7319 W. Atlantic Avenue Delray Beach, Fl 33446 (561) 499-0970

Total Page:16

File Type:pdf, Size:1020Kb

7319 W. Atlantic Avenue Delray Beach, Fl 33446 (561) 499-0970 DELRAY ORTHODOX SYNAGOGUE A Jewel of a Modern Orthodox Shul 7319 W. ATLANTIC AVENUE DELRAY BEACH, FL 33446 (561) 499-0970 ZEVI SAUNDERS, RABBI [email protected] 347-206-9853 DORRI GOLDMAN, PRESIDENT [email protected] DR. GARY SCHLANGER CHAIRMAN OF THE BOARD RENEE HEYDEN SISTERHOOD CO-PRESIDENT ROCHELLE RUSH SISTERHOOD CO-PRESIDENT Visit our website: DelrayOrthodox.org ALL ZOOM INFORMATION IS ON OUR WEBSITE To check if the eruv is operating, go to the website and click on DELRAY ERUV INDOOR SERVICES FOR REGISTERED RABBI’S MESSAGE motor on either December 4 or 5th. From the year MEMBERS ONLY This Friday Mincha is the last time this year we 2100 it will move a day to December 5 and 6th. Friday, December 4, 2020 will be saying vsein Brocho. From Motsie This coming Thursday night (Dec 10) we start Parshas Vayishlach Shabbat Maariv we commence saying ‘Tal u kindling the Menorah. The common custom is to Candle Lighting .…………….….. 5:10 PM motor’ in the ninth Brocho of the Amidah - light the menorah at nightfall (except on Friday Mincha/Kabalat Shabbat …….... 5:15 PM Borech Aleinu. This is an actual pray for rain as when we kindle before Shabbat) which in Delray SHABBOS: Beach is at 6PM and make sure there is enough Shacharis …………….……..…… 9:00 AM we are now in the rainy winter season. If you Mincha ……………………………. 5:00 PM forget to say that you have a second chance in the oil, wicks and atmospheric conditions for it to burn Ma’ariv ………………….………... 6:02 PM Brocho of ‘Shema Koleinu ‘ in the place where for 30 minutes. On Friday we need to make sure it Havdalah NOT BEFORE ….....… 6:06 PM we add the extra prayer for a fast day. If we miss can burn till 30 minutes past nightfall. This may SUNDAY-THURSDAY this opportunity, we must go back to the brocho of mean we need to buy bigger candles for Friday Shacharis at Anshei Emuna ……. 7:45 AM Borech Aleinu. If you have already completed the night. On Chanukah we say Al Hanissim in FRIDAY Amida you must repeat the Amida. For the next davening and benching and we say full Hallel Shacharis at DOS…………………..7:30 AM 30 days until one has ingrained saying Tal U every day. We also lein from Parshat Naso Mincha/Ma’ariv ………...………….. 5:00 PM detailing the dedication of the Miskan in the NEXT SHABBOS motor into his subconscious, any day dreaming or Candle lighting, December 11…… 5:11 PM loss of concentration that leads to davening on desert. Begin saying “V’Tayn Tal U’Matar” in the what I call auto pilot will require the same laws as weekday Amidah (Shmoneh Esrei) on Saturday if one knows that one didn't say it. The rabbis MAZAL TOV night, Motza’ay Shabbat, December 5th. determined that in Babylonia they should start RACHELLE & HARRY LAZARUS Zoom information for minyanim located praying for rain 60 days after the autumn on the birth of a great-grandson, born to their on the last page of the bulletin & on our Tekufa(equinox) which takes place on approx grandchildren, Brendan & Lynden Lazarus website. September 22. For those of you who are good at RABBI’S MONDAY SHIUR 7:30 PM math that should take us to November 22 not WELCOME NEW MEMBERS https://us02web.zoom.us/j/82666015302?pwd=MWhR December 5. We also have to factor that in the Scott Altman & Johanna Guevara TXZuWXhEZDBjNTdweGlZcFd6Zz09 16th century Pope Gregory moved the calendar Margery Cunningham Meeting ID: 826 6601 5302, back 10 days. A detailed analysis of this is beyond Salomon Schneider Password: 444176 the scope of this article. As we know from our Dial by Phone 929 205 6099 shul timetable- Jews don't like changing times too SIGNUPGENIUS.COM GUEST SPEAKER DEC. 14. 7:45 PM often and did not accept this change into our Please remember you must sign up Mr. Simcha Adelman, Dean of Students at the halachic calculations. He also instituted that every for minyanim every week. Jewish Academy, Hollywood who holds a 128 years 1 day will be removed from the Master’s Degree in World History will be calendar. This is achieved by losing one leap year. giving the shiur titled Once all those days have been put into the FROM SHACHARIT FRI., DEC. 11, ‘' Chanukah: Rise of the Hasmonean computer we end up with 60 days after the Jewish All services will be held at DOS. Dynasty'’. Tekufah being December 5 and in a leap year Thank you Anshei Emuna for your gracious Please use the above zoom to join the shiur. December 6. As the Jewish day starts with Maariv hospitality for Shacharis. on the previous day we commence saying Tal U YAHRZEITS Dec. 5-10 SISTERHOOD Saturday, December 05, 19 of KISLEV CELEBRATE CHANUKAH WITH US! *Mother of Saul Gottlieb, Jennie Blanche Sunday, Dec. 13, 7:00 PM Gottlieb, Bluma Shayndel bas Yechiel Michel, Candle lighting & singing with A"H Rabbi Saunders. *Mother of Debbie Rosenzweig, Harriet Followed in conjunction with Anshei Emuna’s Wiesel, Chaya bas Moshe Zev, A"H Sisterhood, enjoy a fun-filled evening of Tuesday, December 08, 22 of KISLEV laughter with stand-up comedian *Mother of Sid Goldstein, Miriam Minnie Goldstein, Miriam Mintza bas Avraham, A"H GET WELL SOON רפואה שלמה Uncle of Betsy Baum, William Green, Velvel* ben Shmuel, Z"L Sandra Geiger (Shulamis bas Slava) Wednesday, December 09, 23 of KISLEV 561-637-2526 *Father of Saul Gottlieb, Max Gottlieb, Alan Jasper (Avraham Mechel ben Rifka) ELI LEBOWICZ Menachem Mendel ben Naftali Hertz, Z"L Cost: $20 516-567-6348 Thursday, December 10, 24 of KISLEV Sponsor levels: $26, $36, $46, $54 *Mother of Gilda Birn, Tzirel bas HaRav Zoom information to be provided upon receipt of TEHILLIM FOR ALL CHOLIM your check. Chaim, A"H Thursdays at 11:00 AM *Mother of Danny Hiller, Zissel bas Chaim Join Zoom ZOOM BOOK REVIEW Simcha, A"H https://us02web.zoom.us/j/86012589930?pwd=K29MSG Jan. 5, at 7 PM with Marcia Mermelstein who MAY THEY ALL HAVE tHMkNMWjV4dkVTdzNVL1cydz09 AN ALIYAT NESHAMA will review, “The Third Daughter” by Talia Meeting ID: 860 1258 9930 Carner. The turn of the 20th century finds Password: 605763 fourteen-year-old Batya in the Russian HAPPY BIRTHDAY countryside, fleeing endless pogroms with her YOU’VE GOT NEWS! Elaine David 12/9 family. All requests for the bulletin must be submitted by Wednesday evening, no later than 8 PM to PAID-UP MEMBERSHIP EVENT [email protected] Tues., Jan. 19, 7:00 PM Featuring world renowned Israeli artist, FROM THE PRESIDENT’S DESK Smadar Livne Watch your emails for details. Chanukah begins at sundown on Dec. 10, 24th of Kislev & ends at nightfall on Dec.18th. DUES $36 Who would have thought that from Purim To become a new member or renew your 2020 until now we would still be wearing membership, please send your check made masks, social distancing, disinfecting our payable to DOS Sisterhood to Henny Bick, hands and also observing Chanukah, the 15408 Strathearn Dr., Delray Beach, FL Festival of Rededication? 33446 & indicate it is for dues. However, just like there was a miracle with the oil, it appears that we will have our own Renee & Rochelle miracle, in the form of a vaccine against Covid-19. Hopefully, this will allow us to once again daven freely in our DOS GENERAL MEMBERSHIP MEETING own beloved jewel of a shul. Wed., Dec. 23, 7 PM via ZOOM Wishing everyone a NEXT GENERAL Happy Chanukah! MEMBERSHIP MEETING Shabbat Shalom, Dorri THURS., FEB. 11, 7:30 PM RULES FOR ALL DOS MINYANIM APPROVED BY THE BOARD ON11/12/20 1. Priorty for attendance will be asigned to DOS members or family members residing in Florida. We will allow non-members if space is available, as long as we get their names and phone numbers in order to send an email with a link to our signup genius system, and they have a signed waiver on file. 2. Pre-registeration for all minyanim each week is essential. The registration process will be through the Signupgenius.com,our electronic signup system, sent out to all members every Wednesday. A. Signup will be open from Wednesday until midnight Thursday of the current week for all Minyanim you wish to attend from Mincha-Maariv Friday of the current week to Shacharit Friday of the following week. B. Signup is for one week at a time. The signup link has links to both the waiver and the most current rules for attendance. Affixing your name and email to the registration will constitute your agreement to follow all of the rules in those in those linked documents. C. Please call David Lazar if you do not use a computer, cell phone, or tablet, and need help with electronic registration. They can enter your registration on your behalf. If you don’t register yourself, you need to have a previously signed waiver on file with David Heyden or Rabbi Saunders. D. Any person not registered for a particular service will not be permitted to attend. 3. There will be no attendance without a current signup and waiver. An exception may be made for a member in emergency situation to enter the minyan, by an officer, a director or the Rabbi attending the minyan. A waiver must still be signed and on record, prior to entering the Shul. 4. Any member who has traveled interstate must observe a 14 day waiting period or after 3 - 4 days present in Florida may take a Covid-19 test and if negative will be permitted to attend our services.
Recommended publications
  • Aliyah and Settlement Process?
    Jewish Women in Pre-State Israel HBI SERIES ON JEWISH WOMEN Shulamit Reinharz, General Editor Joyce Antler, Associate Editor Sylvia Barack Fishman, Associate Editor The HBI Series on Jewish Women, created by the Hadassah-Brandeis Institute, pub- lishes a wide range of books by and about Jewish women in diverse contexts and time periods. Of interest to scholars and the educated public, the HBI Series on Jewish Women fills major gaps in Jewish Studies and in Women and Gender Studies as well as their intersection. For the complete list of books that are available in this series, please see www.upne.com and www.upne.com/series/BSJW.html. Ruth Kark, Margalit Shilo, and Galit Hasan-Rokem, editors, Jewish Women in Pre-State Israel: Life History, Politics, and Culture Tova Hartman, Feminism Encounters Traditional Judaism: Resistance and Accommodation Anne Lapidus Lerner, Eternally Eve: Images of Eve in the Hebrew Bible, Midrash, and Modern Jewish Poetry Margalit Shilo, Princess or Prisoner? Jewish Women in Jerusalem, 1840–1914 Marcia Falk, translator, The Song of Songs: Love Lyrics from the Bible Sylvia Barack Fishman, Double or Nothing? Jewish Families and Mixed Marriage Avraham Grossman, Pious and Rebellious: Jewish Women in Medieval Europe Iris Parush, Reading Jewish Women: Marginality and Modernization in Nineteenth-Century Eastern European Jewish Society Shulamit Reinharz and Mark A. Raider, editors, American Jewish Women and the Zionist Enterprise Tamar Ross, Expanding the Palace of Torah: Orthodoxy and Feminism Farideh Goldin, Wedding Song: Memoirs of an Iranian Jewish Woman Elizabeth Wyner Mark, editor, The Covenant of Circumcision: New Perspectives on an Ancient Jewish Rite Rochelle L.
    [Show full text]
  • Moshe Raphael Ben Yehoshua (Morris Stadtmauer)
    6 Menachem Av 5777 Sanhedrin Daf 13 July 29, 2017 Daf Notes is currently being dedicated to the neshamot of Moshe Raphael ben Yehoshua (Morris Stadtmauer) o”h Tzvi Gershon ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for their neshamot and may their souls find peace in Gan Eden and be bound up in the Bond of life The Tekufah and the Leap Year tekufah of the year.” One opinion says that this means the Rav Yehudah said in the name of Shmuel: We do not entire festival of Sukkos must be in the new tekufah. intercalate a month into the year unless the new tekufah Another says that a portion of it must be in the new was not in the majority of the month. [The solar year which tekufah. consists of three hundred and sixty-five and a quarter days is divided into four equal parts, each period consisting of The Gemora asks: What do they hold? If they hold that the ninety-one days and seven and a half hours. These are day that the new tekufah starts is still considered part of called respectively the Nissan (vernal), Tammuz (summer), the old tekufah, both opinions should not hold the way Tishrei (autumnal), Teves (winter) Tekufos. The lunar year they do! [Rabbi Yehudah should not even hold that the 15th which forms the basis of our calendar comprises altogether is good, as the entire holiday is not in the new tekufah, and three hundred and fifty-four days. Though according to Rabbi Yosi should not even hold the 20th is good, as even Biblical tradition, our months are to be lunar, yet our part of the holiday is not in the new tekufah, being that the Festivals are to be observed at certain agricultural seasons; new tekufah on the 21st means it only actually starts on the Pesach and Shavuos in the Spring; Sukkos in the Autumn.
    [Show full text]
  • Hebrew Names and Name Authority in Library Catalogs by Daniel D
    Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed.
    [Show full text]
  • A Short History of the Jewish Fixed Calendar: the Origin of the Molad
    133 A Short History of the Jewish Fixed Calendar: The Origin of the Molad By: J. JEAN AJDLER I. Introduction. It was always believed that the transition from the observation to the fixed calendar was clear-cut, with the fixed calendar immediately adopting its definitive form in 358/359, at the date of the inception. Indeed according to a tradition1 quoted in the name of R’ Hai Gaon,2 the present Jewish calendar was introduced by the patriarch Hillel II in the Jewish Year 4119 AM (anno mundi, from creation), 358/359 CE. The only discordant element with regard to this theory that the calen- dar adopted immediately its definitive form, was the fact that we find al- ready in the Talmud that the postponement of Rosh Hashanah from Sun- day was a later enactment.3 Only some rare rabbinic authorities already recognized the later character of this postponement. Indeed a passage of the epistle of R’ Sherira Gaon implying that Rosh Hashanah of the year 505 C.E. was still on Sunday was generally consid- ered as the result of a copyist mistake.4 It is only in the first decade of the twentieth century that new evidence appeared after the discovery of new documents in the Cairo Geniza. 1 Sefer ha-Ibbur by R’ Abraham bar Hiyyạ edited by Filipowski, London 1851, p. 97 quotes a responsum of R. Hai Gaon dated from 4752 AM = 992 C.E. report- ing this tradition. 2 R. Hai Gaon (939-1038) was the last and the most prolific Gaon. He belonged to the Yeshiva of Pumbedita.
    [Show full text]
  • 1 I. Introduction: the Following Essay Is Offered to the Dear Reader to Help
    I. Introduction: The power point presentation offers a number of specific examples from Jewish Law, Jewish history, Biblical Exegesis, etc. to illustrate research strategies, techniques, and methodologies. The student can better learn how to conduct research using: (1) online catalogs of Judaica, (2) Judaica databases (i.e. Bar Ilan Responsa, Otzar HaHokmah, RAMBI , etc.], (3) digitized archival historical collections of Judaica (i.e. Cairo Geniza, JNUL illuminated Ketuboth, JTSA Wedding poems, etc.), (4) ebooks (i.e. HebrewBooks.org) and eReference Encyclopedias (i.e., Encyclopedia Talmudit via Bar Ilan, EJ, and JE), (5) Judaica websites (e.g., WebShas), (5) and some key print sources. The following essay is offered to the dear reader to help better understand the great gains we make as librarians by entering the online digital age, however at the same time still keeping in mind what we dare not loose in risking to liquidate the importance of our print collections and the types of Jewish learning innately and traditionally associate with the print medium. The paradox of this positioning on the vestibule of the cyber digital information age/revolution is formulated by my allusion to continental philosophies characterization of “The Question Concerning Technology” (Die Frage ueber Teknologie) in the phrase from Holderlin‟s poem, Patmos, cited by Heidegger: Wo die Gefahr ist wachst das Retende Auch!, Where the danger is there is also the saving power. II. Going Digital and Throwing out the print books? Critique of Cushing Academy’s liquidating print sources in the library and going automated totally digital online: Cushing Academy, a New England prep school, is one of the first schools in the country to abandon its books.
    [Show full text]
  • The Hebrew Language Council from 1904 to 1914*
    Bulletin of the SOAS, 73, 1 (2010), 45–64. © School of Oriental and African Studies, 2010. doi:10.1017/S0041977X09990346 Revisiting the language factor in Zionism: The Hebrew Language Council from 1904 to 1914* İlker Aytürk Bilkent University, Turkey [email protected] Abstract The role of language and linguistic-philological studies in the nationalist movements of the nineteenth century received much attention. The aim of this article is to focus on the language factor in Zionism and the revival of Hebrew as a spoken language in the Yishuv between 1904 and 1914. Founded in 1904, the Hebrew Language Council was expected to enhance the process of revival and, from the very beginning, an unmistakably nationalist attitude to its subject matter marked the Council’s agenda. However, the authority of the Council to make binding decisions on lin- guistic matters was contested by a number of other Zionist institutions, a development which ruined the prestige and effectiveness of the Council. The controversy resulted less from a turf war or quarrels over scarce resources than a deeper question of which institution represented the “true” Hebraic spirit. The World Zionist Organization’s decision to de- align from cultural matters, including the revival of Hebrew, worsened the conditions under which the Council operated. From a comparative per- spective, thus, the Hebrew case provides an unusual case of linguistic nationalism, which should be of interest to students of both nationalism and sociolinguistics. The majority of the scholars in the field of nationalism studies today agree on the modernity of nations and believe nations to be “constructs”, “artefacts” or “ima- gined communities”, invented by a host of nationalist ideologues since the late eighteenth century.
    [Show full text]
  • Quotations About the Jewish Calendar
    Frank W. Nelte QUOTATIONS ABOUT THE JEWISH CALENDAR FROM JEWISH SOURCES The following list is a collection of quotations about the present Jewish calendar. All these quotations are from Jewish writers. Quotations from the first six works are from Jews who are also qualified in astronomy. The quotations after that are all from the Talmud, illustrating beyond doubt that the Jews understand the word "tekufah" to refer to the four seasons that each start with either an equinox or a solstice. Together with the quotations from Encyclopedia Britannica, which were in all likelihood also written by Jewish astronomers, these quotations represent the views about the Jewish calendar from those who are the most qualified people on earth on this subject of the Jewish calendar. These people did not have an axe to grind. They did not attempt to find any astronomical justifications for the flaws in THEIR calendar. They were not attacking their own calendar. They simply stated the obvious facts about the Jewish calendar, facts that are obvious to any objective observer. It is only people who have a vested interest in ascribing to the Jewish calendar some "godly" or "sacred" status that will argue with, and reject, these clear and obviously correct views of highly qualified Jewish astronomers. COMMENT: With all the quotations presented here the emphasis by means of capital letters is mine throughout, unless explicitly stated as otherwise. Here are the quotations: 1) The JEWISH ENCYCLOPEDIA, copyright 1903, 1912, volume 3, page 500, article "Calendar, History
    [Show full text]
  • A Murder in the Grove: Conceptions of Justice in an Early Zionist Colony
    LIORA R. HALPERIN A Murder in the Grove: Conceptions of Justice in an Early Zionist Colony Abstract Downloaded from This article offers a localized perspective on early Zionist settlers’ evolving respons- es to interethnic violence in late Ottoman Palestine. It takes as its subject the first instance of murder in the early Zionist colony of Rishon LeZion, the death of Yaakov Abramovich in 1902, presumed to have been committed by the Palestinian notable Alfred Rock from Jaffa. Drawing from local archival records and the peri- http://jsh.oxfordjournals.org/ odical press of the Palestine Jewish community and influenced by scholarship in legal and microhistory, the article resituates this community in the context of its re- lations with Ottoman authorities, Arab notables and peasants, as well as its European Jewish benefactors. It argues that the community’s behavior and reac- tions were period and context-specific, consequences of legal assumptions about the workings of the Ottoman court system and the traditional confliction resolution mechanism of sulh but also products of evolving economic motives around land purchase and sale, and particular social dynamics among surviving family members in the colony, namely the deceased man’s widow, his father, and his by guest on November 24, 2015 brothers. It emphasizes the contingent, local nature of communal interactions with the larger, overlapping social and legal structures of Late Ottoman Palestine. On Tuesday, September 23, 1902, a group of Christian Arabs from Jaffa, among them Alfred Rock,
    [Show full text]
  • Review of Zeev Gries, the Book in the Jewish World 1700-1900
    University of Pennsylvania ScholarlyCommons Scholarship at Penn Libraries Penn Libraries 12-2008 Review of Zeev Gries, The Book in the Jewish World 1700-1900 Arthur Kiron University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/library_papers Part of the Jewish Studies Commons, and the Library and Information Science Commons Recommended Citation Kiron, A. (2008). Review of Zeev Gries, The Book in the Jewish World 1700-1900. Judaica Librarianship, 14 80-87. http://dx.doi.org/10.14263/2330-2976.1075 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/library_papers/95 For more information, please contact [email protected]. Review of Zeev Gries, The Book in the Jewish World 1700-1900 Abstract An important milestone in the study of the Jewish book was marked in 2002 with the publication of Ze'ev Gries's ha-Sefer ke-sokhen tarbut, be-shanim 1700-1900 ("The Book as an Agent of Culture, 1700-1900"). In this "slim volume," as he subsequently and modestly would refer to it, Gries introduced his readers to what he calls in Hebrew "toldot ha-sefer ha-Yehudi" (the "History of the Jewish book"). The book, based on his twenty-five previous years of research in the field, offered new insights and raised new questions. Thanks to this 2007 English-language edition, Gries's scholarship happily can reach a broader audience. Moreover, as Gries explains in his preface to the English edition, "the present volume draws heavily on (the Hebrew edition) but is not a direct translation." At the same time, Gries acknowledges and thanks Jeffrey Green for translating the original "Hebrew text as the basis of the present book." Originally published in Hebrew by ha-J9buts ha-me'ul).ad at the suggestion of its founding editor, Meir Ayali, the English edition is published appropriately by the Littman Library of Jewish Civilization, a cultural broker that brings to the English reading public important works of classical Jewish literature and modern scholarship that were originally written in Hebrew.
    [Show full text]
  • Printing, Hebrew Book Culture and Sefer Ḥasidim
    Printing, Hebrew Book Culture and Sefer Ḥasidim Joseph A. Skloot Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2017 © 2017 Joseph A. Skloot All rights reserved ABSTRACT Printing, Hebrew Book Culture and Sefer Ḥasidim Joseph A. Skloot This dissertation is a contribution to the fields of the history of the Hebrew book and ear- ly modern Jewish cultural history. It is a study of Sefer Ḥasidim, a text that originated in the me- dieval Rhineland, in its first two printed editions (of 1538 and 1581, respectively). By analyzing these editions closely, and by comparing them to their manuscript antecedents, it is possible to determine how the work of printing changed Sefer Ḥasidim and how printing shaped readers’ understanding of the text. These investigations advance the argument that the printing of Hebrew books was a creative act, not merely a process of reproduction and dissemination. Like all cre- ative productions, moreover, these editions can be read as witnesses to the particular social and cultural contexts from which they emerged—in this case, a period of upheaval in Jewish life and European society. Moreover, the varied cast of characters who produced these editions—printers, editors, proofreaders, press workers, among others—were influenced by commercial, intellectual and religious interests unique to the sixteenth century and to Italy. These interests left their mark on the texts of Sefer Ḥasidim that emerged from their presses (in the form of censorship and emendations), as well as their associated paratexts (e.g.
    [Show full text]
  • When Did Haskalah Begin? Establishing the Beginning of Haskalah Literature and the Definition of "Modernism" Downloaded From
    When Did Haskalah Begin? Establishing the Beginning of Haskalah Literature and the Definition of "Modernism" Downloaded from BY MOSHE PELLI http://leobaeck.oxfordjournals.org/ When did modern Hebrew literature begin? Does its beginning coincide with the beginning of Haskalah literature? Is there a literary personality who signals the beginning of the new trends in modern Hebrew literature? These were some of the questions discussed by several literary historians in the early days of Haskalah historiography. For some time, such questions were frequently debated, but after a while, literary historians and critics apparently lost interest in them. The topic has recently been revisited by a few contemporary Haskalah scholars. The questions now being asked echo earlier themes, though more at Ohio State University Libraries on September 5, 2016 profound queries have emerged: What is "modern" in "modern Hebrew litera- ture", and how is "Hebrew modernism" defined? The most significant trend in Haskalah historiography has highlighted the elements, which distinguish Haskalah literature from the corpus of traditional Hebrew literature through the ages. Haskalah was considered to be new, modern and different. Proponents of this notion designated Haskalah as the beginning of modern Hebrew literature, while endeavouring to identify a major writer or group of writers who, to them, signal the beginning of Haskalah. There was, however, another trend, the major spokesman of which was Dov Sadan (and perhaps also, to some extent, Shmuel Werses, as discussed below). Sadan did not emphasise the distinctions between bodies of literature. Instead, he estab- lished different outlooks, which group together various types of literature and form a different concept of periodisation.
    [Show full text]
  • Hebrew : the Eternal Language
    HEBREW::: THE ETERNAL LANGUAGE WILLIAM CHOMSKY HEBREWHEBREW::: THE ETERNAL LANGUAGE skokie, illinois, usa Varda Books 5761 / 2001 Copyright © 2001 by Varda Books Original copyright © 1957 by THE JEWISH PUBLICATION SOCIETY OF AMERICA All Rights Reserved Second Printing, 1958 New ISBN 1-59045-441-3 Library PDF No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage retrieval system, except for brief passages in connection with a critical review, without permission in writing from the publisher: Varda Books, 9001 Keating Avenue, Skokie, Illinois, USA Prepared as an ebook by Varda Graphics, Inc. Library of Congress Catalog Card No.: 578140 PRINTED IN THE UNITED STATES OF AMERICA To My Children << Chapter >> Home | TOC | Index PREFACE There has long been need for a book on the origin of the Hebrew language, its struggle for survival in the face of almost insurmountable obstacles, and its survival as a spoken vernacu- lar in our own day. I confess to having for many years cher- ished the hope that it would some day be given me to write this story. At the same time, I shrank from undertaking a task so vast and important, so basic to the Jewish cultural heritage, and involving so many aspects of Jewish life and history. When, therefore, the Zionist Organization of America approached me several years ago with the request that I prepare a pamphlet on the subject, Hebrew, The Story of a Living Language, I allowed myself to be persuaded for the very reason that the discussion would be brief and tentative.
    [Show full text]