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J Ewish Community and Civic Commune In
Jewish community and civic commune in the high Middle Ages'' CHRISTOPH CLUSE 1. The following observations do not aim to provide a comprehensive phe nomenology of the J ewish community during the high and late medieval periods. Rather 1 wish to present the outlines of a model which describes the status of the Jewish community within the medieval town or city, and to ask how the concepts of >inclusion< and >exclusion< can serve to de scribe that status. Using a number of selected examples, almost exclusively drawn from the western regions of the medieval German empire, 1 will concentrate, first, on a comparison betweenJewish communities and other corporate bodies (>universitates<) during the high medieval period, and, secondly, on the means by which Jews and Jewish communities were included in the urban civic corporations of the later Middle Ages. To begin with, 1 should point out that the study of the medieval Jewish community and its various historical settings cannot draw on an overly rich tradition in German historical research. 1 The >general <historiography of towns and cities that originated in the nineteenth century accorded only sporadic attention to the J ews. Still, as early as 1866 the legal historian Otto Stobbe had paid attention to the relationship between the Jewish ::- The present article first appeared in a slightly longer German version entitled Die mittelalterliche jüdische Gemeinde als »Sondergemeinde« - eine Skizze. In: J OHANEK, Peter (ed. ): Sondergemeinden und Sonderbezirke in der Stadt der Vormoderne (Städteforschung, ser. A, vol. 52). Köln [et al.] 2005, pp. 29-51. Translations from the German research literature cited are my own. -
Melilah Agunah Sptib W Heads
Agunah and the Problem of Authority: Directions for Future Research Bernard S. Jackson Agunah Research Unit Centre for Jewish Studies, University of Manchester [email protected] 1.0 History and Authority 1 2.0 Conditions 7 2.1 Conditions in Practice Documents and Halakhic Restrictions 7 2.2 The Palestinian Tradition on Conditions 8 2.3 The French Proposals of 1907 10 2.4 Modern Proposals for Conditions 12 3.0 Coercion 19 3.1 The Mishnah 19 3.2 The Issues 19 3.3 The talmudic sources 21 3.4 The Gaonim 24 3.5 The Rishonim 28 3.6 Conclusions on coercion of the moredet 34 4.0 Annulment 36 4.1 The talmudic cases 36 4.2 Post-talmudic developments 39 4.3 Annulment in takkanot hakahal 41 4.4 Kiddushe Ta’ut 48 4.5 Takkanot in Israel 56 5.0 Conclusions 57 5.1 Consensus 57 5.2 Other issues regarding sources of law 61 5.3 Interaction of Remedies 65 5.4 Towards a Solution 68 Appendix A: Divorce Procedures in Biblical Times 71 Appendix B: Secular Laws Inhibiting Civil Divorce in the Absence of a Get 72 References (Secondary Literature) 73 1.0 History and Authority 1.1 Not infrequently, the problem of agunah1 (I refer throughout to the victim of a recalcitrant, not a 1 The verb from which the noun agunah derives occurs once in the Hebrew Bible, of the situations of Ruth and Orpah. In Ruth 1:12-13, Naomi tells her widowed daughters-in-law to go home. -
The Adjudication of Fines in Ashkenaz During the Medieval and Early Modern Periods and the Preservation of Communal Decorum
The Adjudication of Fines in Ashkenaz during the Medieval and Early Modern Periods and the Preservation of Communal Decorum Ephraim Kanarfogel* The Babylonian Talmud (Bava Qamma 84a–b) rules that fines and other assigned payments in situations where no direct monetary loss was incurred--or where the damages involved are not given to precise evaluation or compensation--can be adjudicated only in the Land of Israel, at a time when rabbinic judges were certified competent to do so by the unbroken authority of ordination (semikhah). In addition to the implications for the internal workings of the rabbinic courts during the medieval period and beyond, this ruling seriously impacted the maintaining of civility and discipline within the communities. Most if not all of the payments that a person who struck another is required to make according to Torah law fall into the category of fines or forms of compensation that are difficult to assess and thus could not be collected in the post-exilic Diaspora (ein danin dinei qenasot be-Bavel).1 * Bernard Revel Graduate School of Jewish Studies, Yeshiva University. 1 See Arba’ah Turim, Ḥoshen Mishpat, sec. 1, and Beit Yosef, ad loc. In his no longer extant Sefer Avi’asaf, Eli’ezer b. Joel ha-Levi of Bonn (Rabiah, d. c. 1225) concludes that the victim of an assault can be awarded payments by a rabbinic court for the cost of his healing (rippui) and for money lost if he is unable to work (shevet), since these are more common types of monetary law, with more precisely assessed forms of compensation. -
The History of the Jews
TH E H I STO RY O F TH E JEWS B Y fid t t at h menta l J B E 39 . b ) , iBb PROFES S OR WI H I T RY AND LI T RAT RE OF J E S H S O E U , B RE I LL G I I ATI W C C C o. HE UN ON O E E, N NN , S ECOND EDI TI ON Revised a nd E n la rged NEW YORK BLOCH PUBLI SHING COMPANY “ ” TH E J EWI SH B OOK CONCERN PYRI G T 1 1 0 1 2 1 CO H , 9 , 9 , B LOCH PUBLISHI NG COM PANY P re ss o f % i J . J L t t l e I m . 86 ve s Co p a n y w rk Y U . S . Ne . o , A TAB LE OF CONTENTS CH APTE R PAGE R M TH E AB YL I A APTI VI TY 86 B C To I . F O B ON N C , 5 , TH E TR CTI TH E EC D M PL DES U ON OF S ON TE E, 0 7 C E . R M TH E TR CTI R AL M 0 TO II . F O DES U ON OF JE US E , 7 , TH E MPL TI TH E I A CO E ON OF M SH N H , II - I . ERA TH E ALM D 200 600 OF T U , Religiou s Histo ry o f t h e Era IV. R M TH E I LA M 622 TO TH E ERA F O R SE OF IS , , OF TH E R AD 1 0 6 C US ES , 9 Literary Activity o f t h e P erio d - V. -
History of the Jews, Vol. VI (Of 6) - Containing a Memoir of the Author by Dr
History of the Jews, Vol. VI (of 6) - Containing a Memoir of the Author by Dr. Philip Bloch, a Chronological Table of Jewish History, an Index to the Whole Work By Graetz, Heinrich English A Doctrine Publishing Corporation Digital Book This book is indexed by ISYS Web Indexing system to allow the reader find any word or number within the document. 6)*** generously made available by Internet Archive (https://archive.org) Images of the original pages are available through Internet Archive. See https://archive.org/details/historyofjews06graeuoft Transcriber's note: Text enclosed by underscores is in italics (italics). Text enclosed by equal signs is in bold face (=bold=). Small-capital text is shown as all-capital. Transcriber-provided Hebrew transliterations are enclosed by curly braces next to the Hebrew text .({Hebrew: Beyt Shmuel Acharon} בית שמואל אחרון :example) Some devices might lack the necessary character sets, in which case question marks, squares, or other symbols will be displayed. In this case the reader should refer to the html version referred to above or to the original page images at Internet Archive. Other transcriber's notes will be found at the end of this eBook, following the Footnotes. HISTORY OF THE JEWS by HEINRICH GRAETZ VOL. VI CONTAINING A MEMOIR OF THE AUTHOR BY DR. PHILIP BLOCH A CHRONOLOGICAL TABLE OF JEWISH HISTORY AN INDEX TO THE WHOLE WORK [Illustration] Philadelphia The Jewish Publication Society of America 5717-1956 Copyright, 1898, by The Jewish Publication Society of America All rights reserved. No part of this book may be reproduced in any form without permission in writing from the publisher: except by a reviewer who may quote brief passages in a review to be printed in a magazine or newspaper. -
Judaism and Jewish Philosophy 19 Judaism, Jews and Holocaust Theology
Please see the Cover and Contents in the last pages of this e-Book Online Study Materials on JUDAISM AND JEWISH PHILOSOPHY 19 JUDAISM, JEWS AND HOLOCAUST THEOLOGY JUDAISM Judaism is the religion of the Jewish people, based on principles and ethics embodied in the Hebrew Bible (Tanakh) and the Talmud. According to Jewish tradition, the history of Judaism begins with the Covenant between God and Abraham (ca. 2000 BCE), the patriarch and progenitor of the Jewish people. Judaism is among the oldest religious traditions still in practice today. Jewish history and doctrines have influenced other religions such as Christianity, Islam and the Bahá’í Faith. While Judaism has seldom, if ever, been monolithic in practice, it has always been monotheistic in theology. It differs from many religions in that central authority is not vested in a person or group, but in sacred texts and traditions. Throughout the ages, Judaism has clung to a number of religious principles, the most important of which is the belief in a single, omniscient, omnipotent, benevolent, transcendent God, who created the universe and continues to govern it. According to traditional Jewish belief, the God who created the world established a covenant with the Israelites, and revealed his laws and commandments to Moses on Mount Sinai in the form of the Torah, and the Jewish people are the descendants of the Israelites. The traditional practice of Judaism revolves around study and the observance of God’s laws and commandments as written in the Torah and expounded in the Talmud. With an estimated 14 million adherents in 2006, Judaism is approximately the world’s eleventh-largest religious group. -
Brothers of Evreux” (Moses and Samuel B
SAMPLE (c) Wayne AFAR - NOT B ROfrom T H E R S State FOR UniversityDISTRIBUTION Press SAMPLE (c) Wayne - NOT State FOR UniversityDISTRIBUTION Press SAMPLE (c) Wayne AFAR - NOT B ROfrom T H E R S State FOR Rabbinic Approaches to Apostasy and Reversion in Medieval Europe UniversityDISTRIBUTION EPHRAIM KANARFOGEL Detroit Press Wayne State University Press SAMPLE (c) Wayne - NOT State FOR © 2020 by Wayne State University Press, Detroit, Michigan 48201. All rights reserved. No part of this book may be Universityreproduced withoutDISTRIBUTION formal permission. Manufactured in the United States of America. ISBN 978- 0- 8143- 4028- 8 (hardback); ISBN 978- 0- 8143- 4029- 5 (ebook) Library of Congress Control Number:{~?~TK: LCCN} Wayne State University Press Leonard N. Simons Building Press 4809 Woodward Avenue Detroit, Michigan 48201- 1309 Visit us online at wsupress .wayne .edu לז״נ SAMPLE אבי מורי ואמי מורתי ע״ה (c) ומרת הינדא לאה ע״ה בת ר׳ מנחם מענדל הי״ו Wayne - NOT State FOR UniversityDISTRIBUTION Press SAMPLE (c) Wayne - NOT State FOR UniversityDISTRIBUTION Press CONTENTS SAMPLE (c) Preface and Acknowledgments ix Wayne1. Assessing the Ashkenazic Context 1 - 2. EstablishingNOT Boundaries: Immersion, Repentance, Verification 000 3. The Effectiveness of Marriage and Participation in Ḥaliẓah 000 4. EconomicState Issues and theFOR Implications for Other Areas of Jewish Law: Money- Lending at Interest 000 5. Between Jews and Christians:University DoctrinalDISTRIBUTION and Societal Changes 000 6. Reverting Apostates in Christian Spain: Sources -
Hekhsher Tzedek Al Pi Din
Hekhsher Tzedek Al Pi Din Rabbi Avram Israel Reisner 24 Shvat, 5768 31 January, 2008 Last updated 7/09 The Hekhsher Tzedek Commission of the Rabbinical Assembly and the United Synagogue of Conservative Judaism Project Director: Rabbi Morris J. Allen Chairs: Jerold L. Jacobs, Rabbi Michael S. Siegel 2 Hekhsher Tzedek Al Pi Din לא תעשוק שכיר עני ואביון You shall not abuse a needy and destitute laborer. (Deuteronomy 24:14) והייתי עד ממהר... בעושקי שכר שכיר... אמר ד' צב-אות I will act as a relentless accuser against those… who cheat laborers of their hire… said the Lord of Hosts. (Malachi 3:5) למען תלך בדרך טובים וארחות צדיקים תשמור So that you might walk in the way of the worthy and follow in the paths of the righteous. (Mishlei 2:20) הודנו והדרנו הוא שנרחם על מי שעבד אותנו It is our pride and our glory that we are kind to those who work for us. (Sefer HaChinukh 482) אין כשרות המצות שלמה בהידוריהן שבהלכות הפסח לבד, כי אם עם דקדוקיהן גם בדיני חשן משפט The kashrut of the mitzvot is not complete with the specialties of the laws of Pesach alone, but only with the details of Choshen Mishpat as well. (Israel Salanter, in Dov Katz, Tenuat haMusar 1.358) This paper is a companion to the Hekhsher Tzedek Policy Statement and Working Guidelines that have been approved by the Hekhsher Tzedek Commission of the Rabbinical Assembly and the United Synagogue of Conservative Judaism. Hekhsher Tzedek has formulated its principles and standards in terms of five primary areas of corporate practice: Wages and Benefits, Employee Health and Safety, Product Development Policies, Environmental Impact and Corporate Transparency and Integrity. -
Concise and Succinct: Sixteenth Century Editions of Medieval Halakhic Compendiums*
109 Concise and Succinct: Sixteenth Century Editions of Medieval Halakhic Compendiums* By: MARVIN J. HELLER* “Then Joseph commanded to fill their sacks with grain, and to restore every man’s money into his sack, and to give them provision for the way (zeidah la-derekh); and thus did he to them.” (Genesis 42:25) “And the people of Israel did so; and Joseph gave them wagons, accord- ing to the commandment of Pharaoh, and gave them provision for the way (zeidah la-derekh).” (Genesis 45:21) “And our elders and all the inhabitants of our country spoke to us, saying, Take provisions (zeidah la-derekh) with you for the journey, and go to meet them, and say to them, We are your servants; therefore now make a covenant with us.” (Joshua 9:11) We are accustomed to thinking of concise, succinct, popular halakhic digests, such as R. Abraham Danzig’s (Danziger, 1748– 1820) Hayyei Adam on Orah Hayyim with an addendum entitled Nishmat Adam (Vilna, 1810) and Hokhmat Adam with an addendum called Binat Adam (1814-15) and R. Solomon ben Joseph Ganzfried’s (1801–66) Kizur Shulhan Arukh (Uzhgorod, 1864) as a * I would like to express my appreciation to Eli Genauer for reading this article and for his suggestions. ________________________________________________________ Marvin J. Heller writes books and articles on Hebrew printing and bibliography. His Printing the Talmud: A History of the Individual Treatises Printed from 1700 to 1750 (Brill, Leiden, 1999), and The Six- teenth Century Hebrew Book: An Abridged Thesaurus (Brill, Leiden, 2004) were, respectively, recipients of the 1999 and 2004 Research and Special Libraries Division Award of the Association of Jewish Libraries for Bibliography. -
Special Articles (1923-1924)
PORTRAITS OF EARLY AMERICAN JEWS* By HANNAH R. LONDON WITHIN the last generation there has been a remarkable revival of early American art, and in this revival por- traits have played a conspicuous r61e, not only for the fabu- lous prices they have sometimes fetched, but also for their historic significance and high artistic merit. Many exhibitions of these early American portraits have been held from time to time; a notable series of such exhibi- tions was held, in the fall of 1921, under the auspices of the Union League Club of New York. The range was wide, including portraits by Sully, Stuart, Jarvis, Neagle, Healy, Rembrandt Peale, and many others. Of more recent date, and largely attended, was a significant ex- hibition, arranged in March, 1922, by the Copley Society of Boston, of the works of artists who flourished in the days preceding the revolution. Among the artists represent- ed were Blackburn, Smibert, Ramage, Savage, Bridges, Byrd, and Theus. The works of Copley and Stuart were purposely omitted, because they were assumed to be well known in Boston. The affectionate and tenacious regard of the visitors as they viewed the portraits of their fore- bears at these various exhibitions was interesting to note. But where were the portraits of Jews who had also shared in the encouragement of portrait-painting in this country? As an observer, I was particularly struck by their pathetic absence, for there are extant a great many portraits of American Jews which, by reason of the superiority of ex- *Copyright, 1923, by HANNAH R. LONDON. -
Maimonides' Thirteen Principles: the Last Word in Jewish Theology?
Maimonides' Thirteen Principles: The Last Word in Jewish Theology? Marc B. Shapiro In the inaugural issue of the Torah u-Madda Journal, R. Yehuda Parnes argued that heresy is forbidden to be studied. This led him to condemn study in "areas that spark and arouse ideas which are antithetical to the tenets of our faith." Further developing his point, he left no doubt as to what he meant by "the tenets of our faith." "Torah u-Madda can only be viable if it imposes strict limits on freedom of inquiry in areas that may undermine the yod gimel 'ikkarei emunah." In other words, in his view, it is the "Thirteen Principles of Faith" of Maimonides that are determinative with regard to what constitutes heresy.1 At first glance this may not appear to be at all controversial. After all, who better than Maimonides would be qualified to set forth the dogmas of Judaism? The immediate reaction of many Orthodox Jews would probably be the same as R. Parnes' in identifying heresy with anything that opposed any of the well known Maimonidean principles. Indeed, a recent author has written: "It should be stressed that all Torah scholars agree on the validity and significance of the Principles."2 Similarly, another one has written: "The fact is that Maimonides' Thirteen Principles are all derived from the Talmud and the classic Jewish tradition, and were never in dispute.3 With reference to these statements, a comment by Gershom Scholem, made in a entirely different context, is relevant: "This seems to me an extraordinary example of how a judgment proclaimed with conviction as certainly true may nevertheless be entirely wrong in every detail."4 This is so, for even a cursory examination of Jewish literature shows that Maimonides' principles were never regarded as the last word in Jewish theology.5 This despite the fact that Maimonides contended that anyone who even had a doubt about one his principles was a heretic worthy of death!6 Before even beginning to examine this matter, it is worthwhile to make a few comments on the place of dogma in Jewish thought in general. -
The Early Ashkenazi Practice of Burial with Religious Paraphernalia
Nati Barak The Early Ashkenazi Practice of Burial with Religious Paraphernalia In his research dealing with initiation rites in medieval Jewish society, Ivan Marcus mentioned that these rites had a starting point and an ending point. These points might serve, according to Marcus, as indicators of the changes undergone by the culture of which they were part.1 Burial practices, according to which the dead were laid to rest with para- phernalia of a spiritual-religious meaning, probably appeared in Ashkenaz in the first quarter of the eleventh century, when Rabbenu Gershom Me’or Ha- Gola died. Rabbenu Gershom was probably the first to practise the custom of burial with a ṭalit, and thus pioneered a custom that came to be observed by both leaders and laymen.2 One may also claim that the practice of burial with religious paraphernalia in the Jewish world is of authentic Ashkenazi origin. As with many other practices to be addressed below, which were mainly or exclusively chracteristic of Ashkenaz, this practice, too, is an entirely Ashkenazi one. This eleventh-century practice of burial with such paraphernalia contin- ued into the late Middle Ages, and was observed by the generations that fol- lowed the Black Death, in the fourteenth and fifteenth centuries and subse- quently. What are the lines of continuity, and what are the points of discontinuity and change, between the way this practice was implemented by the generations that preceded the Black Death, and how it was pursued in the period that followed it? The answer to this question is a crucial one, since it may help to provide the historian of these and, by extension, similar practices, with a clear picture of the changes in the design of Ashkenazi death rituals in the generations that followed the Black Death.