Lying and Lawyering: Contrasting American and Jewish Law Steven H
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Birthday Party!
The Out-of-the-Box High Holidays Guide 5772/2011 August/September/October 2011 Yo u are cordially invited to the world’s GREATEST Birthday Party! The soulful meaning and practical guide of how to celebrate the High Holidays. Newinto Discoveries the meaning of Rosh Hashana,and Shofar, moreand Book and more… more of Life “Insanity” it is said, “is doing the same today as Celebration! Some High yesterday and expecting different results.” Holidays If we expect change on a universal level, how High Holidays 5772 / 2011 about changing things in our own lives? Doing things 3 The Rebbe’s Message Thoughts differently from what we are accustomed to? 3 Questions You Are Uncomfortable To Ask We wish for ourselves to feel more Jewish. We want My Dear Friends, Wisconsin Jewry, 4 The Month of Elul our children to grow up in a Jewish environment. We Change. What a sweet word. We’re all so ready for 5 The Grand Birthday Celebration would like our children to feel pride in their identity. We 7 Life: A Shopping Experience change. We all know something drastic must occur. 8 Rosh Hashanah The economy is beyond shaky, indeed it is quaking. certainly want them to be kind, considerate, involved and 9 The Book, The Writing, and the Seal Old regimes are toppling, for the good or for the moral Jews. But, what are we really doing to make any of 10 The Shofar unknown. Global security is at a nadir. Education is this actually happen? 11 The Possible World shallow. Discipline, morals and values are anachronisms I’d like to suggest an out of the box idea – an idea 12 Rosh Hashanah – Customs & Reasons from a bygone era. -
Jewish Ethics: Personal & Business Ethics
Jewish Ethics: Personal & Business Ethics Rabbi Michael Lotker Community Rabbi Jewish Federation of Ventura County Camarillo, California For Copies of These Slides Overview of Our Discussion • The First Question You Will Be Asked in Heaven • Some Stories • Lot’s of Quotes from Jewish Tradition • A Focus on Lashon Ha-Rah – “Evil Speech” Jewish tradition teaches that God will ask us 7 questions when we first arrive in heaven. What do you think the first will be? Sorry, Bernie Madoff, the first question is about honesty in business. Why do you think this is the case? Judaism has a lot to say about personal and business ethics. Many of the quotes that follow are from Dorff and Newman’s book on Money. At the heart of the Mussar movement is the concept that the ethical mitzvot are more important than the ritual. (Salanter lived from 1810-1883) Source: Dorff & Newman Judaism has many sacred texts that speak to business and personal ethics. Biblical Texts on Ethics Source: Dorff & Newman Note that you are not even allowed to own false weights and measures! Texts on Ethics If I am not for myself, who will be for me? But if I am only for myself, what am I? If not now, when? Source: Dorff & Newman Who is Rich? - A Story Source: Dorff & Newman Texts on Ethics: Treatment of Worker & Customers Texts on Ethics: Treatment of Worker & Customers A modern source Source: Dorff & Newman Texts on Ethics Texts on Ethics Source: Dorff & Newman Texts on Ethics Source: Dorff & Newman Texts on Ethics Source: Dorff & Newman In a Jewish Court, the Judge Represents Both the Law and God There was a rabbi, Rabba Bar Chanah who once hired workmen to transport barrels of wine for him. -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
Millennium, Jubilee and Human History Under God for Jews in the Middle Ages Rabbi Asher Finkel, Ph.D., Seton Hall University
Seton Hall University From the SelectedWorks of Rabbi Asher Finkel, Ph.D. 2003 Millennium, Jubilee and Human History under God for Jews in the Middle Ages Rabbi Asher Finkel, Ph.D., Seton Hall University This work is licensed under a Creative Commons CC_BY-NC-ND International License. Available at: https://works.bepress.com/asher_finkel/24/ Millennium, Jubilee and Human History under God for Jews in the Middle Ages Asher Finkel Jewish-Christian Studies Graduate Program Department of Religion Seton Hall University South Orange, NJ This article was published in Ich bin ein Hebraer: Gedenken an Otto Michel (1903 - 1993), edited by Helgo Lindner, 312-326. Tübingen: Mohr, 2003. MILLENNIUM, JUBILEE AND HUMAN HISTORY UNDER GOD FOR JEWS IN THE MIDDLE AGES Asher Finkel, Ph.D. The year 1240 is the beginning of the sixth millenium in the Jewish calendar. This year witnessed the Mongol invasion from the East, defeating the Germans and Poles, as well as the year that saw the new ascendancy of the Islamic power. The turn of events was perceived by Nachmanides as the appearance of the "fearsome and terrible beast" in Daniel's vision (Chapter 7) that preceded the coming of the Son of Man, the messianic figure in Jewish apocalypticism. Nachmanides1 portrays the Islamic empire as a "powerful kingdom that is closer to the truth than the former ones," referring to the other theriomorphic empires in Daniel's prophecy. Islam was perceived by Spanish Jewry to be a monotheistic faith, with emphasis on God's unity. Jews faced both Muslims and Christians on the Iberian peninsula, and they were also aware of the distinction between them. -
Honi the Circle Drawer: “A Member of the Household” Or “A Son Who Implores His Father”?
Journal for the Study of Judaism 48 (2017) 1-13 Journal for the Study of Judaism brill.com/jsj Honi the Circle Drawer: “A Member of the Household” or “A Son Who Implores His Father”? Isaiah Ben-Pazi Hemdat Hadarom, Netivot, Israel [email protected] Abstract This article analyzes the meaning of two short metaphors used in the legend of Honi the Circle Drawer that define Honi’s relationship with God: Honi referred to himself as a “ben bayit” and Shimon son of Shatah called him “a son who implores his father” (m. Taʿan. 3:8). Explaining these metaphors contains the key to understanding the con- flict between Honi and Simeon son of Shatah who criticized him harshly. Most of the explanations for this exchange suggested previously involve imposing philosophical issues that are not suggested by the text. This article examines the use of the key term “ben bayit” and shows that it indicates a position of a slave who has decision-making powers in God’s “house.” This is what Honi presumed to be, and Shimon rejected. Keywords Honi the Circle Drawer – rainmaking – Hasid – rabbinic 1 Background and State of the Research The Mishnah describes a miracle ascribed to Honi the Circle Drawer (here- after: Honi), and the sharp response he received from Simeon son of Shatah (hereafter: SBS). The text of the Mishnah describes a situation that it was in the middle of the winter, and still it had not rained. The Mishnah says:1 1 m. Taʿan. 3:8 and parallel sources that are primarily b. Taʿan. -
Labor Rights in the Jewish Tradition
LABOR RIGHTS IN THE JEWISH TRADITION Michael S. Perry Jewish Labor Committee □ 25 East 21 st Street □ New York, NY 10010 □ www.jewishlabor.org Michael S. Perry is Executive Director of the Jewish Labor Committee. © Jewish Labor Committee, 1993 2 Labor Rights in the Jewish Tradition I. Introduction The Jewish community in the United ory of an earlier period of mass Jewish im- ments relating to the hiring of workers are States has been supportive of worker and migration to the United States, when an imbued with respect for labor rights, and trade union rights for many years, even as it overwhelmingly immigrant community some Jewish religious laws anticipate cur- evolved from a predominantly working-class toiled in difficult and often desperate condi- rent secular labor law by thousands of community in the first part of the 20th cen- tions in the garment industry and other years. The following is a description of tury to a predominantly professional and trades. This support is also consistent with labor rights found in Jewish religious entrepreneurial-class community today. This Jewish religious law (“Halacha”). Both in sources and an analysis of current industrial support stems in part from a collective mem- spirit and in practice, religious command- relations issues in light of this tradition. II. Judaism and the Dignity of Labor Respect for the dignity of labor has The Talmudic ideal of work stood in This recognition of absolute Divine been an important theme in Jewish reli- sharp contrast to other views prevailing in ownership and of limited temporary gious writings for centuries. -
Maran Harav Ovadia the Making of an Iconoclast, Tradition 40:2 (2007)
Israel’s Chief Rabbis II: Rabbi Ovadia Yosef, Rabbi Mordechai Eliyahu R’ Mordechai Torczyner - [email protected] A Brief Biography (continued) 1. Rabbi Yehuda Heimowitz, Maran Harav Ovadia At a reception for Harav Ovadia at the home of Israel’s president attended by the Cabinet and the leaders of the military, President Zalman Shazar and Prime Minister Golda Meir both urged the new Rishon LeZion to find some way for the Langer children to marry. Defense Minister Moshe Dayan was particularly open about the government’s expectations, declaring, “I don’t care how you find a heter, the bottom line is that we have to rule leniently for those who were prevented from marrying.” By the time Harav Ovadia rose to address the crowd, the atmosphere in the room had grown tense, and it seemed at first that he would capitulate and guarantee to provide the solution they sought. His opening words were: “I am from a line of Rishon LeZions dating back more than 300 years,” he began, “all of whom worked with koha d’heteira to try to solve halachic issues that arose.” But before anyone could misinterpret his words, Harav Ovadia declared, “However, halacha is not determined at Dizengoff Square; it is determined in the beit midrash and by the Shulhan Aruch. If there is any way to be lenient and permit something, the Sephardic hachamim will be the first ones to rule leniently. But if there is no way to permit something, and after all the probing, investigating, and halachic examination that we do, we still cannot find a basis to allow it, we cannot permit something that is prohibited, Heaven forbid.”… On November 15, exactly one month after their election, Harav Ovadia felt that he had no choice but to report to the press that his Ashkenazi counterpart had issued an ultimatum four days earlier: If Harav Ovadia would not join him on a new three-man beit din, Chief Rabbi Goren would cut off all contact with him and refuse to participate in a joint inaugural ceremony. -
University of Southampton Research Repository Eprints Soton
University of Southampton Research Repository ePrints Soton Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", University of Southampton, name of the University School or Department, PhD Thesis, pagination http://eprints.soton.ac.uk UNIVERSITY OF SOUTHAMPTON FACULTY OF HUMANITIES English Department Hasidic Judaism in American Literature by Eva van Loenen Thesis for the degree of Doctor of Philosophy December 2015 UNIVERSITY OF SOUTHAMPTON ABSTRACT FACULTY OF YOUR HUMANITIES English Department Thesis for the degree of Doctor of Philosophy HASIDIC JUDAISM IN AMERICAN LITERATURE Eva Maria van Loenen This thesis brings together literary texts that portray Hasidic Judaism in Jewish-American literature, predominantly of the 20th and 21st centuries. Although other scholars may have studied Rabbi Nachman, I.B. Singer, Chaim Potok and Pearl Abraham individually, no one has combined their works and examined the depiction of Hasidism through the codes and conventions of different literary genres. Additionally, my research on Judy Brown and Frieda Vizel raises urgent questions about the gendered foundations of Hasidism that are largely elided in the earlier texts. -
The Political and Religious Structure in Jesus' Time
The Political and Religious Structure in Jesus’ Time In looking at the political and religious structure at the time of Jesus, we could explore countless topics. In this article we look at topics of the structure of the Jewish sects, the practice of taxation and tithing, and the exercising of crucifixion as a means of execution and control. Jewish Sects Just as Christianity today is divided into different groups (Catholics, Methodists, Lutherans, nondenominational evangelical churches), so too ancient Jewish religion had distinct groups or sects. In Jesus’ time in Palestine, three groups were particularly influential. Josephus identifies these groups (he calls them “philosophies”): the Sadducees, the Pharisees, and the Essenes. We should make clear from the start that only a small minority of people actually belonged to these sects, but their strong influence on Jewish society is undeniable. The Pharisees were the largest of the three, consisting of about six thousand members during the time of Herod the Great (out of a total population of perhaps one million people in Palestine). These groups can be compared not only to Christian denominations but also to modern political parties. In ancient Judaism there was no sharp distinction between religion and politics. All three groups were concerned not only with religious behavior but also with the political issues of their day. Sadducees The name Sadducees most likely comes from the name Zadok, a priest who anointed David’s son Solomon as king (see 1 Kings 1:32–40). The descendants of Zadok, the Zadokites, were recognized as the only legitimate priests by Ezekiel (see Ezekiel 44:9–31) and the author of the Book of Chronicles. -
Disseminating Jewish Literatures
Disseminating Jewish Literatures Disseminating Jewish Literatures Knowledge, Research, Curricula Edited by Susanne Zepp, Ruth Fine, Natasha Gordinsky, Kader Konuk, Claudia Olk and Galili Shahar ISBN 978-3-11-061899-0 e-ISBN (PDF) 978-3-11-061900-3 e-ISBN (EPUB) 978-3-11-061907-2 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. For details go to https://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2020908027 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2020 Susanne Zepp, Ruth Fine, Natasha Gordinsky, Kader Konuk, Claudia Olk and Galili Shahar published by Walter de Gruyter GmbH, Berlin/Boston Cover image: FinnBrandt / E+ / Getty Images Printing and binding: CPI books GmbH, Leck www.degruyter.com Introduction This volume is dedicated to the rich multilingualism and polyphonyofJewish literarywriting.Itoffers an interdisciplinary array of suggestions on issues of re- search and teachingrelated to further promotingthe integration of modern Jew- ish literary studies into the different philological disciplines. It collects the pro- ceedings of the Gentner Symposium fundedbythe Minerva Foundation, which was held at the Freie Universität Berlin from June 27 to 29,2018. During this three-daysymposium at the Max Planck Society’sHarnack House, more than fifty scholars from awide rangeofdisciplines in modern philologydiscussed the integration of Jewish literature into research and teaching. Among the partic- ipants werespecialists in American, Arabic, German, Hebrew,Hungarian, Ro- mance and LatinAmerican,Slavic, Turkish, and Yiddish literature as well as comparative literature. -
War and Peace in the Jewish Tradition
War and Peace in the Jewish Tradition edited by Lawrence Schiffman and Joel B. Wolowelsky Robert S. Hirt, Series Editor THE MICHAEL SCHARF PUBLICATION TRUST of the YESHIVA UNIVERSITY PRESs New York OOFF 1166 WWarar aandnd PPeaceeace rr0909 ddraftraft 6 iiiiii iiiiii 229/01/20079/01/2007 111:40:591:40:59 THE ORTHODOX FORUM The Orthodox Forum, initially convened by Dr. Norman Lamm, Chancellor of Yeshiva University, meets each year to consider major issues of concern to the Jewish community. Forum participants from throughout the world, including academicians in both Jewish and secular fields, rabbis,rashei yeshivah, Jewish educators, and Jewish communal professionals, gather in conference as a think tank to discuss and critique each other’s original papers, examining different aspects of a central theme. The purpose of the Forum is to create and disseminate a new and vibrant Torah literature addressing the critical issues facing Jewry today. The Orthodox Forum gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund at the Rabbi Isaac Elchanan Theological Seminary established by Morris L. Green, of blessed memory. The Orthodox Forum Series is a project of the Rabbi Isaac Elchanan Theological Seminary, an affiliate of Yeshiva University OOFF 1166 WWarar aandnd PPeaceeace rr0909 ddraftraft 6 iiii iiii 229/01/20079/01/2007 111:40:591:40:59 Published by KTAV Publishing House, Inc. 930 Newark Avenue Jersey City, NJ 07306 Tel. (201) 963-9524 Fax. (201) 963-0102 www.ktav.com [email protected] Copyright © 2007 Yeshiva University Press This book was typeset by Jerusalem Typesetting, www.jerusalemtype.com * * * Library of Congress Cataloging-in-Publication Data Orthodox Forum (16th : 2004 : New York, NY) War and peace in the Jewish tradition / edited by Lawrence Schiffman, Joel B.