Women, established at Brandeis Uni- versity in 1997 by Hadassah, the Women’s Zionist Organization of America, Inc., supports interdisciplinary basic and applied research as well as cultural projects re- lated to Jewish women around the world. Under the auspices of the Institute, the Brandeis series on Jewish Women publishes a wide range of books by and about Jewish women in diverse contexts and time periods. Marjorie Agosín, Uncertain Travelers: Conversations with Jewish Women Immigrants to America Rahel R. Wasserfall, ed., Women and Water: Menstruation in Jewish Life and Law Wasserfall: Women and Water page iii Women and WateR Menstruation in Jewish Life and Law Edited by Rahel R. Wasserfall Brandeis University Press Published by University Press of New England Hanover and London Wasserfall: Women and Water page iv Brandeis University Press Published by University Press of New England, Hanover, NH 03755 © 1999 by Brandeis University Press All rights reserved Printed in the United States of America 54321 cip data appear at the end of the book Illustrations are from Rabbi David Miller, The Secret of the Jew: His Life— His Family, © 1930 by Rabbi David Miller and published by the author. This book was published with the help of the Lucius N. Littauer Foundation, Inc. Wasserfall: Women and Water page v Contents Acknowledgments vii rahel wasserfall Introduction: Menstrual Blood into Jewish Blood 1 I. -
The Red Tent a Case Study for Feminist Midrash
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 4-21-2009 The Red Tent a Case Study for Feminist Midrash Karen Flagg Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Flagg, Karen, "The Red Tent a Case Study for Feminist Midrash." Thesis, Georgia State University, 2009. https://scholarworks.gsu.edu/rs_theses/21 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J. FLAGG Under the Direction of Dr. Kathryn McClymond ABSTRACT This thesis puts forth the argument that two contrasting models of modern feminist midrash evolved in the late nineteenth century. Both models successfully bridge Jewish tradition and modern experience. The Red Tent serves as a primary text and a case study in this discussion of modern feminist midrash. INDEX WORDS: Feminist midrash, Modern midrash, Jewish feminism, The Red Tent, Anita Diamant THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J. FLAGG A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the College of Arts and Sciences Georgia State University 2009 Copyright by Karen J. Flagg 2009 THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J.