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Responses to the Holocaust by Three Israeli Women Writers
CLCWeb: Comparative Literature and Culture ISSN 1481-4374 Purdue University Press ©Purdue University Volume 11 (2009) Issue 1 Article 9 "Ideologically Incorrect" Responses to the Holocaust by Three Israeli Women Writers Rachel Feldhay Brenner University of Wisconsin Madison Follow this and additional works at: https://docs.lib.purdue.edu/clcweb Part of the Comparative Literature Commons, and the Critical and Cultural Studies Commons Dedicated to the dissemination of scholarly and professional information, Purdue University Press selects, develops, and distributes quality resources in several key subject areas for which its parent university is famous, including business, technology, health, veterinary medicine, and other selected disciplines in the humanities and sciences. CLCWeb: Comparative Literature and Culture, the peer-reviewed, full-text, and open-access learned journal in the humanities and social sciences, publishes new scholarship following tenets of the discipline of comparative literature and the field of cultural studies designated as "comparative cultural studies." Publications in the journal are indexed in the Annual Bibliography of English Language and Literature (Chadwyck-Healey), the Arts and Humanities Citation Index (Thomson Reuters ISI), the Humanities Index (Wilson), Humanities International Complete (EBSCO), the International Bibliography of the Modern Language Association of America, and Scopus (Elsevier). The journal is affiliated with the Purdue University Press monograph series of Books in Comparative Cultural Studies. Contact: <[email protected]> Recommended Citation Feldhay Brenner, Rachel. ""Ideologically Incorrect" Responses to the Holocaust by Three Israeli Women Writers." CLCWeb: Comparative Literature and Culture 11.1 (2009): <https://doi.org/10.7771/1481-4374.1421> This text has been double-blind peer reviewed by 2+1 experts in the field. -
TALMUDIC FORGERIES a CASE STUDY in ANTI-JEWISH PROPAGANDA by BEN ZION BOKSER HROUGHOUT History, the Talmud Has Been a Main Targe
TALMUDIC FORGERIES A CASE STUDY IN ANTI-JEWISH PROPAGANDA By BEN ZION BOKSER HROUGHOUT history, the Talmud has been a main target of the attacks by enemies of Judaism. The recent rise in Nazi-inspired propaganda, accordingly, brought with it a recrudescence of the accusations made against this store- house of Jewish lore. The falsification of Talmudic texts and the distortion of their teachings are spread with increased vigor throughout the English-speaking world. The fact that these libels have been exposed repeatedly by the testimony of Jewish as well as Christian scholars has not deterred present day purveyors of these slanders from at- tempting to portray the Talmud as the fountainhead of an inferior and unethical morality. It may seem incredible to the average person that the Jewish religion, mother of all monotheistic religions of justice and mercy, should need de- fense against such accusations. But this study is less a defense and refutation than an analysis of the way these propagandists work, and the combination of unscrupulous distortion and crudity which characterizes their attack. It is also an ex- posure of the real motives for which these attacks are only an opening wedge. WHAT THE TALMUD IS The Talmud is a record of opinions and discussions on all phases of law and life culled from the utterances of those out- standing Jewish teachers who functioned in the academies of Palestine and Babylonia during the first five centuries of the 1939 TALMUDIC FORGERIES 7 common era. The earliest layer of the Talmud is the Mish- nah, a product of Palestinian scholarship and written in a clear, lucid Hebrew. -
Page 1 482 – Jalkut Schimoni Zwölfprophetenbuch 10 Abkürzungen Anm
482 Jalkut Schimoni Zwölfprophetenbuch 10 Abkürzungen Anm. O Anmerkung Midr. O Midrasch Aufl. O Auflage Ms. O Manuskript Bd. O Band MT O Masoretischer Text Bde. O Bände Ndr. O Neudruck / Nachdruck BH O Biblia Hebraica o.A. O ohne Angaben hebr. O hebräisch R. O Rabbi hg. O herausgegeben von S. O Seite LXX O Septuaginta Vgl. O Vergleiche Midraschim ARN A O Abot de Rabbi Natan, Version A ARN B O Abot de Rabbi Natan, Version B BhM O Bet ha-Midrasch (Midrasch Jona) ExR O Exodus, Schemot Rabba CantR O Canticum, Schir ha-Schirim, Hoheslied Rabba DtnR O Deuteronomium Rabba, Deverim Rabba GenR O Genesis, Bereschit Rabba LevR O Leviticus, Wajiqra Rabba Mek O Mekhilta de R. Jischmael MidrPs O Midrasch Psalmen MidrSam O Midrasch Samuel NumR O Numeri, Bemidbar Rabba PAB Est O Panim Acherot B zu Ester par. O Parascha per. O Pereq pet. O Peticha PR O Pesiqta Rabbati PRE O Pirqe de-Rabbi Eliezer PRK O Pesiqta de-Rav Kahana RutR O Rut Rabba SDtn O Sifre Deuteronomium, Devarim SNum O Sifre Numeri, Bemidbar SOR O Seder Olam Rabba Tan O Tanchuma, Ausgabe Warschau Open Access. © 2020 Farina Marx, publiziert von De Gruyter. Dieses Werk ist lizenziert unter der Creative Commons Attribution 4.0 International Lizenz. https://doi.org/10.1515/9783110675382-010 Abkürzungen 483 TanB O Tanchuma, Ausgabe Buber ThrR O Threni, Klagelied, Echa Rabba Traktatnamen von Mischna, Tosefta, Talmudim b O Babylonischer Talmud t O Tosefta j O Jerusalemer Talmud Meg O Megilla AZ O Aboda Zara Men O Menachot BB O Baba Batra MQ O Moet Qatan Bek O Bekhorot Naz O Nazir Ber O Berakhot Ned O Nedarim BM O Baba Metsia Nid O Nidda BQ O Baba Qamma Pes O Pessachim Chag O Chagiga Qid O Qidduschin Chul O Chulin RH O Rosch ha-Schana Er O Erubin Sanh O Sanhedrin Git O Gittin Schab O Schabbat Jeb O Jebamot Schebu O Schebuot Ker O Keritot Suk O Sukka Ket O Ketubbot Taan O Taanit Mak O Makkot Zeb O Zebachim . -
Daf Ditty Yoma 33: Priority of Heart Over Head
Daf Ditty Yoma 33: Priority of Heart over Head 1 2 3 § Abaye arranged the sequence of the daily services in the Temple based on tradition and in accordance with the opinion of Abba Shaul: Setting up the large arrangement of wood on the altar on which the offerings were burned precedes the second arrangement of wood. This second arrangement was arranged separately near the southwest corner of the altar, and twice every day priests raked coals from it and placed them on the inner altar in order to burn the incense. The second arrangement for the incense precedes setting up the two logs of wood above the large 4 arrangement to fulfill the mitzva of bringing wood. And the setting up of the two logs of wood precedes the removal of ashes from the inner altar. And the removal of ashes from the inner altar precedes the removal of ashes from five of the seven lamps of the candelabrum. And removal of ashes from five lamps precedes the slaughter and the receiving and sprinkling of the blood of the daily morning offering. The sprinkling of the blood of the daily offering 5 precedes the removal of ashes from the two remaining lamps of the candelabrum. And the removal of ashes from two lamps precedes the burning of the incense. The burning of the incense on the inner altar precedes the burning of the limbs of the daily offering on the outer altar. The burning of the limbs precedes the sacrifice of the meal-offering which accompanies the daily offering. -
Who by Fire Shanah Tovah, I Hope Everyone Is
Who By Fire Shanah tovah, I hope everyone is having an easy fast, and wish you a g’mar cha- timah tovah, that you have already been sealed for good in the Book of Life. I spoke re- cently to the kids in my class at the Simcha Learning Center at the Rabbi Stephen and Karen Franklin Religious School about the High Holy Days, and particularly about our prayers. What is the difference, I asked them, between a High Holy Day service, and a regular Shabbat service? Even if you come to Shabbat services every week, it is a bit of a tough question. First of all, even though you come to services, it doesn’t mean you know what the prayers are, their order, and what they all mean. Secondly, we only go to High Holy Day services two or three times a year, so it is hard to make a comparison. One student had a good answer: “The shofar?” he said. Yes, the shofar, which is blown on Rosh Hashanah many times, and once at the end of Yom Kippur, is one difference. Another difference is the vidui, or the confessions. We have both long and short confessions on the High Holy Day service. “Ashamnu, bagadnu, gazalnu...”We are guilty, we have been violent, we have stolen...,” the short confession, and the longer ‘Al Chet.’ “Al chet s’chatanu lifanecha...” “The sin we have sinned against you under duress and by choice, the sin we have sinned against you consciously and unconsciously....” Another difference on the High Holy Days is a stress on Gd as ruler, as king. -
Credit Hour Explanation Program Learning Goals
Status: PENDING PROGRAM REQUEST Last Updated: Williams,Valarie Lucille Turkish Minor 06/16/2011 Fiscal Unit/Academic Org Near Eastern Languages/Culture - D0554 Administering College/Academic Group Humanities Co-adminstering College/Academic Group Semester Conversion Designation Re-envisioned with significant changes to program goals and/or curricular requirements (e.g., degree/major name changes, changes in program goals, changes in core requirements, structural changes to tracks/options/courses) Current Program/Plan Name Turkish Minor Proposed Program/Plan Name Turkish Minor Program/Plan Code Abbreviation TURKISH-MN Current Degree Title Credit Hour Explanation Program credit hour requirements A) Number of credit hours B) Calculated result for C) Number of credit hours D) Change in credit hours in current program (Quarter 2/3rds of current (Semester required for proposed credit hours) credit hours) program (Semester credit hours) Total minimum credit hours required for completion of program 20 13.3 15 1.7 Required credit hours offered by the unit Minimum 20 13.3 15 1.7 Maximum 20 13.3 15 1.7 Required credit hours offered outside of the unit Minimum 0 0.0 0 0.0 Maximum 0 0.0 0 0.0 Required prerequisite credit hours not included above Minimum 20 13.3 15 1.7 Maximum 20 13.3 15 1.7 Program Learning Goals Note: these are required for all undergraduate degree programs and majors now, and will be required for all graduate and professional degree programs in 2012. Nonetheless, all programs are encouraged to complete these now. Program Learning Goals • Students achieve beginning language proficiency (reading, speaking, writing). -
Documentation and Fiction in Hameiri's Accounts of the Great War
CLCWeb: Comparative Literature and Culture ISSN 1481-4374 Purdue University Press ©Purdue University Volume 17 (2015) Issue 3 Article 16 Documentation and Fiction in Hameiri's Accounts of the Great War Tamar S. Drukker University of London Follow this and additional works at: https://docs.lib.purdue.edu/clcweb Part of the Comparative Literature Commons, Cultural History Commons, European History Commons, European Languages and Societies Commons, Jewish Studies Commons, Military History Commons, Other Arts and Humanities Commons, Reading and Language Commons, and the Rhetoric and Composition Commons Dedicated to the dissemination of scholarly and professional information, Purdue University Press selects, develops, and distributes quality resources in several key subject areas for which its parent university is famous, including business, technology, health, veterinary medicine, and other selected disciplines in the humanities and sciences. CLCWeb: Comparative Literature and Culture, the peer-reviewed, full-text, and open-access learned journal in the humanities and social sciences, publishes new scholarship following tenets of the discipline of comparative literature and the field of cultural studies designated as "comparative cultural studies." Publications in the journal are indexed in the Annual Bibliography of English Language and Literature (Chadwyck-Healey), the Arts and Humanities Citation Index (Thomson Reuters ISI), the Humanities Index (Wilson), Humanities International Complete (EBSCO), the International Bibliography of the Modern Language Association of America, and Scopus (Elsevier). The journal is affiliated with the Purdue University Press monograph series of Books in Comparative Cultural Studies. Contact: <[email protected]> Recommended Citation Drukker, Tamar S. "Documentation and Fiction in Hameiri's Accounts of the Great War." CLCWeb: Comparative Literature and Culture 17.3 (2015): <https://doi.org/10.7771/1481-4374.2676> This text has been double-blind peer reviewed by 2+1 experts in the field. -
The Contemporary Jewish Legal Treatment of Depressive Disorders in Conflict with Halakha
t HaRofei LeShvurei Leiv: The Contemporary Jewish Legal Treatment of Depressive Disorders in Conflict with Halakha Senior Honors Thesis Presented to The Faculty of the School of Arts and Sciences Brandeis University Undergraduate Program in Near Eastern and Judaic Studies Prof. Reuven Kimelman, Advisor Prof. Zvi Zohar, Advisor In partial fulfillment of the requirements for the degree of Bachelor of Arts by Ezra Cohen December 2018 Accepted with Highest Honors Copyright by Ezra Cohen Committee Members Name: Prof. Reuven Kimelman Signature: ______________________ Name: Prof. Lynn Kaye Signature: ______________________ Name: Prof. Zvi Zohar Signature: ______________________ Table of Contents A Brief Word & Acknowledgments……………………………………………………………... iii Chapter I: Setting the Stage………………………………………………………………………. 1 a. Why This Thesis is Important Right Now………………………………………... 1 b. Defining Key Terms……………………………………………………………… 4 i. Defining Depression……………………………………………………… 5 ii. Defining Halakha…………………………………………………………. 9 c. A Short History of Depression in Halakhic Literature …………………………. 12 Chapter II: The Contemporary Legal Treatment of Depressive Disorders in Conflict with Halakha…………………………………………………………………………………………. 19 d. Depression & Music Therapy…………………………………………………… 19 e. Depression & Shabbat/Holidays………………………………………………… 28 f. Depression & Abortion…………………………………………………………. 38 g. Depression & Contraception……………………………………………………. 47 h. Depression & Romantic Relationships…………………………………………. 56 i. Depression & Prayer……………………………………………………………. 70 j. Depression & -
Who Shall I Say Is Calling? Unetaneh Tokef As a Call to Change Our Lives for the Better.1 Rabbi Jordan M
Who Shall I Say is Calling? Unetaneh Tokef as a call to change our lives for the better.1 Rabbi Jordan M. Ottenstein, RJE Beth-El Congregation, Fort Worth, Texas Rosh Hashanah Morning, 5776 A story is told of Rav Amnon of Mainz, a rabbi of the Middle Ages, who “was the greatest of his generation, wealthy, of fine lineage, well built, and handsome. The nobles and bishop began asking him to apostacize,”2 to convert to Christianity, but he refused to listen. Yet, after continually pestering him with the same question, Rav Amnon told the bishop, “I want to seek advice and think the matter over for three days.”3 But, the minute he left the presence of the bishop after saying these words, he began to feel guilty. He was unable to eat or drink, the guilt he had over even saying that there was possibility he might leave Judaism was so great. And so, on the third day, he refused to go to the bishop when summoned. The bishop then sent his guards to bring Amnon before him against his will. “He asked, ‘What’s this Amnon, why didn’t you come back as stipulated— that you would take counsel and get back to me and do what I asked?’” Amnon replied, ‘Let me adjudicate my own case. The tongue that lied to you should be sentenced and cut off.’ ‘No,’ the bishop responded.’ It is not your tongue that I will cut off, for it spoke well. Rather it is your legs that did not come to me, as you promised, that I will chop off, and the rest of your body I will torment.’”4 After being tormented and tortured, Amnon was returned to his community on Rosh Hashanah. -
A Rabbinic Response to Intermarriage
Studies in Mediterranean Antiquity and Classics Volume 5 Issue 1 Article 2 May 2020 Reconciling Apostasy in Genesis Rabbah 80: A Rabbinic Response to Intermarriage Ethan Levin Macalester College Follow this and additional works at: https://digitalcommons.macalester.edu/classicsjournal Recommended Citation Levin, Ethan (2020) "Reconciling Apostasy in Genesis Rabbah 80: A Rabbinic Response to Intermarriage," Studies in Mediterranean Antiquity and Classics: Vol. 5 : Iss. 1 , Article 2. Available at: https://digitalcommons.macalester.edu/classicsjournal/vol5/iss1/2 This Article is brought to you for free and open access by the Classics Department at DigitalCommons@Macalester College. It has been accepted for inclusion in Studies in Mediterranean Antiquity and Classics by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Reconciling Apostasy in Genesis Rabbah 80: A Rabbinic Response to Intermarriage Cover Page Footnote I'd like to thank Professor Nicholas J Schaser for helping me develop this project, and Professor Nanette Goldman for helping with the translation. This article is available in Studies in Mediterranean Antiquity and Classics: https://digitalcommons.macalester.edu/ classicsjournal/vol5/iss1/2 Levin: Reconciling Apostasy in Genesis Rabbah 80 Genesis 34 contains the account of the rape of Dinah by Shechem, a prince of a neighboring tribe, and the brutal revenge extracted by her brothers Simeon and Levi. It is a story with many implications for the way Jews view women’s bodies, intermarriage with Gentiles, pride, and zealous violence. The fate of Dinah was used to justify an absolute ban on intermarriage in the Second Temple Period, and is being used by feminists today to reclaim women’s voices in the Bible. -
Shavuot 5780 Divrei Torah
Shavuot 5780 Divrei Torah Sponsored by: Debbie and Orin Golubtchik in honor of: The yahrzeits of Orin's parents חביבה בת שמואל משה בן חיים ליב Barbara and Simcha Hochman & family in memory of: • Simcha’s father, Rabbi Jonas Hochman a"h and • Gedalya ben Avraham, Blima bat Yaakov, Eeta bat Noach and Chaya bat Gedalya, who were murdered upon arrival at Birkenau on the 2nd day Shavuot. Table of Contents Page 3 Forward by Rabbi Adler ”That which you can and cannot do on Yom Tov אכל נפש“ Page 5 Yaakov Blau “Shifting voices in the narrative of Tanach” Page 9 Leeber Cohen “The Importance of Teaching Torah to Grandchildren” Page 11 Elchanan Dulitz “Bezchus Rabbi Dr. Baruch Tzvi ben R. Reuven Nassan z”l Mai Chanukah” Page 15 Martin Fineberg “Shavuos 5780 D’var Torah” Page 19 Yehuda Halpert “Ruth and Orpah’s Wedding Album: Fake News or Biblical Commentary” Page 23 Terry Novetsky “The “Mitzva” of Shavuot” Page 31 Yitzchak Shulman “Parshat Behaalotcha “ Page 33 Bernard Stahl The Meaning of Humility Page 41 Murray Sragow “Jews and Booze—A look at Jewish responses to Prohibition” Page 49 Mark Teicher “Intertextuality/Numerology” Page 50 Mark Zitter ”קרבנות של חג השבועות“ 2 Forward by Rabbi Adler Chaveireinu HaYikarim, Every year on the first night of Shavuot many of us get together for the purpose of learning with one another. There are multiple shiurim and many hours of chavruta learning . Unfortunately, in today’s climate we cannot learn with one another but we can learn from one another. Enclosed are a variety of Torah articles on many different topics which you are invited to enjoy during the course of Zman Matan Torahteinu. -
1 Beginning the Conversation
NOTES 1 Beginning the Conversation 1. Jacob Katz, Exclusiveness and Tolerance: Jewish-Gentile Relations in Medieval and Modern Times (New York: Schocken, 1969). 2. John Micklethwait, “In God’s Name: A Special Report on Religion and Public Life,” The Economist, London November 3–9, 2007. 3. Mark Lila, “Earthly Powers,” NYT, April 2, 2006. 4. When we mention the clash of civilizations, we think of either the Spengler battle, or a more benign interplay between cultures in individual lives. For the Spengler battle, see Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996). For a more benign interplay in individual lives, see Thomas L. Friedman, The Lexus and the Olive Tree (New York: Farrar, Straus, Giroux, 1999). 5. Micklethwait, “In God’s Name.” 6. Robert Wuthnow, America and the Challenges of Religious Diversity (Princeton, NJ: Princeton University Press, 2005). “Interview with Robert Wuthnow” Religion and Ethics Newsweekly April 26, 2002. Episode no. 534 http://www.pbs.org/wnet/religionandethics/week534/ rwuthnow.html 7. Wuthnow, America and the Challenges of Religious Diversity, 291. 8. Eric Sharpe, “Dialogue,” in Mircea Eliade and Charles J. Adams, The Encyclopedia of Religion, first edition, volume 4 (New York: Macmillan, 1987), 345–8. 9. Archbishop Michael L. Fitzgerald and John Borelli, Interfaith Dialogue: A Catholic View (London: SPCK, 2006). 10. Lily Edelman, Face to Face: A Primer in Dialogue (Washington, DC: B’nai B’rith, Adult Jewish Education, 1967). 11. Ben Zion Bokser, Judaism and the Christian Predicament (New York: Knopf, 1967), 5, 11. 12. Ibid., 375.