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Noahidism Or B'nai Noah—Sons of Noah—Refers To, Arguably, a Family
Noahidism or B’nai Noah—sons of Noah—refers to, arguably, a family of watered–down versions of Orthodox Judaism. A majority of Orthodox Jews, and most members of the broad spectrum of Jewish movements overall, do not proselytize or, borrowing Christian terminology, “evangelize” or “witness.” In the U.S., an even larger number of Jews, as with this writer’s own family of orientation or origin, never affiliated with any Jewish movement. Noahidism may have given some groups of Orthodox Jews a method, arguably an excuse, to bypass the custom of nonconversion. Those Orthodox Jews are, in any event, simply breaking with convention, not with a scriptural ordinance. Although Noahidism is based ,MP3], Tạləmūḏ]תַּלְמּוד ,upon the Talmud (Hebrew “instruction”), not the Bible, the text itself does not explicitly call for a Noahidism per se. Numerous commandments supposedly mandated for the sons of Noah or heathen are considered within the context of a rabbinical conversation. Two only partially overlapping enumerations of seven “precepts” are provided. Furthermore, additional precepts, not incorporated into either list, are mentioned. The frequently referenced “seven laws of the sons of Noah” are, therefore, misleading and, indeed, arithmetically incorrect. By my count, precisely a dozen are specified. Although I, honestly, fail to understand why individuals would self–identify with a faith which labels them as “heathen,” that is their business, not mine. The translations will follow a series of quotations pertinent to this monotheistic and ,MP3], tạləmūḏiy]תַּלְמּודִ י ,talmudic (Hebrew “instructive”) new religious movement (NRM). Indeed, the first passage quoted below was excerpted from the translated source text for Noahidism: Our Rabbis taught: [Any man that curseth his God, shall bear his sin. -
OF 15Th 2003 Rabbinic and Lay Communal Authority.Pdf (934.2Kb)
Rabbinic and Lay Communal Authority edited by Suzanne Last Stone Robert S. Hirt, Series Editor THE MICHAEL SCHARF PUBLICATION TRUST of the YESHIVA UNIVERSITY PRESs New York forum 15 r08 draft 7b balanced.iiii iii 31/12/2006 11:47:12 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 forum 15 r08 draft 7b balanced.iii ii 31/12/2006 11:47:12 Copyright © 2006 Yeshiva University Press Typeset by Jerusalem Typesetting, www.jerusalemtype.com * * * Library of Congress Cataloging-in-Publication Data Orthodox Forum (15th : 2003 : New York, N.Y.) Rabbinic and lay communal authority / edited by Suzanne Last Stone. p. cm. – (Orthodox forum series) Includes bibliographical references and index. ISBN 978-0-88125-953-7 1. Rabbis – Office – Congresses. -
Teaching, Prophecy, and the Student Caught Between Them—On the Philosophy of Education of Rav Kook
Teaching, Prophecy, and the Student Caught Between Them—On the Philosophy of Education of Rav Kook Avinoam Rosenak Abstract: This article demonstrates parallels between Rav Kook’s thought and the Platonic position. We meet two different types of students depicted by Rabbi Kook and see the different ways in which he recommends dealing with their problems and the different types of curricular materials that should be offered to them. Understanding Rav Kook’s attitude toward these two types of students must be based on a The Edah Journal deep and wide-ranging inquiry in the areas of aggadah, prophecy, and halakhah that have implications that extend to many matters beyond education. Biography: Dr. Avinoam Rosenak is a lecturer, Department of Jewish Thought in the Hebrew University of Jerusalem. His book, The Prophetic Halakhah, on Rav Kook’s philosophy of halakhah will be published in 2005 by Magnes Press. The Edah Journal 5:1 Edah, Inc. © 2005 Tammuz 5765 Teaching, Prophecy, and the Student Caught Between Them—On the Philosophy of Education of Rav Kook Avinoam Rosenak* I In other words: the problem of forgetting does not apply to understanding, which activates the o what extent can the educational process memory. Through the true act of learning, a T shape a pupil’s personality? Is the pupil’s soul person returns to what was placed within him from a “blank slate” that absorbs the messages the very beginning, and that learning accordingly is transmitted by educators?1 Or might the pupil’s not at risk of being forgotten; the risk applies to character be a given, in which case education need what is written on the “slate.” only adapt curricular materials to the student? In this article, I want to take this argument a step This widely known issue of educational theory has further and note the parallels between Rabbi been raised in connection with the thought of Kook’s thought and the Platonic position. -
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Jewish Intermarriage in American Society Jewish Intermarriage in American Society: Literature Review Aviva Gordon, Wayne State University, Detroit, MI, USA Abstract As of the 1960s, intermarriage has been the most researched, contentious, and discussed topic of American Jewish family life. Jews, like other ethnic groups, struggle and work hard to find a place in American life, while debating what level of their traditional Jewish heritage is to be maintained. As the tensions and pulls between assimilation and ethnic group loyalty ensue, the greatest debate is the context and impact of intermarriage amongst and between the Orthodox and Reform sections of the Jewish people. On one hand, Orthodox families argue Jewish intermarriage decimates the continuity of the Jewish people. On the other hand, the Reform movement views intermarriage as an opportunity to effectively assimilate within American culture while maintaining a sense of Jewishness. As American life continues to evolve, and as Jews continue to intermarry, the debate for optimal stability, functionality, consistency, and continuity for the American Jewish community will continue. As of the 1960s, intermarriage has been the most researched and discussed topic of sociologists interested in Jewish family life. When Jewish leaders and commentators declared there is an intermarriage crisis within the American Jewish community, they turned to sociologists for “expert testimony” (Morgan 1964:42-43). Since this declaration, there has been a plethora of opinions from the varying denominations of the Jewish community grappling with what is crucial for the social stability and democracy of the American Jewish family (Berman 2008). This has led to American Jewish organizations hiring sociologists as part of their staff. -
An Unknown Admission of Plagiarism,Lag Ba
Caught in the Act: An Unknown Admission of Plagiarism While we have had the opportunity to discuss plagiarism on multiple occasions, it is rare in the Jewish world that a plagiarizer is caught and admits their mistake. As such I wanted to discuss such an example. R. Yosef HaKohen Schwartz (1875-1944) was a veracious reader. Many of his responsa are devoted to notes on newly printed seforim. Indeed, the equally well-read bibliophile, R. Reuven Margoliyot, was in the habit of sending his new books for R. Schwartz's comment. Needless to say, if one wished to pick a person's books to appropriate and remain undetected, it is probably not the best strategy to pick someone who reads much of what is published. In this instance, however, that appears to be exactly what happened. One of R. Schwartz's books is devoted to yarhzeit customs, Moad Kol Hayi (Kisvarda, 1925). It is a short book, which is made even shorter by the inclusion of a bunch of approbations, a eulogy, and a responsum. While the book in and of itself is fairly unremarkable, what happened next is. R. Tzvi Hirsch Friedling, who edited a Polish Torah Journal,Ha-Be'ar , published a work that was broader in scope than Schwartz's but also encompassed the same topic as Schwartz covered – yarhzeit customs. Specifically, Friedling, some time after 1928 published Hayyim ha-Nitzchim a collection of sources related to funerary customs as well asyarhzeit . Friedling had published similar likut seforim and, in part recycled some of the approbations he received on a different work, Kiyum ha- Olam, for Hayyim ha-Nitzchim, including an approbation from R. -
צב | עב January Tevet | Sh’Vat Capricorn Saturn | Aquarius Saturn
צב | עב January Tevet | Sh’vat Capricorn Saturn | Aquarius Saturn Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 | 17th of Tevet* 2 | 18th of Tevet* New Year’s Day Parashat Vayechi Abraham Moshe Hillel Rabbi Tzvi Elimelech of Dinov Rabbi Salman Mutzfi Rabbi Huna bar Mar Zutra & Rabbi Rabbi Yaakov Krantz Mesharshya bar Pakod Rabbi Moshe Kalfon Ha-Cohen of Jerba 3 | 19th of Tevet * 4* | 20th of Tevet 5 | 21st of Tevet * 6 | 22nd of Tevet* 7 | 23rd of Tevet* 8 | 24th of Tevet* 9 | 25th of Tevet* Parashat Shemot Rabbi Menchachem Mendel Yosef Rabbi Moshe ben Maimon Rabbi Leib Mochiach of Polnoi Rabbi Hillel ben Naphtali Zevi Rabbi Shneur Zalman of Liadi Rabbi Yaakov Abuchatzeira Rabbi Yisrael Dov of Vilednik Rabbi Schulem Moshkovitz Rabbi Naphtali Cohen Miriam Mizrachi Rabbi Shmuel Bornsztain Rabbi Eliyahu Eliezer Dessler 10 | 26th of Tevet* 11 | 27th of Tevet* 12 | 28th of Tevet* 13* | 29th of Tevet 14* | 1st of Sh’vat 15* | 2nd of Sh’vat 16 | 3rd of Sh’vat* Rosh Chodesh Sh’vat Parashat Vaera Rabbeinu Avraham bar Dovid mi Rabbi Shimshon Raphael Hirsch HaRav Yitzhak Kaduri Rabbi Meshulam Zusha of Anipoli Posquires Rabbi Yehoshua Yehuda Leib Diskin Rabbi Menahem Mendel ben Rabbi Shlomo Leib Brevda Rabbi Eliyahu Moshe Panigel Abraham Krochmal Rabbi Aryeh Leib Malin 17* | 4th of Sh’vat 18 | 5th of Sh’vat* 19 | 6th of Sh’vat* 20 | 7th of Sh’vat* 21 | 8th of Sh’vat* 22 | 9th of Sh’vat* 23* | 10th of Sh’vat* Parashat Bo Rabbi Yisrael Abuchatzeirah Rabbi Yehudah Aryeh Leib Alter Rabbi Chaim Tzvi Teitelbaum Rabbi Nathan David Rabinowitz -
Two Types of Shabbat the Judaism Site
Torah.org Two Types of Shabbat The Judaism Site https://torah.org/torah-portion/hamaayan-5763-kisisa/ TWO TYPES OF SHABBAT by Shlomo Katz Hamaayan / The Torah Spring Edited by Shlomo Katz Ki Tissa: Two Types of Shabbat Volume XVII, No. 21 20 Adar I 5763 February 22, 2003 Today's Learning: Temurah 4:3-4 Daf Yomi (Bavli): Shevuot 29 Daf Yomi (Yerushalmi): Pesachim 56 In this week's parashah, we read of the sin of the Golden Calf, of Hashem's plan to destroy Bnei Yisrael, and of Moshe Rabbeinu's prayers that saved them. Hashem offered to make Moshe's descendants into a great nation in place of Bnei Yisrael, but Moshe refused. The Midrash says, "Because Moshe said (32:32), `[And now, if You would but forgive their sin -] and if not, erase me now from Your book that You have written,' Moshe earned that Hashem would answer his prayers when Korach rebelled." R' Avraham Bornstein z"l (1839-1910; the Sochatchover Rebbe and author of several important halachic works) explained: How could Moshe pray for the death of Korach? No doubt, Korach deserved to die, for by challenging Moshe's leadership, he effectively challenged the legitimacy of the Torah that Moshe gave! Yet, his attack on Moshe was very personal. How could Moshe be certain that his own motives in praying for Korach's death were pure? After all, one who prays for harm to come to another Jew risks losing his own life in This World and the World- to-Come! Page: 1 Torah.org Two Types of Shabbat The Judaism Site https://torah.org/torah-portion/hamaayan-5763-kisisa/ In answer, R' Bornstein cited the teaching of the Arizal (R' Yitzchak Luria z"l; 1534-1572) that Moshe did not become the great person that he was in one day. -
(Yom Kippur 2018/5779) by Rabbi Ammiel Hirsch
From the Ghetto (Yom Kippur 2018/5779) By Rabbi Ammiel Hirsch Quite the controversy has roileD the professional class of Reform Judaism these past four months. It shows no sign of abating. Rabbis still pen stinging op-eds in Jewish meDia. ReD-hot passions still singe our social networks. Attempts to Douse the fires have not succeeded. Every article, every editorial, every social media post seems to fan the flames anew. What a ruckus. Who knew that such low-key, easy-going, laid-back people as rabbis coulD be so intense? It all starteD in May. Every spring, the three states-siDe campuses of the Reform seminary – the Hebrew Union College – conDuct commencement exercises. Pulitzer prize-winning author, Michael Chabon, was the commencement speaker at the graDuation ceremony of the Los Angeles campus last spring. Talk about interesting commencement speakers! Picture this: In the presence of many hunDreDs of people, assembleD in a cavernous, reverent sanctuary. Before giDDy, wiDe-eyed. newly-minteD or soon-to-be Reform rabbis, cantors, educators anD other Jewish professionals – anD in the presence of their beaming parents, granDparents, chilDren, siblings anD frienDs. At this moment of their highest joy, on the cusp of being let loose to fulfill their lifelong dreams of serving the Reform movement anD the Jewish people – Mr. Chabon tolD these eager souls, the future leaDers of Reform JuDaism – who within weeks woulD be assuming their first full-time job in a synagogue – that he Doesn’t go to synagogue anymore. He harDly Does any Jewish ritual: “Since we put the last of the bnai mitzvah [of our kiDs] behinD us,” he saiD, “my retreat from religious practice has become near-total.” Why? Because for him, JuDaism, like every other religion, is a philosophy of separating people. -
Israel Prize
Year Winner Discipline 1953 Gedaliah Alon Jewish studies 1953 Haim Hazaz literature 1953 Ya'akov Cohen literature 1953 Dina Feitelson-Schur education 1953 Mark Dvorzhetski social science 1953 Lipman Heilprin medical science 1953 Zeev Ben-Zvi sculpture 1953 Shimshon Amitsur exact sciences 1953 Jacob Levitzki exact sciences 1954 Moshe Zvi Segal Jewish studies 1954 Schmuel Hugo Bergmann humanities 1954 David Shimoni literature 1954 Shmuel Yosef Agnon literature 1954 Arthur Biram education 1954 Gad Tedeschi jurisprudence 1954 Franz Ollendorff exact sciences 1954 Michael Zohary life sciences 1954 Shimon Fritz Bodenheimer agriculture 1955 Ödön Pártos music 1955 Ephraim Urbach Jewish studies 1955 Isaac Heinemann Jewish studies 1955 Zalman Shneur literature 1955 Yitzhak Lamdan literature 1955 Michael Fekete exact sciences 1955 Israel Reichart life sciences 1955 Yaakov Ben-Tor life sciences 1955 Akiva Vroman life sciences 1955 Benjamin Shapira medical science 1955 Sara Hestrin-Lerner medical science 1955 Netanel Hochberg agriculture 1956 Zahara Schatz painting and sculpture 1956 Naftali Herz Tur-Sinai Jewish studies 1956 Yigael Yadin Jewish studies 1956 Yehezkel Abramsky Rabbinical literature 1956 Gershon Shufman literature 1956 Miriam Yalan-Shteklis children's literature 1956 Nechama Leibowitz education 1956 Yaakov Talmon social sciences 1956 Avraham HaLevi Frankel exact sciences 1956 Manfred Aschner life sciences 1956 Haim Ernst Wertheimer medicine 1957 Hanna Rovina theatre 1957 Haim Shirman Jewish studies 1957 Yohanan Levi humanities 1957 Yaakov -
Jewish Communal Affairs T J
Jewish Communal Affairs T J. AKING SERIOUSLY ITS ROLE as the world's largest and most powerful Jewish community, organized American Jewry concentrated its energies outward in 2002, focusing on the threats to Israel's security and the alarming rise of anti-Israel and anti-Semitic sentiment elsewhere in the world. Domestically, controversy swirled over the basic demographic facts of American Jewish life and their meaning, while the downturn of the American economy placed serious constraints on Jewish organiza- tions as they sought to carry on their work. FOCUS ON THE MIDDLE EAST Gauging the Administration The events of September 11, 2001, generated apprehension in the ranks of many pro-Israel organizations. That day's catastrophe, the theory went, would induce the U.S. to bolster relations with the world of main- stream Islam so as to isolate and attack Al Qaeda and other Islamic ex- tremists, and the most obvious way to accomplish this was pressure on Israel to offer new concessions to the Palestinians. But this anticipation also gave new life to the more dovish sectors of the American Jewish com- munity, which had never been comfortable with the hard-line policies of the Sharon government in Israel. As the year 2002 began, Michael Lerner, editor of Tikkun magazine and long-time supporter of the Israeli left, announced the founding of the Tikkun Community, "a new multi-issue national organization of lib- eral and progressive Jews" for which Israeli concessions were part of a far broader agenda. Its inaugural conference took place January 19-21 in New York. -
Title of Thesis Or Dissertation, Worded
TALES OF THE HASIDIM: MARTIN BUBER’S UNIVERSAL VISION OF ECSTATIC JOY AND SPIRITUAL WHOLENESS by CHARLES DAVID HANNA A THESIS Presented to the Folklore Program and the Graduate School of the University of Oregon in partial fulfillment of the requirements for the degree of Master of Arts March 2017 THESIS APPROVAL PAGE Student: Charles David Hanna Title: Tales of the Hasidim: Martin Buber’s Universal Vision of Ecstatic Joy and Spiritual Wholeness This thesis has been accepted and approved in partial fulfillment of the requirements for the Master of Folklore degree in the Folklore Program by: Dr. Dorothee Ostmeier Chairperson Dr. Carol Silverman Member Scott L. Pratt Dean of the Graduate School Original approval signatures are on file with the University of Oregon Graduate School. Degree awarded March 2017 ii © 2017 Charles David Hanna iii THESIS ABSTRACT Charles David Hanna Master of Arts Folklore Program March 2017 Title: Tales of the Hasidim: Martin Buber’s Universal Vision of Ecstatic Joy and Spiritual Wholeness I will examine Martin Buber’s Tales of the Hasidim, and the limits of his concepts of “ecstatic joy” and “spiritual wholeness.” To Buber, Hasidic legends present the possibility of overcoming tensions between the quotidian present and the messianic future, divisions of sacred and profane, divine and self. I argue that Buber does not present clear instructions on how to achieve this unity, so I turn to his other writings on Hasidism in order to trace his definition of “ecstatic joy” and “spiritual wholeness.” While Buber accurately depicts the Zaddik-Hasidim relationship, he downplays the importance of Jewish Law (Halacha) in facilitating the goal of ecstatic joy and spiritual wholeness which he posits as the essence of Hasidism. -
Perspectives Issue
תמוז תשע"ה ELEVEN Contents 40 A GLIMPSE FROM UP-CLOSE Reb Yoel Kahn 16 Reb Aizil Homiler A LIFE OF CHASSIDUS (BIOGRAPHY) LOGICAL FAITH (CORRESPONDENCE) ANE CDOTES AND MAXIMS 90 NOT "MINOR" DETAILS 64 Rabbi Yehoshua Mondshein THE WHOLE PICTURE The olnaT Rebbe תמוז תשע"ה 12 THE JOB OF A TEacHER The Rebbe's erspectiveP 102 21 MOMENTS WITH THE REBBE P: 347.471.1770 Collage E: [email protected] W: www. MerkazAnash.com 113 IT'S ALL IN THE HEAD 478 Albany Ave. Ste. 11 Rabbi Mendy Wolf Brooklyn NY 11203 • 142 LET'S HAVE A TAlk… Di Yiddishe Heim Rabbi Shimon Hellinger Director 147 PRIORITIES Rabbi Matisyahu Friedman Rabbi Sholom Ber Avtzon Mrs. Basya Yahel Editors LAMA HARIE'OSA 150 Rabbi Schneur Zalman Rabin Poem by Sara Gold Reviewer Rabbi Mendy Browd A ROV VERSUS A RABBI 152 Mendy Drookman Rabbi Aharon Lindenblit Design Rabbi Mendel Schtroks 156 THE GIFT OF A MOTHER Finances Haddasa L. Rabbi Shlomo Goldman Distribution MY PERSPECTIVE Yaakov Hellinger 158 Public Relations Rabbi Avrohom Schtroks Fundraiser Rabbi Shmuel Pevzner Vaad Hamosifin Printed by 120 SHIDDUCHIM IN THE USSR Rabbi Hillel Zaltzman Foreword To Think Like The Rebbe The Alter Rebbe always kept a watch on his yechidus table. One time, a chossid was in the Rebbe's room when the Rebbe stepped out. Noticing that the Rebbe's watch was not in line with the time on his own, he adjusted the Rebbe's watch. When the Rebbe returned, he glanced at his watch and asked the chossid if he touched it.