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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. -
Lutheran Forum Vol. 43, No. 2, Summer 2009
FROM THE EDITOR STILL LIFE WITH BAPTISM Sarah Hinlicky Wilson In commemoration of the five hundredth anniversary American congregations on the east coast, baptized me. I of the beginning of the Reformation was his first grandchild and born the day after his birthday. and in gratitude to God for Martin Luther, Years later on his deathbed he would bless me to take up Confessor of the Christian faith the mantle of Christian ministry, to the surprise of us both. But the greater blessing was the baptism. “Sarah Ellen,” he said, scooping the water out of the shallow bowl set in the 1976 font, “I baptize you in the name of the Father, and of the “My faith does not make baptism; rather, it receives baptism.” Son, and of the Holy Spirit.” And the congregation said: I don’t remember the event I am about to report. I was “Amen.” only thirty-seven days old at the time. Then my young mother had the dubious honor of being St. Lucas Evangelical Lutheran Church, its name an the very last woman to undergo the churching of women Americanization of the Slovak Svätý Lukáš (Saint Luke), rite at my grandfather’s hands. “I don’t think I’m going to had blue windows. No stained-glass images of the good do this anymore,” he said afterward. Maybe it was the look shepherd or Moses with his curly snake, just drifting shades on her face. of blue. They cast a cooling tint over the sanctuary and When it was all over, I am told, there was an epic party. -
Magic and the Supernatural
Edited by Scott E. Hendrix and Timothy J. Shannon Magic and the Supernatural At the Interface Series Editors Dr Robert Fisher Dr Daniel Riha Advisory Board Dr Alejandro Cervantes-Carson Dr Peter Mario Kreuter Professor Margaret Chatterjee Martin McGoldrick Dr Wayne Cristaudo Revd Stephen Morris Mira Crouch Professor John Parry Dr Phil Fitzsimmons Paul Reynolds Professor Asa Kasher Professor Peter Twohig Owen Kelly Professor S Ram Vemuri Revd Dr Kenneth Wilson, O.B.E An At the Interface research and publications project. http://www.inter-disciplinary.net/at-the-interface/ The Evil Hub ‘Magic and the Supernatural’ 2012 Magic and the Supernatural Edited by Scott E. Hendrix and Timothy J. Shannon Inter-Disciplinary Press Oxford, United Kingdom © Inter-Disciplinary Press 2012 http://www.inter-disciplinary.net/publishing/id-press/ The Inter-Disciplinary Press is part of Inter-Disciplinary.Net – a global network for research and publishing. The Inter-Disciplinary Press aims to promote and encourage the kind of work which is collaborative, innovative, imaginative, and which provides an exemplar for inter-disciplinary and multi-disciplinary publishing. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means without the prior permission of Inter-Disciplinary Press. Inter-Disciplinary Press, Priory House, 149B Wroslyn Road, Freeland, Oxfordshire. OX29 8HR, United Kingdom. +44 (0)1993 882087 ISBN: 978-1-84888-095-5 First published in the United Kingdom in eBook format in 2012. First Edition. Table of Contents Preface vii Scott Hendrix PART 1 Philosophy, Religion and Magic Magic and Practical Agency 3 Brian Feltham Art, Love and Magic in Marsilio Ficino’s De Amore 9 Juan Pablo Maggioti The Jinn: An Equivalent to Evil in 20th Century 15 Arabian Nights and Days Orchida Ismail and Lamya Ramadan PART 2 Magic and History Rational Astrology and Empiricism, From Pico to Galileo 23 Scott E. -
Moses Hayim Luzzatto's Quest for Providence
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam. -
Magic in the Biblical World,” Tyndale Bulletin 34 (1983): 169-200
Edwin M. Yamauchi, “Magic in the Biblical World,” Tyndale Bulletin 34 (1983): 169-200. Magic in the Biblical World Edwin M. Yamauchi The Institute for Biblical Research lecture, 1981 [p.169] I INTRODUCTION There can be no doubt that both the Old Testament and the New Testament were born in environments permeated with magical beliefs and practices.1 It should come as no surprise to find Moses contesting with magicians in Egypt, later identified as Jannes and Jambres (2 Tim. 3:6-8),2 as magic was a dominant factor in Egyptian [p.170] culture.3 For Egyptians to attain to an afterlife they had to provi6e themselves with magical incantations such, as the Pyramid Texts in the Old Kingdom, the Coffin Texts in the Middle Kingdom. and the Book of the dead in the New Kingdom.4 Magic was also a potent force in 5 other contemporary cultures, such as that of the Hittites. 1 Magic is distinct from but closely related to ‘divination’, the foretelling of the future by various signs. See my essay, ‘Divination in the Biblical World’, presented to the American Scientific Affiliation, August. 102. My own interest in the subject of magic has grown out of the research for my dissertation, published as Mandaic Incantation Texts [hereafter MIT] (New Haven: American Oriental Society, 1967). As I included an extensive bibliography on magic in this volume (pp. 372-395), 1 will for the most part refrain from repeating titles listed there. I am indebted to a fellowship from the Institute for Advanced Christian Studies for aid in continued research on ancient magic and divination. -
The Fifth Passover Cup and Magical Pairs: Isaac Baer Levinsohn and the Babylonian Talmud
European Journal of Jewish Studies 15 (2021) 84–103 brill.com/ejjs The Fifth Passover Cup and Magical Pairs: Isaac Baer Levinsohn and the Babylonian Talmud Leor Jacobi Abstract The Fifth Passover Cup is mentioned in a textual variant of a baraita in Tractate Pesaḥim of the Babylonian Talmud (118a), attributed to Rabbi Ṭarfon and another anonymous Palestinian tanna. Scholars have demonstrated that the variant is primary in talmu- dic manuscripts and among the Babylonian Geonim. Following a nineteenth-century proposition of Isaac Baer Levinsohn, it is argued that the fifth cup was instituted in Babylonia due to concern for magical evil spirits aroused by even-numbered events [zugot]. Objections to Levinsohn’s theory can be allayed by critical source analysis: the Talmud’s attribution of the fifth cup to the Palestinian tanna Rabbi Ṭarfon in a baraita is pseudoepigraphic, based upon Rabbi Ṭarfon’s teaching regarding the recitation of Hallel ha-Gadol in Mishnah Ta‘anit 3:9. A special appendix is devoted to Levinsohn’s separate study on zugot in the ancient and medieval world. Keywords Talmud – Passover – magic – Haskalah – source criticism – Halakhah – Levinsohn – magical pairs © Koninklijke Brill NV, Leiden, 2020 | doi:10.1163/1872471X-bja10020.0102883/ 3..8.31893: The Fifth Passover Cup and Magical Pairs 85 1 Introduction1 If the four Passover cups were created during the six days of creation, then the fifth was conjured up at twilight on the eve of the Sabbath.2 The saga of the mysterious fifth cup stretches from its origins in a phantom talmudic tex- tual variant to its alleged metamorphosis into the ubiquitous “cup of Elijah” to latter-day messianic revival attempts incorporating the visual arts. -
Jewish Perspectives on Reproductive Realities by Rabbi Lori Koffman, NCJW Board Director and Chair of NCJW’S Reproductive Health, Rights and Justice Initiative
Jewish Perspectives on Reproductive Realities By Rabbi Lori Koffman, NCJW Board Director and Chair of NCJW’s Reproductive Health, Rights and Justice Initiative A note on the content below: We acknowledge that this document invokes heavily gendered language due to the prevailing historic male voices in Jewish rabbinic and biblical perspectives, and the fact that Hebrew (the language in which these laws originated) is a gendered language. We also recognize some of these perspectives might be in contradiction with one another and with some of NCJW’s approaches to the issues of reproductive health, rights, and justice. Background Family planning has been discussed in Judaism for several thousand years. From the earliest of the ‘sages’ until today, a range of opinions has existed — opinions which can be in tension with one another and are constantly evolving. Historically these discussions have assumed that sexual intimacy happens within the framework of heterosexual marriage. A few fundamental Jewish tenets underlie any discussion of Jewish views on reproductive realities. • Protecting an existing life is paramount, even when it means a Jew must violate the most sacred laws.1 • Judaism is decidedly ‘pro-natalist,’ and strongly encourages having children. The duty of procreation is based on one of the earliest and often repeated obligations of the Torah, ‘pru u’rvu’, 2 to be ‘fruitful and multiply.’ This fundamental obligation in the Jewish tradition is technically considered only to apply to males. Of course, Jewish attitudes toward procreation have not been shaped by Jewish law alone, but have been influenced by the historic communal trauma (such as the Holocaust) and the subsequent yearning of some Jews to rebuild community through Jewish population growth. -
Oneg 6 – Toldos 2018
1 Oneg! A collection of fascinating material on the weekly parsha! Rabbi Elchanan Shoff Parshas TOLDOS Avraham begat Yitzchak (Gen. 25:19). The Or Hachaim and R. Shlomo Kluger (Chochmas Hatorah, Toldos p. 3) explain that it was in Avraham’s merit that G-d accepted Yitzchak’s prayers and granted him offspring. Rashi (to Gen. 15:15, 25:30) explains that G-d had Avraham die five years earlier than he otherwise should have in order that Avraham would not see Yitzchak’s son Esau stray from the proper path. I saw in the name of R. Yosef Chaim Sonnenfeld (Chochmas Chaim to Toldos) that if Yitzchak had not campaigned vigorously in prayer to father a child, G-d would have granted him children anyways after five years. So in which merit did Yitzchak father his children, in Avraham’s merit or in the merit of his own prayers? Both are true: It was only in Avraham’s merit that Yitzchak deserved to father Yaakov and Esau, but the fact that the twins were born earlier rather than later came in merit of Yitzchak’s prayers. R. Sonnenfeld adds that the Torah’s expression equals in Gematria the (748 = ויעתר לו י-ה-ו-ה) that denotes G-d heeding Yitzchak’s prayers .The above sefer records that when a grandson of R .)748 = חמש שנים) phrase five years Sonnenfeld shared this Gematria with R. Aharon Kotler, he was so taken aback that he exclaimed, “I am certain that this Gematria was revealed through Ruach HaKodesh!” Yitzchak was forty years old when he took Rivkah—the daughter of Besuel the Aramite from Padan Aram, the sister of Laban the Aramite—as a wife (Gen. -
The Hermetic Influence on Freemasonry by Brother Timothy Hogan, Past District Lecturer, Grand Lodge of Colorado A.F
emerald tablet The Hermetic Influence on Freemasonry by Brother Timothy Hogan, Past District Lecturer, Grand Lodge of Colorado A.F. & A.M. There is an undercurrent within likewise deemed him the inventor of all the sciences. Freemasonry which cannot be The writings attributed to him and his followers were ignored if its symbolism is to studied by philosophers and scientists alike, and he be understood. This nuance became an influence on a wide range of personalities, is related to the teachings of including Leonardo Da’ Vinci, Botticelli, Paracelsus, Hermetic Philosophy. In Masonic Giordano Bruno, Thomas More, Sir Robert Moray, terms, we can think of Hermetic Elias Ashmole, Isaac Newton, John Theophilus philosophy as “a system of Desaguliers, William Blake, Percy and Mary Shelley, hieroglyphical instruction, John Milton, Johannes Kepler, Victor Hugo, Carl Jung, taught by allegory and illustrated by symbols.” The Ralph Waldo Emerson, along with many, many others. characteristic of all hermetic tradition is that its lessons It is believed that Hermetic philosophy lays at the are revealed only to those who are “duly and truly foundation of the rituals of Freemasonry, and that prepared” to receive them. Hermetic and alchemical the very figure of Hiram himself may, in fact, be an traditions are often cited as the same thing in that both allusion to Hermes. Indeed, we find in an early French kinds of instruction involve an interpretation of the ritual (c.1800) entitled “Zwei Hochgrad-Rituale des 18. complete knowledge of man, in mind, body and spirit, Jarhunderts,” a passage where a brother impersonating discovered through the use of various symbols and Hermes explains that he has emerged from the associations, and Hermes was said to be the inventor night of the tomb and admonishes the candidate of alchemy. -
Lapratt Faculty of Religious Studies Mcgill University [email protected]
69 Childbirth Prayers in Medieval and Early Modern England: “For drede of perle that may be-falle.” Delores LaPratt Faculty of Religious Studies McGill University [email protected] A woman, when she travaileth, hath sorrow, for her hour has come; but when she is delivered of the child, she thinketh no more of the anguish, for joy that man is born onto the world. I beseech thee therefore in the dangerous time of my travail, grant me speedie delivery, and joyful holding of my child.1 Such a prayer might be recited by a woman with child in early modern England before her ‘travail.’ Childbirth is an integral part of life but in medieval and early modern England, childbirth occurred within an almost exclusively female domain. It was a complex event involving a number of rituals, including the use of prayers and charms, a ‘lying-in’ period of confinement following childbirth, and a subsequent ‘churching’ of the woman as she was reintegrated into the broader community in a church ritual. Through a study of childbirth prayers and rituals, one may get an impression of how childbirth was viewed by, and experienced by, its participants. Childbirth prayers and rituals also reflect societal beliefs and ideology. Thus, in comparing childbirth prayers and rituals used in pre-Reformation England with those used after the Reformation, one would expect changes in the types of rituals and prayers performed. Despite many changes in official ideology during this period, an analysis of childbirth prayers will demonstrate that this change was not so easily implemented by the Church and was, at times resisted by lay participants. -
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. -
1. from Ur to Canaan
Copyrighted Material 1. FromUrtoCanaan A WANDERINg PEOPLE In the beginning there were wanderings. The first human -be ings, Adam and Eve, are banished from Gan Eden, from Paradise. The founder of monotheism, Abraham, follows God’s com- mand, “Lech lecha” (“Go forth”), and takes to wandering from his home, Ur in Mesopotamia, eventually reaching the land of Canaan, whence his great-grandson Joseph will, in turn, depart for Egypt. Many generations later Moses leads the Jews back to the homeland granted them, which henceforth will be given the name “Israel,” the second name of Abraham’s grandson Jacob. So at least we are told in the Hebrew Bible, certainly the most successful and undoubtedly the most influential book in world literature. Its success story is all the more astonishing when one considers that this document was not composed by one of the powerful nations of antiquity, such as the Egyptians or Assyr- ians, the Persians or Babylonians, the Greeks or Romans, but by a tiny nation that at various times in the course of its history was dominated by all of the above-mentioned peoples. And yet it was precisely this legacy of the Jews that, with the spread of Christianity and Islam, became the foundation for the literary and religious inheritance of the greater part of humanity. By Copyrighted Material 2 C H A P T E R 1 this means, too, the legendary origins of the Jews told in the Bible attained worldwide renown. The Hebrew Bible, which would later be called the Old Testament in Christian parlance, contains legislative precepts, wisdom literature, moral homilies, love songs, and mystical vi- sions, but it also has books meant to instruct us about historical events.