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Uva Letzion Goel a Tefillah for Holding It Together Daily
Uva Letzion Goel A Tefillah for Holding it Together Daily Rabbi Zvi Engel ובא לציון גואל קדושה דסדרא - A Tefilla For Holding It Together Daily Lesson 1 (Skill Level: Entry Level) Swimming Against the Undercurrent of “Each Day and Its Curse” Sota 48a Note: What The Gemara (below) calls “Kedusha d’Sidra,” is the core of “Uva Letzion” A Parting of Petition, Praise & Prom Sota 49a Congrega(on Or Torah in Skokie, IL - R. Zvi Engel Uva Letzion Goel: Holding the World Together Page1 Rashi 49a: Kedusha d’sidra [“the doxology”] - the order of kedusha was enacted so that all of Israel would be engaged in Torah study each day at least to am minimal amount, such that he reads the verses and their translation [into Aramic] and this is as if they are engaged in Torah. And since this is the tradition for students and laymen alike, and [the prayer] includes both sanctification of The Name and learning of Torah, it is precious. Also, the May His Great Name Be Blessed [i.e. Kaddish] recited following the drasha [sermon] of the teacher who delivers drashot in public each Shabbat [afternoon], they would have this tradition; and there all of the nation would gather to listen, since it is not a day of work, and there is both Torah and Sanctification of The Name. Ever wonder why we recite Ashrei a second time during Shacharit? (Hint: Ashrei is the core of the praise of Hashem required to be able to stand before Him in Tefilla) What if it is part of a “Phase II” of Shacharit in which there is a restatement—and expansion—of some of its initial, basic themes ? -
Theme and Genre in 4Q177 and Its Scriptural Selections
THEME AND GENRE IN 4Q177 AND ITS SCRIPTURAL SELECTIONS Mark Laughlin and Shani Tzoref Jerusalem 4Q1771 has conventionally been classified as a “thematic pesher,”2 or, more recently as “thematic commentary,”3 or “eschatological midrash.”4 It is one of a group of Qumranic compositions in which the author cites and interprets biblical texts, applying them to the contemporary experience of his community, which he understands to be living in the eschatological era. Unlike the continuous pesharim, thematic pesha- rim are not structured as sequential commentaries on a particular 1 John M. Allegro first pieced together the thirty fragments that he identified as comprising 4Q177, which he labeled 4QCatena A. Cf. John M. Allegro and Arnold A. Anderson. Qumran Cave 4.I (4Q158–4Q186) (DJD V; Oxford: Clarendon Press, 1968), 67–74, Pls. XXIV–XXV. John Strugnell subsequently added four additional fragments, and suggested improvements to Allegro’s readings and reconstructions (“Notes en marge,” 236–48). Annette Steudel re-worked the order of the material in 4Q174 and 4Q177, and argued that the two manuscripts should be regarded as parts of a single composition, which she termed 4QMidrEschat. See George J. Brooke, “From Flori- legium or Midrash to Commentary: The Problem of Re/Naming an Adopted Manu- script,” in this volume. Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschata,b): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 (“Florilegium”) und 4Q177 (“Catenaa”) repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). The current discussion will touch upon the relationship between 4Q177 and 4Q174 but is primarily concerned with the composition of 4Q177 itself. -
The Israeli Center for Victims of Cults Who Is Who? Who Is Behind It?
Human Rights Without Frontiers Int’l Avenue d’Auderghem 61/16, 1040 Brussels Phone/Fax: 32 2 3456145 Email: [email protected] – Website: http://www.hrwf.eu No Entreprise: 0473.809.960 The Israeli Center for Victims of Cults Who is Who? Who is Behind it? By Willy Fautré The Israeli Center for Victims of Cults About the so-called experts of the Israeli Center for Victims of Cults and Yad L'Achim Rami Feller ICVC Directors Some Other So-called Experts Some Dangerous Liaisons of the Israeli Center for Victims of Cults Conclusions Annexes Brussels, 1 September 2018 The Israeli Center for Victims of Cults Who is Who? Who is Behind it? The Israeli Center for Victims of Cults (ICVC) is well-known in Israel for its activities against a number of religious and spiritual movements that are depicted as harmful and dangerous. Over the years, the ICVC has managed to garner easy access to the media and Israeli government due to its moral panic narratives and campaign for an anti-cult law. It is therefore not surprising that the ICVC has also emerged in Europe, in particular, on the website of FECRIS (European Federation of Centers of Research and Information on Cults and Sects), as its Israel correspondent.1 For many years, FECRIS has been heavily criticized by international human rights organizations for fomenting social hostility and hate speech towards non-mainstream religions and worldviews, usually of foreign origin, and for stigmatizing members of these groups.2 Religious studies scholars and the scientific establishment in general have also denounced FECRIS for the lack of expertise of their so-called “cult experts”. -
Matot-Maasei Copy.Pages
BS”D South Head Youth Parasha Sheet Parashat Matot Parashat Matot teaches us the importance of our words. One might think that the words we speak are not important. However, this is not so. The Torah teaches us that words are very important. A Jew should be careful with the words he uses, particularly when making a promise. This is because when we make a promise we are responsible to keep it. For this reason, it is actually best to avoid making promises, because when a person breaks his promise he has committed a sin. Therefore, rather than making a promise, it’s a good idea to say the words ‘Bli Neder'. These words translate to mean ‘it’s not a promise’. So when a person says that he is going to do something, and adds in the words ‘Bli Neder’ he is not bound by any promises. Therefore, if he forgets to do what he said he was going to do, the person has not committed a sin. Of course, there is the off-chance that we might forget to say the words ‘Bli Neder’ and we might actually promise to do something which for some reason we do not end up doing. Therefore the Torah teaches us a few ways of undoing a promise. A person may go to a Beit Din, a Jewish Court or to a great Torah scholar and explain to the Beit Din or the Torah scholar the promise he made. The Beit Din or Torah scholar can then nullify the promise for the person if they find a good reason to cancel it. -
Priests and Cults in the Book of the Twelve
PRIESTS & CULTS in the BOOK OF THE TWELVE Edited by Lena-Sofia Tiemeyer Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Centro de Estudios de Historia del Antiguo Oriente (UCA) Priests and Cults in the Book of the twelve anCient near eastern MonograPhs General Editors alan lenzi Juan Manuel tebes Editorial Board: reinhard achenbach C. l. Crouch esther J. hamori rené krüger Martti nissinen graciela gestoso singer number 14 Priests and Cults in the Book of the twelve Edited by lena-sofia tiemeyer Atlanta Copyright © 2016 by sBl Press all rights reserved. no part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright act or in writing from the publisher. requests for permission should be addressed in writing to the rights and Permissions office,s Bl Press, 825 hous- ton Mill road, atlanta, ga 30329 usa. library of Congress Cataloging-in-Publication data names: tiemeyer, lena-sofia, 1969- editor. | krispenz, Jutta. idolatry, apostasy, prostitution : hosea’s struggle against the cult. Container of (work): title: Priests and cults in the Book of the twelve / edited by lena-sofia tiemeyer. description: atlanta : sBl Press, [2016] | ©2016 | series: ancient near east monographs ; number 14 | includes bibliographical references and index. identifiers: lCCn 2016005375 (print) | lCCn 2016005863 (ebook) | isBn 9781628371345 (pbk. : alk. paper) | isBn 9780884141549 (hardcover : alk. paper) | isBn 9780884141532 (ebook) subjects: lCSH: Priests, Jewish. -
Residents Day Virtual Meeting Henry Ford Health System
May 7, 2021 Residents Day Virtual Meeting Hosted by: Henry Ford Health System - Detroit Internal Medicine Residency Program Medical Student Day Virtual Meeting Sponsored by: & Residents Day & Medical Student Day Virtual Program May 7, 2021 MORNING SESSIONS 6:45 – 7:30 AM Resident Program Directors Meeting – Sandor Shoichet, MD, FACP Via Zoom 7:30 – 9:30 AM Oral Abstract Presentations Session One Abstracts 1-10 9:00 – 10:30 AM Oral Abstract Presentations Session Two Abstracts 11-20 10:30 AM – 12:00 PM Oral Abstract Presentations Session Three Abstracts 21-30 KEYNOTE SESSON COVID Perspectives: 1. “ID Perspective: Inpatient Work and Lessons from Infection Control Point of View” – Payal Patel, MD, MPH 12:00 – 1:00 PM 2. “PCCM Perspective: Adding Specific Lessons from ICU Care/Burden and Possible Response to Future Pandemics” – Jack Buckley, MD 3. “Pop Health/Insurance Perspective – Population Health/Social Net of Health/Urban Under-Represented Care During COVID” – Peter Watson, MD, MMM, FACP AFTERNOON SESSIONS RESIDENTS PROGRAM MEDICAL STUDENT PROGRAM Residents Doctor’s Dilemma™ 1:15 – 2:00 PM Nicole Marijanovich MD, FACP 1:00 – 1:30 pm COVID Overview – Andrew Jameson, MD, FACP Session 1 Residents Doctor’s Dilemma™ 2:00 – 2:45 PM 1:30 – 2:15 am COVID – A Medical Students Perspective Session 2 Residents Doctor’s Dilemma™ 4th Year Medical Student Panel: Post-Match Review 2:45 – 3:30 PM 2:15 – 3:00 pm Session 3 of Interviews Impacted by COVID Residents Doctor’s Dilemma™ Residency Program Director Panel: A Residency 3:30 – 4:15 PM 3:00 – 3:45 -
The Relationship Between Religiosity and Mental Illness Stigma in the Abrahamic Religions Emma C
Marshall University Marshall Digital Scholar Theses, Dissertations and Capstones 2018 The Relationship Between Religiosity and Mental Illness Stigma in the Abrahamic Religions Emma C. Bushong [email protected] Follow this and additional works at: https://mds.marshall.edu/etd Part of the Clinical Psychology Commons, and the Religion Commons Recommended Citation Bushong, Emma C., "The Relationship Between Religiosity and Mental Illness Stigma in the Abrahamic Religions" (2018). Theses, Dissertations and Capstones. 1193. https://mds.marshall.edu/etd/1193 This Dissertation is brought to you for free and open access by Marshall Digital Scholar. It has been accepted for inclusion in Theses, Dissertations and Capstones by an authorized administrator of Marshall Digital Scholar. For more information, please contact [email protected], [email protected]. THE RELATIONSHIP BETWEEN RELIGIOSITY AND MENTAL ILLNESS STIGMA IN THE ABRAHAMIC RELIGIONS A dissertation submitted to the Graduate College of Marshall University In partial fulfillment of the requirements for the degree of Doctorate In Psychology by Emma C. Bushong Approved by Dr. Keith Beard, Committee Chairperson Dr. Dawn Goel Dr. Keelon Hinton Marshall University August 2018 © 2018 Emma C. Bushong ALL RIGHTS RESERVED iii ACKNOWLEDGMENTS For the educators, friends, and family who supported me through this process. iv TABLE OF CONTENTS Abstract ......................................................................................................................................... vii! -
A Jewish Woman's Escape from Iran Community Author and Inspirational Speaker Iranian-Born Dr
Jewish Community AKR NJewishBOARD OF AKRON News September 2019 | 5780 | Vol. 89, No. 7 www.jewishakron.org Fleeing the Hijab: Campaign A Jewish woman's escape from Iran Community Author and inspirational speaker Iranian-born Dr. Her journey began at age thirteen when she Impact Sima Goel will share her story of escape, courage, and spontaneously defended a Baha’i classmate against a freedom on Tuesday, Oct. 29 at 5:30 p.m. in a free, schoolyard bully. This act triggered events that would community-wide presentation on the Schultz Campus eventually take her into danger and far from her Jewish Akron united for Jewish Life. beloved homeland. and ready to respond As an Iranian teenager, she crossed the Following the 1979 Iranian Revolution, in time of crisis most dangerous desert in the world rather every female had to wear a loose dress, Page 6 than accept the restrictions of life in Iran headscarf, and pants that hid the shape of the early 1980s. of one’s legs. Women feared going about without proper attire. Shortly after turning 17, Dr. Goel and another teenage girl traveled, hid and As living conditions worsened and Dr. Spotlight on made their way past smugglers, rapists Goel eventually lost access to education, and murderers out of Iran into Pakistan she desperately sought a better life. After Sarah Foster and then on to the West. being blacklisted at her school and forced into hiding, she ultimately left her home Dr. Goel lived under two dictatorships; Dr. Sima Goel in Shiraz. Her mother knew smugglers Get to know the The Shah and The Ayatollah Khomeini, who could help the young girl flee, but the possibility new Akron Hillel she knows what is at stake. -
Democratic Culture and Muslim Political Participation in Post-Suharto Indonesia
RELIGIOUS DEMOCRATS: DEMOCRATIC CULTURE AND MUSLIM POLITICAL PARTICIPATION IN POST-SUHARTO INDONESIA DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Political Science at The Ohio State University by Saiful Mujani, MA ***** The Ohio State University 2003 Dissertation Committee: Approved by Professor R. William Liddle, Adviser Professor Bradley M. Richardson Professor Goldie Shabad ___________________________ Adviser Department of Political Science ABSTRACT Most theories about the negative relationship between Islam and democracy rely on an interpretation of the Islamic political tradition. More positive accounts are also anchored in the same tradition, interpreted in a different way. While some scholarship relies on more empirical observation and analysis, there is no single work which systematically demonstrates the relationship between Islam and democracy. This study is an attempt to fill this gap by defining Islam empirically in terms of several components and democracy in terms of the components of democratic culture— social capital, political tolerance, political engagement, political trust, and support for the democratic system—and political participation. The theories which assert that Islam is inimical to democracy are tested by examining the extent to which the Islamic and democratic components are negatively associated. Indonesia was selected for this research as it is the most populous Muslim country in the world, with considerable variation among Muslims in belief and practice. Two national mass surveys were conducted in 2001 and 2002. This study found that Islam defined by two sets of rituals, the networks of Islamic civic engagement, Islamic social identity, and Islamist political orientations (Islamism) does not have a negative association with the components of democracy. -
Hosea 5:1-15
GOD IS CONQUERING YOUR HEART HOSEA 5:1-15 Memory Verse: Psalm 51:17 – “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” Icebreaker: Who knows you better than anyone else in the world? How has this person been able to help you in a way that no one else could? 1. In Hosea 4, God accused Israel of not truly knowing him. Now in Hosea 5, He tells them that He knows them. What does it mean that God knows Israel? In what way is it terrifying to the nation of Israel that God knows them in this way? How often do you consider the fact that God knows you so intimately? How does this reality affect you? Digging Deeper: The doctrine of omniscience teaches us that God not only knows everything about us—He knows everything that happens and will happen in all His creation. Read Psalm 139:1-6 and Proverbs 5:21. How do these passages give you a deeper understanding of God’s omniscience? 2. In Hosea 5:6, God tells Israel that though they seek Him to make offerings, He has withdrawn from them. Why would God withdraw from His people when they want to sacrifice to Him? Why is God’s absence from His people so terrible? Would God withdraw from Christians today? Digging Deeper: In a January sermon titled “Show Us Your Glory”, we learned the importance of God’s presence to His people. How does Israel’s situation in Exodus 33:12-23 compare to the situation in Hosea 5? How could Israel in the days of Hosea be encouraged by considering the way Moses petitioned God? 3. -
Toward Jewish Religious Unity: a Symposium
Toward Jewish Religious Unity: A Symposium IRVING GREENBERG MORDECAI M. KAPLAN JAKOB J. PETUCHOWSKI SEYMOUR SIEGEL Last winter, JUDAISM, in conjunction with its anmrnl meeting of the Board of Editors, invited IRVING GREENBERG, MORDECAI M. KAl'LAN, JAKOB J· PETU CHOWSKI, • and SEYMOUR SIEGEL to present papers and participate in a symposium on the theme: "Jewish Religious Unity: Is It Possible1" The discussion, held before an invited audience, was chaired by STEiVEN s. SCUWARZSCHILD, editor of JUDAISM ancl associate professor of philosophy at Washington University in St. Louis. What follows is a transcript of the proceedings. IRVING C!lEENllERG is associate professor of history at Yeshiva Univer~ s~ty and rabbi of the Riverdale Jewish Center in New York 'City. MORDECAI M. KAl'l.AN, one of the most respected religious ·teachers in American Jewry, is the founder of the Rcconstructionist movement and the author of Judaism as a Civilization, The Future. of the American Jew, and many other works. He i~ ·currently teaching at the UniVersity of ,,;: Judaism in Los Angeles, , the West ·Coast branch of the Jewish Theologi· cal Seminary of America. JAKOB J· PETUcnowsKt, professor of rabbinics at Hebrew Union Col lege-Jewish Institute of Religion in Cincinnati, has written widely in the field of Jewish theology. His most recent book is Ever Since Sinai A Modern View of Torah. SEYMOUR SIEGEL, an officer of the Rabbinical Assembly of America, is assistant professor of Talmud , at the Jewish Theological Seminary of America. STEVEN S. SCHW ARZSCHILD THE THEME OF OUR SYMPOSIUM IS SOMEWHAT DIFFICULT TO DEFINE. MY own-:-awkward-working Litle, arrived at after much deliberation, was finally formuJated as: "What Are the Foundatioi1s for the · Future Re ligious Unity of the People of Israel?" Let me explain what I mean. -
Israel, Middle East
Israel F N JUNE 23, 1992, FIFTEEN YEARS of Likud rule came to an end. The Labor party returned to power, with Yitzhak Rabin taking up where he had left off in 1977. The midyear change of government brought about a dramatic shift in Israel's international stature: relations with the United States, which had hit bottom during the first part of 1992 because of differences between the Bush administration and the Shamir government over loan guarantees, were quickly restored and im- proved. The international community as a whole greeted the new government and its policies with satisfaction, especially after its decision to unilaterally freeze new housing in Jewish settlements in the territories. However, expectations for a quick breakthrough in the peace process begun the previous year were dashed by the end of the year. Not only was no substantial progress achieved in the peace talks, but the very continuation of the process was overshadowed by Israel's decision to deport 400 Hamas activists to south Lebanon. Prime Minister Rabin, it seemed, was more eager than his Likud predecessors to achieve peace, but he had no intention of dropping the hard-line policies on matters of security that had earned him the confidence of the Israeli electorate in the first place. NATIONAL SECURITY The Intifada The intifada continued unabated in 1992, despite the promise held out by the Washington peace talks and despite the midyear change of power from Likud to Labor, which brought about a significant moderation of government policies toward the territories and the Palestinians. Internecine bloodshed among the Palestinians continued to rise, as Palestinians killed almost twice as many of their own number (238) as were killed in skirmishes with the Israeli army (124).