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Zelophehad's Daughters
Zelophehad’s Daughters July 2011 I would like to start off tonight by trying to articulate just how excited I am to be here. In my two weeks at Shomrei Torah, the deep abundance of love and support from members, staff, Rabbi George and every person who has walked through the doors has been remarkable. I could not have dreamed of a better start for my rabbinical career. It is also exciting to me that this week’s Torah portion is Pinchas, not so much for the broad story but, rather, for the story of Zelophehad’s daughters that is tucked away inside. The first few years of rabbinical school, I was struck by the strong feminist nature of some of my classmates and teachers. Back then, I would not have considered myself to be a feminist. So as I started to prepare to speak tonight, I tried very hard to shy away from speaking about Zelophehad’s daughters. Yet I just couldn’t give up the opportunity to talk about one of my favorite episodes in the Torah. I love this story, because it tells the triumphant tale of the very first feminist activists. The story of Zelophehad’s daughters actually appears in the Bible three times. The first time they are mentioned is in this week’s portion. The story introduces us to the daughters of Zelophehad, Mahlah, Noah, Hoglah, Milcah, and Tirzah. Let’s look at them together. The portion begins as God instructs Moses and Eliazar to conduct a widespread census of the people. God then instructs Moses to distribute lots of land in proportion to the enrolment of the group. -
The Legends of Genesis
THE LEGENDS OF GENESIS. BY H. GUNKEL. THE SIGNIFICANCE AND SCOPE OF THE LEGENDS. ARE the narratives of Genesis history or legend? For the mod- Ix. ern historian this is no longer an open question ; neverthe- less it is important to get a clear notion of the bases of this modern position. The writing of history is not an innate endowment of the hu- man mind ; it arose in the course of human history and at a definite stage of development. Uncivilised races do not write history; they are incapable of reproducing their experiences objectively, and have no interest in leaving to posterity an authentic account of the events of their time. Experiences fade before they are fairly cold, and fact and fancy mingle ; only in poetical form, in song and saga, are unlettered tribes able to report historical occurrences. Only at a certain stage of civilisation has objectivity so grown and the interest in transmitting national experiences to posterity so in- creased that the writing of history becomes possible. Such history has for its subjects great public events, the deeds of popular lead- ers and kings, and especially wars. Accordingly some sort of po- litical organisation is an antecedent presumption to the writing of history. Only in a later, in the main a much later, time is the art of writing history, learned through the practice of writing national histories, applied to other spheres of human life, whence we have memoirs and the histories of families. But considerable sections of the people have never risen to the appreciation of history proper, IThe present treatise is the Introduction to the same author's Comnu-niary on Genesis (\'an- (ienboek & Ruprecht, Giittingen), in which the positions here taken are expounded and supported in greater detail. -
Thetorah -Com
6t9t2U2U I ne Paraoox oI Pesacn :inenr - | ne I oran.com TheTorah -com The Paradox of Pesach Sheni As a historical commemoration, Passover is tied to a specific date. Nevertheless, the Torah gives a make-up date for bringing the offering a month later. Gerim, non- Israelites living among Israelites as equals, are also allowed to bring this offering, even though it wasn)t their ancestors who were freed. How do we make sense of these anomalies? Prof. Steven Fraade u* ntrs .!i.aitrir! i'irir;ri{,r I t i I I 5* \} - A Fixed Lunar-Calendrical Commemoration: A fter explaining to Moses how the Israelites should perform the Passover I I ritual in order to avoid being killed during the plague of the firstborn, YHWH endswith: El? nll triri nin] T:rr ntDur ExodD:14 This day shallbe to you one of ;r:;r-! rf inx onirrlr firpr5 remembrance: you shall celebrate it as a hltns'//unrnrr thelnrah enm/artinlc/the-naradav-nf-nceanh-ehpni 1 111 6t9t2U2t) I he Paradox ot Pesach shent - | ne loran.com .r;lilT tr?i9 ni?l;| tr)!I-r1' festival to YHWH throughout the ages; you shall celebrate it as an institution for all time. Moses then passes the message along to the elders of Israel, expanding on this point: 'D:r' niDu' Exod'12:2t+ l?:Tn n$ trR"lDt?l You shall observe this as an .o?ip ru Tt;}'r! il4);'rrn institution for all time, for you and for ;'1):r' f':lqt? tli tNff '? i"l';r'l your descendants. -
Clios Psyche 6-3 Dec 1999
Clio’s Psyche Understanding the "Why" of Culture, Current Events, History, and Society Volume 6, Number 3 December, 1999 Holocaust Consciousness, Novick’s Thesis, Comparative Genocide, and Victimization How Hollywood Hid the Holocaust Reflections on Through Obfuscation and Denial Competitive Victimhood Melvin Kalfus David R. Beisel Psychohistory Forum Research Associate SUNY-Rockland Community College In the decade following the Second World Review of Peter Novick, The Holocaust in American War and our initial confrontation with the Holo- Life. New York: Houghton Mifflin Company, 1999. caust in all of its enormity, the motion picture in- ISBN 0395840090, 373 pp., $27. dustry continued to be dominated by “the Jews Peter Novick is a fine historian who has who invented Hollywood.” It was these Jews who written a fine, if flawed, study. In The Holocaust had created the myths that helped Americans cope in American Life he asks many of the right ques- with the enormous trauma of the Great Depression tions and offers some insightful answers. As I read (Continued on page 106) along, I found myself nodding in agreement at IN THIS ISSUE Life Is Beautiful Is Not a "Romantic Comedy"......... 114 Flora Hogman How Hollywood Hid the Holocaust: .............................89 “Vicitm Olympics”: The Collective Melvin Kalfus Psychology of Comparative Genocides................. 114 Ralph Seliger Reflections on Competitive Victimhood .................89 Review Essay by David R. Beisel Forgiveness and Transcendence............................ 116 Anie Kalayjian Response to David Beisel.....................................93 Peter Novick The Holocaust as Trope for "Managed" Social Change..................................... 119 The Memory of the Holocaust: Howard F. Stein A Psychological or Political Issue? .........................94 An Israeli Psychohistorian: Avner Falk ............... -
The Torah: a Women's Commentary
Study Guide The Torah: A Women’s Commentary Parashat Mas’ei Numbers 33:1-36:13 Study Guide written by Rabbi Stephanie Bernstein dr. tamara Cohn eskenazi, dr. Lisa d. Grant, and Rabbi Andrea L. Weiss, Ph.d., editors Rabbi Hara e. Person, series editor Parashat Mas’ei Study Guide themes theme 1: Recalling the Journey: it’s Been a Long and Winding Road theme 2: ensuring Justice in the Promised Land: Providing Cities of Refuge theme 3: Amending God’s Law in the Promised Land: the Limits of individual Freedom Introduction arashat Mas’ei begins with a detailed review of the israelites’ journey to P Canaan, from egypt to the plains of Moab. this parashah, the last in the book of Numbers, concludes with the israelites poised to enter the Promised Land, their long journey finally at an end. t he parashah contains a list of the forty-two places at which the israelites stopped during their wanderings, an itinerary that reminds the israelites of just how far they have come: from slavery, through the trials of the wilderness, and on to the threshold of entering Canaan as a free people in their own land. An account of Aaron’s death interrupts the narrative, reminding the people that the leaders of their journey will not accompany them as they cross the Jordan. the narrative then shifts from a recollection of the journey to God’s directions for how the israelites will occupy and live in the Promised Land. God’s concern is not only with the geographic boundaries of the land, but with the social and legal boundaries that will regulate the interactions of its inhabitants. -
Who Gets the Last Word?
מטות- מ ס ע י תשפ"א Mattot-Masei 5781 Who Gets the Last Word? Rabbi Judith Hauptman, E. Billy Ivry Professor Emerita of Talmud and Rabbinic Culture, JTS Mattot and Masei, the last two portions of the book of (Num. 27:7), i.e., these women have a valid claim. They will Numbers (30:2–36:18), are usually read one after the other receive their father’s parcel and his name will not be blotted on the same Sabbath. Are these portions linked by out. something other than the quirks of the Jewish calendar? But in the last chapter of Mattot-Masei, we read a story that Mattot opens with a chapter on the subject of vows. A vow is is a mirror image of the one above. The men of Menasseh, a person’s promise to God to behave in a certain way so that Zelophehad’s tribe, approach Moses and say that his decision God, in response, will grant one’s requests. When Jacob was regarding the five women could redound to the men’s fleeing from Esau, he took a vow that if God protected him detriment. If the women who inherit land in Menasseh’s tract on his journey and returned him home safely, he would give marry a man from a different tribe, they will take their land back to God a tenth of whatever God gave him (Gen. with them. It will thereby diminish Menasseh’s holdings, and 28:22). A vow thus gives a person a sense of control over his that would be unfair. -
Vayigash Genesis 44:18-47:27 Week of December 28--January3 ,2004
www.Chabad.org Vayigash Genesis 44:18-47:27 Week of December 28--January3 ,2004 Judah approaches Joseph to plead for the release of Benjamin, offering himself as a slave to the Egyptian ruler in Benjamin's stead. Upon witnessing his brothers' loyalty to one another, Joseph reveals his identity to them. "I am Joseph," he declares. "Is my father still alive?" The brothers are overcome by shame and remorse, but Joseph comforts them. "It was not you who sent me here," he says to them, "but G-d. It has all been ordained from Above to save us, and the entire region, from famine." The brothers rush back to Canaan with the news. Jacob comes to Egypt with his sons and their families -- seventy souls in all -- and is reunited with his beloved son after 22 years. On his way to Egypt he receives the Divine promise: "Fear not to go down to Egypt; for I will there make of you a great nation. I will go down with you into Egypt, and I will also surely bring you up again." Joseph gathers the wealth of Egypt by selling food and seed during the famine. Pharaoh gives Jacob's fam- ily the fertile county of Goshen to settle, and the chil- dren of Israel prosper in their Egyptian exile. Parshah in a Nutshell | Parshah in Depth | From the Chassidic Masters | 1 www.ChabadOnline.com But the brothers won’t go in peace. Judah, their spokesman and leader, and the one who assumed personal responsibili- ty to Jacob for Benjamin’s safe return, pleads: “How shall I go up to my father, and the lad be not with me?” Benjamin is the only surviving child of our father’s most beloved wife, Vayigash his older brother having disappeared many years ago; our Genesis 44:18-47:27 father’s very life is bound with Benjamin’s life. -
Old Testament Books Hebrew Names
Old Testament Books Hebrew Names Hadrian pichiciago accordantly as teachable Abner disseised her binomials stereochrome corrosively. Declarable and unconstrainable Alphonso stimulating, but Eric palely addle her odometer. Redirect Keith strove subtly. Nowhere is this theme more evident success in Exodus the dramatic second wedding of the american Testament which chronicles the Israelites' escape. Hebrew forms of deceased name JesusYehoshua Yeshua and Yeshu are. Jewish Bible Complete Apps on Google Play. Since Abel was the royal martyr in the first surgery of written Hebrew Scriptures Genesis and. The Names and basement of the Books of split Old Testament Kindle edition by. What body the oldest religion? Old TestamentHebrew Bible Biblical Studies & Theology. Who decided what books the Hebrew Bible would contain. For the names of the blanket large subcollections of his Hebrew Bible Torah Nevi'im. Read about Hebrew Names Version Free Online Bible Study. Lists of books in various Bibles Tanakh Hebrew Bible Law or Pentateuch The Hebrew names are taken from other first equation of death book alone the late Hebrew. Appears in loose the remaining twenty-two books of late Hebrew Bible. Name six major events that first place buy the OT before so were written. The Hebrew canon or last Testament refers to the collection of swan and. Rabbinic explanations for fidelity and email, focusing more prominent jew has some old testament names? Books of The Bible and the meaning in option name excel RAIN. Versions Cambridge University Press. A-Z array of Bible Books Tools & Resources Oxford Biblical. Chapter 3 Surveying the Books of the Bible Flashcards Quizlet. -
Kol Rina an Independent Minyan Parashat Vayeshev December 21, 2019 *** 23 Kislev, 5780
Kol Rina An Independent Minyan Parashat Vayeshev December 21, 2019 *** 23 Kislev, 5780 Kol Rina – An Independent Minyan, is a traditional egalitarian community. We are haimish (homey/folksy), friendly, participatory, warm and welcoming. We hold weekly services in South Orange as well as holiday services and celebrations which are completely lay led. We welcome all to our services and programs from non-Hebrew readers to Jewish communal and education professionals. Today's Portions 1: 37:1-3...............................p. 226 5: 37:18-22........…......p. 229 2: 37:4-7...............................p. 227 6: 37:23-28........…......p. 230 3: 37:8-11..............................p. 227 7: 37:29-36........…......p. 231 4: 37:12-17...........................p. 228 maf: 40:20-23..................p. 244 Haftarah: Amos 2:6 - 3:8...................................p. 247 Vayeshev in a Nutshell https://www.chabad.org/parshah/article_cdo/aid/3202/jewish/Vayeshev-in-a-Nutshell.htm Jacob settles in Hebron with his twelve sons. His favorite is seventeen-year-old Joseph, whose brothers are jealous of the preferential treatment he receives from his father, such as a precious many-colored coat that Jacob makes for Joseph. Joseph relates to his brothers two of his dreams which foretell that he is destined to rule over them, increasing their envy and hatred towards him. Simeon and Levi plot to kill him, but Reuben suggests that they throw him into a pit instead, intending to come back later and save him. While Joseph is in the pit, Judah has him sold to a band of passing Ishmaelites. The brothers dip Joseph’s special coat in the blood of a goat and show it to their father, leading him to believe that his most beloved son was devoured by a wild beast. -
An Annotated Outline of Daniel Boyarin, a Radical Jew: Paul and the Politics of Identity
1 Alexander Kyrychenko December 5, 2005 An Annotated Outline of Daniel Boyarin, A Radical Jew: Paul and the Politics of Identity Introduction: Wrestling with Paul 1. Paul was motivated by a set of problems and ideas generated by his cultural and religious situation; therefore, he was a Jewish cultural critic. The question is what it was in Jewish culture that led him to produce a discourse of its radical reform. 2. The focus is on Paul's letter to the Galatians. The eschatology of the letter is realized eschatology—the ways in which the world is already changed by the coming and crucifixion and rising of the Christ from the dead. Moreover, Galatians develops the theme of the new humanity, which includes both Jews and Gentiles. Galatians 3:28–29 is the baptismal declaration of the new humanity of no difference. 3. Paul was motivated by a Hellenistic desire for the One, which produced an ideal of a universal human essence, beyond difference and hierarchy. a. This universal humanity was predicated on the dualism of the flesh and the spirit, such that while the body is particular, marked through practice as Jew or Greek, and through anatomy as male or female, the spirit is universal. Paul did not, however, reject the body, but rather promoted a system whereby the body had its place, albeit subordinated to the spirit. Paul's anthropological dualism was matched by a hermeneutical dualism as well. b. Just as the human being is divided into a fleshy and a spiritual component, so also is language itself. -
Mary in Film
PONT~CALFACULTYOFTHEOLOGY "MARIANUM" INTERNATIONAL MARIAN RESEARCH INSTITUTE (UNIVERSITY OF DAYTON) MARY IN FILM AN ANALYSIS OF CINEMATIC PRESENTATIONS OF THE VIRGIN MARY FROM 1897- 1999: A THEOLOGICAL APPRAISAL OF A SOCIO-CULTURAL REALITY A thesis submitted to The International Marian Research Institute In Partial Fulfillment of the Requirements for the degree Licentiate of Sacred Theology (with Specialization in Mariology) By: Michael P. Durley Director: Rev. Johann G. Roten, S.M. IMRI Dayton, Ohio (USA) 45469-1390 2000 Table of Contents I) Purpose and Method 4-7 ll) Review of Literature on 'Mary in Film'- Stlltus Quaestionis 8-25 lli) Catholic Teaching on the Instruments of Social Communication Overview 26-28 Vigilanti Cura (1936) 29-32 Miranda Prorsus (1957) 33-35 Inter Miri.fica (1963) 36-40 Communio et Progressio (1971) 41-48 Aetatis Novae (1992) 49-52 Summary 53-54 IV) General Review of Trends in Film History and Mary's Place Therein Introduction 55-56 Actuality Films (1895-1915) 57 Early 'Life of Christ' films (1898-1929) 58-61 Melodramas (1910-1930) 62-64 Fantasy Epics and the Golden Age ofHollywood (1930-1950) 65-67 Realistic Movements (1946-1959) 68-70 Various 'New Waves' (1959-1990) 71-75 Religious and Marian Revival (1985-Present) 76-78 V) Thematic Survey of Mary in Films Classification Criteria 79-84 Lectures 85-92 Filmographies of Marian Lectures Catechetical 93-94 Apparitions 95 Miscellaneous 96 Documentaries 97-106 Filmographies of Marian Documentaries Marian Art 107-108 Apparitions 109-112 Miscellaneous 113-115 Dramas -
VAYESHEV-12.12.2020.Pdf
DECEMBER 12, 2020 • 26 Kislev 5781 Vayeshev Mazel Tov to proud parents, Julie and Ben Weinberger on the Sunday Bar Mitzvah of their son, Noah Weinberger. DECEMBER 12, 2020 • 26 Kislev 5781 Please proceed to WWW.ANSHEEMET.ORG/LIVESTREAM Vayeshev to view our services. Shabbat Shalom and Welcome! Click here to view We welcome you to Anshe Emet Synagogue and hope that Anshe Emet • Chanukah all of our community you enjoy our worship service. If you are a visitor, please Chanukah programs. introduce yourself so we may welcome you and wish you Let's Celebrate the Lights Shabbat Shalom. Everyone is invited to join our community for Kiddush lunch following services. of Love, together! LOVE Mission Statement Chanukah Highlights: Click images below to learn more! Anshe Emet Synagogue seeks to encourage involvement and create a special sense of belonging. We are committed to meeting the religious, educational, social, and cultural needs of our members within the framework of the Conservative Movement. In keeping with the teachings of Judaism and the spirit of Klal Yisrael, we recognize our responsibility to serve the Jewish community, the wider community and the state of Israel. Michael S. Siegel • Senior Rabbi, Norman Asher Rabbinic Chair Alberto Mizrahi • Hazzan Emeritus, Arnold H. Kaplan M.D. Cantorial Chair David Russo • Rabbi D’ror Chankin–Gould • Rabbi Elizabeth Berke • Interim Hazzan Naomi Weiss-Weil • Ritual Director Transliteration of the Prayer for the State of Israel: Art Friedson • President Avinu sheh-bashamayim, tsur Yisrael v’goalo, bareikh et m’dinat Yisrael Boni Fine • Executive Director reishit ts’michat g’ulateinu.