Competing Values and Traditions in an Orthodox Jewish Day School: A
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1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
Lisa Fredman RASHI's WOMEN: PROTOTYPES in PROVERBS
Lisa Fredman Dr. Lisa Fredman recently published A Critical Edition of Rashi’s Commentary to Proverbs. She was the founding Principal of the YTA Girls’ High School in Jerusalem and is currently a lecturer of Bible at Efrata College. RASHI’S WOMEN: PROTOTYPES IN PROVERBS he book of Proverbs is replete with text on the theme of women. It mentions many different types of women, and even abstract T concepts such as Madame Wisdom and Madame Folly (chap. 8). If we attempt to group these women, we can discern two general catego- ries: evil women and virtuous women.1 How are these two prototypical women, the evil and the virtuous, treated by Rashi in his commentary to Proverbs? Is each one considered individually, or can an overall order or pattern be detected regarding their treatment? Rashi’s commentary to Proverbs is a two-tiered one, similar to his commentary on the other biblical books. In his other scriptural commen- taries, however, Rashi generally uses the term midrasho to put forth the non-literal meaning and the word peshuto to introduce the literal explana- tion; here he presents new exegetical terms to explain the two levels of understanding.2 The word mashal denotes the allegorical meaning, and This article is an expansion of a lecture delivered at the Association for Jewish Studies Conference in San Diego, December 2019. I would like to thank Professor Jordan S. Penkower for reviewing this paper and offering valuable comments and suggestions. 1 In each category they are called by numerous names. For example, the evil woman is titled isha zara (Prov. -
Noahidism Or B'nai Noah—Sons of Noah—Refers To, Arguably, a Family
Noahidism or B’nai Noah—sons of Noah—refers to, arguably, a family of watered–down versions of Orthodox Judaism. A majority of Orthodox Jews, and most members of the broad spectrum of Jewish movements overall, do not proselytize or, borrowing Christian terminology, “evangelize” or “witness.” In the U.S., an even larger number of Jews, as with this writer’s own family of orientation or origin, never affiliated with any Jewish movement. Noahidism may have given some groups of Orthodox Jews a method, arguably an excuse, to bypass the custom of nonconversion. Those Orthodox Jews are, in any event, simply breaking with convention, not with a scriptural ordinance. Although Noahidism is based ,MP3], Tạləmūḏ]תַּלְמּוד ,upon the Talmud (Hebrew “instruction”), not the Bible, the text itself does not explicitly call for a Noahidism per se. Numerous commandments supposedly mandated for the sons of Noah or heathen are considered within the context of a rabbinical conversation. Two only partially overlapping enumerations of seven “precepts” are provided. Furthermore, additional precepts, not incorporated into either list, are mentioned. The frequently referenced “seven laws of the sons of Noah” are, therefore, misleading and, indeed, arithmetically incorrect. By my count, precisely a dozen are specified. Although I, honestly, fail to understand why individuals would self–identify with a faith which labels them as “heathen,” that is their business, not mine. The translations will follow a series of quotations pertinent to this monotheistic and ,MP3], tạləmūḏiy]תַּלְמּודִ י ,talmudic (Hebrew “instructive”) new religious movement (NRM). Indeed, the first passage quoted below was excerpted from the translated source text for Noahidism: Our Rabbis taught: [Any man that curseth his God, shall bear his sin. -
DAY-BY-DAY HALACHIC GUIDE Detailed Instructions on the Laws and Customs for the Month of Tishrei 5778
DAY-BY-DAY HALACHIC GUIDE Detailed instructions on the laws and customs for the month of Tishrei 5778 PART ONE: MONDAY 20 ELUL 5777 UNTILL WEDNSDAY 14 TISHREI 5778 FROM THE BADATZ OF CROWN HEIGHTS 373 Kingston Ave. • 718-221-9939 Shop Oneline www.boytique.com Wishing all toshvei haschechuna a כתיבה וחתימה טובה לשנה טובה ומתוקה DC Life & Health [email protected] Just Walk In or Book Online Most medicaid plans accepted here 555 LEFFERTS AVENUE P 718 360 8074 BROOKLYN, NY 11225 F 718 407 2469 WWW.KAMINHEALTH.COM לעילוי נשמת מרת אסתר פריאל בת ר׳ משה ע“ה כהן נפטרה ט׳ תשרי ה׳תשע“ה ת.נ.צ.ב.ה. נתרם ע“י מאיר הכהן וזוגתו שרה שיחיו כהן If you would like sponsor future publications or support our Rabbonim financially call: (347) 465-7703 or on thewww.crownheightsconnect.com website created by Friends of Badatz Advertising in the Day-by-Day Halachic Guide does not necessarily constitute a Badatz endorsement of products or services BY THE BADATZ OF CROWN HEIGHTS 3 B”H DAY-BY-DAY HALACHIC GUIDE Detailed instructions on the laws and customs for the month of Tishrei 5778 Part One: Monday 20 Elul 5777 untill Wednsday 14 Tishrei 5778 Distilled from a series of public shiurim delivered by Horav Yosef Yeshaya Braun, shlita member of the Badatz of Crown Heights Addendum on Page 59 Calendar Currents 4 DAY-BY-DAY HALACHIC GUIDE TISHREI 5778 ONE MINUTE HALACHA AUDIO | TEXT Delivered by Horav Yosef Yeshaya Braun, shlita , Mara D’asra and member of the Badatz of Crown Heights GET IT DAILY CALL: (347) 696-7802. -
Yeshivah College 2019 School Performance Report
בס”ד YESHIVAH COLLEGE 2019 SCHOOL PERFORMANCE REPORT Yeshivah College Educating for Life Yeshivah College Educating for Life PERFORMANCE INFORMATION REPORT 2019 This document is designed to report to the public key aspects identified by the State and Commonwealth Governments as linked to the performance of Schools in Australia. Yeshivah College remains committed to the continual review and improvement of all its practices, policies and processes. We are suitably proud of the achievements of our students, and the efforts of our staff to strive for excellence in teaching and outcomes. ‘Please note: Any data referencing Yeshivah – Beth Rivkah Colleges (or YBR) is data combined with our partner school, Beth Rivkah Ladies College. All other data relates specifically toY eshivah. Vision Broadening their minds and life experiences, Yeshivah - Beth Rivkah students are well prepared for a life of accomplishment, contribution and personal fulfilment. Our Values Jewish values and community responsibility are amongst the core values that distinguish Yeshivah - Beth Rivkah students. At Yeshivah - Beth Rivkah Colleges we nurture and promote: Engaging young minds, adventurous learning, strong Jewish identity, academic excellence and community responsibility. Our Mission We are committed to supporting the individual achievement and personal growth of each of our students. Delivering excellence in Jewish and General studies, a rich and nurturing environment and a welcoming community, our students develop a deep appreciation of Yiddishkeit (their Jewish identity) andT orah study. 1. PROFESSIONAL ENGAGEMENT STAFF ATTENDANCE In 2019, Yeshivah – Beth Rivkah Colleges (YBR) have been privileged to have a staff committed to the development of all aspects of school life. Teaching methods were thorough, innovative and motivating, and there was involvement in improving behavioural outcomes, curricula, professional standards and maintaining the duty of care of which the school is proud. -
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. -
Shulchan Arukh Amy Milligan Old Dominion University, [email protected]
Old Dominion University ODU Digital Commons Women's Studies Faculty Publications Women’s Studies 2010 Shulchan Arukh Amy Milligan Old Dominion University, [email protected] Follow this and additional works at: https://digitalcommons.odu.edu/womensstudies_fac_pubs Part of the History of Religions of Western Origin Commons, Liturgy and Worship Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Yiddish Language and Literature Commons Repository Citation Milligan, Amy, "Shulchan Arukh" (2010). Women's Studies Faculty Publications. 10. https://digitalcommons.odu.edu/womensstudies_fac_pubs/10 Original Publication Citation Milligan, A. (2010). Shulchan Arukh. In D. M. Fahey (Ed.), Milestone documents in world religions: Exploring traditions of faith through primary sources (Vol. 2, pp. 958-971). Dallas: Schlager Group:. This Book Chapter is brought to you for free and open access by the Women’s Studies at ODU Digital Commons. It has been accepted for inclusion in Women's Studies Faculty Publications by an authorized administrator of ODU Digital Commons. For more information, please contact [email protected]. Spanish Jews taking refuge in the Atlas Mountains in the fifteenth century (Spanish Jews taking refuge in the Atlas Mountains, illustration by Michelet c.1900 (colour litho), Bombled, Louis (1862-1927) / Private Collection / Archives Charmet / The Bridgeman Art Library International) 958 Milestone Documents of World Religions Shulchan Arukh 1570 ca. “A person should dress differently than he does on weekdays so he will remember that it is the Sabbath.” Overview Arukh continues to serve as a guide in the fast-paced con- temporary world. The Shulchan Arukh, literally translated as “The Set Table,” is a compilation of Jew- Context ish legal codes. -
Chapter 51 the Tanya of Rabbi Schneur Zalman of Liadi, Elucidated by Rabbi Yosef Wineberg Published and Copyrighted by Kehot Publication Society
Chapter 51 The Tanya of Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg Published and copyrighted by Kehot Publication Society « Previous Next » Chapter 50 Chapter 52 The title-page of Tanya tells us that the entire work is based upon the verse (Devarim 30:14), “For this thing (the Torah) is very near to you, in your mouth and in your heart, that you may do it.” And the concluding phrase (“that you may do it”) implies that the ultimate purpose of the entire Torah is the fulfillment of the mitzvot in practice. In order to clarify this, ch. 35 began to explain the purpose of the entire Seder Hishtalshelut (“chain of descent” of spiritual levels from the highest emanation of the Creator down to our physical world), and of man’s serving G‑d. The purpose of both is to bring a revelation of G‑d’s Presence into this lowly world, and to elevate the world spiritually so that it may become a fitting dwelling-place for His Presence. To further explain this, ch. 35 quoted the words of the Yenuka in the Zohar that a Jew should not walk four cubits bareheaded because the Shechinah dwells above his head. This light of the Divine Presence, continues the Zohar, resembles the light of a lamp, where oil and wick are needed for the flame to keep burning. A Jew should therefore be aware, says the Zohar, of the Shechinah above him and keep it supplied with “oil” (good deeds), in order to ensure that the “flame” of the Shechinah keeps its hold on the “wick” (the physical body). -
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. -
Phenomenon, Vigilantism, and Rabbi Yitzchak Ginsburgh's
‘THE SIMPLE JEW’: THE ‘PRICE TAG’ PHENOMENON, VIGILANTISM, AND RABBI YITZCHAK GINSBURGH’S POLITICAL KABBALAH Tessa Satherley* ABSTRACT: This paper explores the Kabbalistic theosophy of Rabbi Yitzchak Ginsburgh, and allegations of links between his yeshiva and violent political activism and vigilantism. Ginsburgh is head of the yeshiva Od Yosef Chai (Joseph Still Lives) in Samaria/the northern West Bank. His students and colleagues have been accused by the authorities of violence and vandalism against Arabs in the context of ‘price tag’ actions and vigilante attacks, while publications by Ginsburgh and his yeshiva colleagues such as Barukh HaGever (Barukh the Man/Blessed is the Man) and Torat HaMelekh (The King’s Torah) have been accused of inciting racist violence. This paper sketches the yeshiva’s history in the public spotlight and describes the esoteric, Kabbalistic framework behind Ginsburgh’s politics, focusing on his political readings of Zoharic Kabbalah and teachings about the mystical value of spontaneous revenge attacks by ‘the simple Jew’, who acts upon his feelings of righteous indignation without prior reflection. The conclusion explores and attempts to delimit the explanatory power of such mystical teachings in light of the sociological characteristics of the Hilltop Youth most often implicated as price tag ‘operatives’ and existing scholarly models of vigilantism. It also points to aspects of the mystical teachings with potential for special potency in this context. Rabbi Yitzchak Ginsburgh (1944-) is a Chabad rabbi and head of the Od Yosef Chai (Joseph Still Lives) yeshiva in the Yitzhar settlement, near the major Palestinian population centre of Nablus (biblical Shechem). The yeshiva occupies an unusual discursive space – neither mainstream religious Zionist (though some of its teaching staff were educated in this tradition) nor formally affiliated with the Hasidic movement, despite Ginsburgh’s own affiliation with Chabad and despite his teachings being steeped in its Kabbalistic inheritance. -
Mattos Chassidus on the Massei ~ Mattos 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) MATTOS ~ MASSEI _ CHASSIDUS ON THE PARSHA + Dvar Torah – Mattos Keep Your Word The Torah states (30:3), “If a man takes a vow or swears an oath to G -d to establish a prohibition upon himself, he shall not violate his word; he shall fulfill whatever comes out of his mouth.” In relation to this passuk , the Midrash quotes from Tehillim (144:4), “Our days are like a fleeting shadow.” What is the connection? This can be explained, says Rav Levi Yitzchok, according to a Gemara ( Nedarim 10b), which states, “It is forbidden to say, ‘ Lashem korban , for G-d − an offering.’ Instead a person must say, ‘ Korban Lashem , an offering for G -d.’ Why? Because he may die before he says the word korban , and then he will have said the holy Name in vain.” In this light, we can understand the Midrash. The Torah states that a person makes “a vow to G-d.” This i s the exact language that must be used, mentioning the vow first. Why? Because “our days are like a fleeting shadow,” and there is always the possibility that he may die before he finishes his vow and he will have uttered the Name in vain. n Story The wood chopper had come to Ryczywohl from the nearby village in which he lived, hoping to find some kind of employment. -
Admissions Policy and Procedures
YESHIVA TORAS CHAIM Admission Requirements Students applying to Yeshiva Toras Chaim must meet one of the following requirements: 1. Have graduated high school and provide evidence of high school graduation 2. Have been homeschooled and provide documentation of homeschooling 3. Meet one of the recognized equivalents. Recognized equivalents include: a. GED/TASC/HISET b. Successful completion of an associate’s degree program; c. Successful completion of at least 60 semester or trimester credit hours or 72 quarter credit hours that does not result in the awarding of an associate’s degree, but that is acceptable for full credit toward a bachelor’s degree at any institution; or d. Enrollment in a bachelor’s degree program where at least 60 semester or trimester credit hours or 72 quarter credit hours have been successfully completed, including credit hours transferred into the bachelor’s degree program. Applicants to Yeshiva Toras Chaim must also meet the following requirements. Competence in the Chumash (Pentateuch) and commentaries Completion of 150 folio pages of Talmud Competence in the laws and customs codified in Shulchan Aruch Orach Chaim, along with a personal commitment to their observance Positive references from previous schools attended A commitment to fulfilling the institution’s mission and to conforming to its culture A commitment to high standards of morality and character Yeshiva Toras Chaim does not utilize an Ability to Benefit test for admitting students. Additionally, students must have: . A commitment to develop in the personal growth of character traits, and ethical and moral obligations . An interview and oral exam administered by the Rosh Yeshiva Before being granted an interview applicants are carefully vetted by contacting previous instructors and/or Rosh Yeshiva to make sure they will be a “good fit” to the Yeshiva.