Special Articles (1923-1924)
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Readings on the Encounter Between Jewish Thought and Early Modern Science
HISTORY 449 UNIVERSITY OF PENNSYLVANIA W 3:30pm-6:30 pm Fall, 2016 GOD AND NATURE: READINGS ON THE ENCOUNTER BETWEEN JEWISH THOUGHT AND EARLY MODERN SCIENCE INSTRUCTOR: David B. Ruderman OFFICE HRS: M 3:30-4:30 pm;W 1:00-2:00 OFFICE: 306b College Hall Email: [email protected] SOME GENERAL WORKS ON THE SUBJECT: Y. Tzvi Langerman, "Jewish Science", Dictionary of the Middle Ages, 11:89-94 Y. Tzvi Langerman, The Jews and the Sciences in the Middle Ages, 1999 A. Neher, "Copernicus in the Hebraic Literature from the Sixteenth to the Eighteenth Century," Journal History of Ideas 38 (1977): 211-26 A. Neher, Jewish Thought and the Scientific Revolution of the Sixteenth Century: David Gans (1541-1613) and His Times, l986 H. Levine, "Paradise not Surrendered: Jewish Reactions to Copernicus and the Growth of Modern Science" in R.S. Cohen and M.W. Wartofsky, eds. Epistemology, Methodology, and the Social Sciences (Boston, l983), pp. 203-25 H. Levine, "Science," in Contemporary Jewish Religious Thought, eds. A. Cohen and P. Mendes-Flohr, l987, pp. 855-61 M. Panitz, "New Heavens and a New Earth: Seventeenth- to Nineteenth-Century Jewish Responses to the New Astronomy," Conservative Judaism, 40 (l987-88); 28-42 D. Ruderman, Kabbalah, Magic, and Science: The Cultural Universe of a Sixteenth- Century Jewish Physician, l988 D. Ruderman, Science, Medicine, and Jewish Culture in Early Modern Europe, Spiegel Lectures in European Jewish History, 7, l987 D. Ruderman, Jewish Thought and Scientific Discovery in Early Modern Europe, 1995, 2001 D. Ruderman, Jewish Enlightenment in an English Key: Anglo-Jewry’s Construction of Modern Jewish Thought, 2000 D. -
J Ewish Community and Civic Commune In
Jewish community and civic commune in the high Middle Ages'' CHRISTOPH CLUSE 1. The following observations do not aim to provide a comprehensive phe nomenology of the J ewish community during the high and late medieval periods. Rather 1 wish to present the outlines of a model which describes the status of the Jewish community within the medieval town or city, and to ask how the concepts of >inclusion< and >exclusion< can serve to de scribe that status. Using a number of selected examples, almost exclusively drawn from the western regions of the medieval German empire, 1 will concentrate, first, on a comparison betweenJewish communities and other corporate bodies (>universitates<) during the high medieval period, and, secondly, on the means by which Jews and Jewish communities were included in the urban civic corporations of the later Middle Ages. To begin with, 1 should point out that the study of the medieval Jewish community and its various historical settings cannot draw on an overly rich tradition in German historical research. 1 The >general <historiography of towns and cities that originated in the nineteenth century accorded only sporadic attention to the J ews. Still, as early as 1866 the legal historian Otto Stobbe had paid attention to the relationship between the Jewish ::- The present article first appeared in a slightly longer German version entitled Die mittelalterliche jüdische Gemeinde als »Sondergemeinde« - eine Skizze. In: J OHANEK, Peter (ed. ): Sondergemeinden und Sonderbezirke in der Stadt der Vormoderne (Städteforschung, ser. A, vol. 52). Köln [et al.] 2005, pp. 29-51. Translations from the German research literature cited are my own. -
Judaism and Artistic Creativity: Despite Maimonides and Thanks to Him
MENACHEM KELLNER Judaism and Artistic Creativity: Despite Maimonides and Thanks to Him IN SEEKING TO UNDERSTAND the place of artistic creativity in Judaism, Maimonides hardly appears to be a promising source with which to start. His emphasis on intellectual perfection as the defining characteristic of humanity would not appear to make him a promising candidate for our project. This is all the more the case when we consider that, for him, intellectual perfection involves the apprehension of already established truth, not the creation of new knowledge. Despite this, I suggest that Maimonides can be very helpful in seeking to elaborate a Jewish approach to the value of artistic creativity. Maimonides may have been the first posek to count the imitation of God (imitatio Dei ) as a specific commandment of the Torah. Yea or nay, he certain - ly emphasized its importance. The first text in which Maimonides discusses the imitation of God is his Book of Commandments , positive commandment 8: Walking in God’s ways. By this injunction we are commanded to be like God (praised be He) as far as it is in our power. This injunction is con - tained in His words, And you shall walk in His ways (Deut. 28:9), and also in an earlier verse in His words, [ What does the Lord require of you, but to fear the Lord your God, ] to walk in all His ways? (Deut. 10:2). On this latter verse the Sages comment as follows: “Just as the Holy One, blessed be He, is called merciful [ rahum ], so should you be merciful; just as He is called gracious [ hanun ], so should you be gracious; just as he is called righteous [ tsadik ], so should you be righteous; just as He is called saintly MENACHEM KELLNER is Chair of the Department of Philosophy and Jewish Thought at Shalem College Jerusalem and Wolfson Professor Emeritus of Jewish Thought at the University of Haifa. -
Chief Rabbi Joseph Herman Hertz
A Bridge across the Tigris: Chief Rabbi Joseph Herman Hertz Our Rabbis tell us that on the death of Abaye the bridge across the Tigris collapsed. A bridge serves to unite opposite shores; and so Abaye had united the opposing groups and conflicting parties of his time. Likewise Dr. Hertz’s personality was the bridge which served to unite different communities and bodies in this country and the Dominions into one common Jewish loyalty. —Dayan Yechezkel Abramsky: Eulogy for Chief Rabbi Hertz.[1] I At his death in 1946, Joseph Herman Hertz was the most celebrated rabbi in the world. He had been Chief Rabbi of the British Empire for 33 years, author or editor of several successful books, and champion of Jewish causes national and international. Even today, his edition of the Pentateuch, known as the Hertz Chumash, can be found in most centrist Orthodox synagogues, though it is often now outnumbered by other editions. His remarkable career grew out of three factors: a unique personality and capabilities; a particular background and education; and extraordinary times. Hertz was no superman; he had plenty of flaws and failings, but he made a massive contribution to Judaism and the Jewish People. Above all, Dayan Abramsky was right. Hertz was a bridge, who showed that a combination of old and new, tradition and modernity, Torah and worldly wisdom could generate a vibrant, authentic and enduring Judaism. Hertz was born in Rubrin, in what is now Slovakia on September 25, 1872.[2] His father, Simon, had studied with Rabbi Esriel Hisldesheimer at his seminary at Eisenstadt and was a teacher and grammarian as well as a plum farmer. -
Radical Dissent in Edmund Burke's Reflections on The
De Bruyn / Anti-Semitism, Millenarianism, and Radical Dissent 577 A NTI-SEMITISM, MILLENARIANISM, AND RADICAL DISSENT IN EDMUND BURKE’S REFLECTIONS ON THE REVOLUTION IN FRANCE Frans De Bruyn The status of Edmund Burke’s Reflections on the Revolution in France as a classic text in political theory can be ascribed to the thoroughness with which it articulates a philosophical argument for political conservatism and to its undeni- able rhetorical and literary power.1 From its first appearance late in 1790, readers have responded to the astonishing range of cultural, historical, intellectual, and literary reference in the Reflections (as, indeed, in Burke’s other writings on the French Revolution). John Thelwall makes the point tellingly, if disapprovingly, in reviewing one of Burke’s later antirevolutionary tracts: “The rage of Juvenil, and the playful levity of Horace, are not sufficient; and Billingsgate and the shambles are forced into alliance with the muses, the classics, and the sciences, to supply him with terms and metaphors sufficiently forcible to express the mighty hatred with which he labours.”2 Thelwall shrewdly identifies an important and some- times disconcerting feature of Burke’s rhetorical virtuosity: his ability to press into service the full compass of eighteenth-century cultural discourse, from the high, polite, and exalted to the low, popular, and scurrilous. There is much to admire in this eloquence, but its copiousness and impet- uosity sometimes find display in unattractive, indeed blameworthy, modes of ex- pression. An instance of this, infrequently remarked upon, is Burke’s intermittent deployment in the Reflections of a language of anti-Semitism.3 One critic who has drawn attention to this aspect of Burke’s text is Tom Paulin, who addresses the Frans De Bruyn is Professor of English at the University of Ottawa in Canada. -
Melilah Agunah Sptib W Heads
Agunah and the Problem of Authority: Directions for Future Research Bernard S. Jackson Agunah Research Unit Centre for Jewish Studies, University of Manchester [email protected] 1.0 History and Authority 1 2.0 Conditions 7 2.1 Conditions in Practice Documents and Halakhic Restrictions 7 2.2 The Palestinian Tradition on Conditions 8 2.3 The French Proposals of 1907 10 2.4 Modern Proposals for Conditions 12 3.0 Coercion 19 3.1 The Mishnah 19 3.2 The Issues 19 3.3 The talmudic sources 21 3.4 The Gaonim 24 3.5 The Rishonim 28 3.6 Conclusions on coercion of the moredet 34 4.0 Annulment 36 4.1 The talmudic cases 36 4.2 Post-talmudic developments 39 4.3 Annulment in takkanot hakahal 41 4.4 Kiddushe Ta’ut 48 4.5 Takkanot in Israel 56 5.0 Conclusions 57 5.1 Consensus 57 5.2 Other issues regarding sources of law 61 5.3 Interaction of Remedies 65 5.4 Towards a Solution 68 Appendix A: Divorce Procedures in Biblical Times 71 Appendix B: Secular Laws Inhibiting Civil Divorce in the Absence of a Get 72 References (Secondary Literature) 73 1.0 History and Authority 1.1 Not infrequently, the problem of agunah1 (I refer throughout to the victim of a recalcitrant, not a 1 The verb from which the noun agunah derives occurs once in the Hebrew Bible, of the situations of Ruth and Orpah. In Ruth 1:12-13, Naomi tells her widowed daughters-in-law to go home. -
King Mob Echo: from Gordon Riots to Situationists & Sex Pistols
KING MOB ECHO FROM 1780 GORDON RIOTS TO SITUATIONISTS SEX PISTOLS AND BEYOND BY TOM VAGUE INCOMPLETE WORKS OF KING MOB WITH ILLUSTRATIONS IN TWO VOLUMES DARK STAR LONDON ·- - � --- Printed by Polestar AUP Aberdeen Limited, Rareness Rd., Altens Industrial Estate, Aberdeen AB12 3LE § 11JJJDJJDILIEJMIIENf1r 1f(Q) KIINCGr JMI(Q)IB3 JECCIHI(Q) ENGLISH SECTION OF THE SITUATIONIST INTERNATIONAL IF([J)IF ffiIE V ([J) IL lUilII ([J) W §IFIEIEIIJ) IHIII§il([J) ffiY ADDITIONAL RESEARCH BY DEREK HARRIS AND MALCOLM HOPKINS Illustrations: 'The Riots in Moorfields' (cover), 'The London Riots', 'at Langdale's' by 'Phiz' Hablot K. Browne, Horwood's 1792-9 'Plan of London', 'The Great Rock'n'Roll Swindle', 'Oliver Twist Manifesto' by Malcolm McLaren. Vagrants and historical shout outs: Sandra Belgrave, Stewart Home, Mark Jackson, Mark Saunders, Joe D. Stevens at NDTC, Boz & Phiz, J. Paul de Castro, Blue Bredren, Cockney Visionaries, Dempsey, Boss Goodman, Lord George Gordon, Chris Gray, Jonathon Green, Jefferson Hack, Christopher Hibbert, Hoppy, Ian Gilmour, Ish, Dzifa & Simone at The Grape, Barry Jennings, Joe Jones, Shaun Kerr, Layla, Lucas, Malcolm McLaren, John Mead, Simon Morrissey, Don Nicholson-Smith, Michel Prigent (pre-publicity), Charlie Radcliffe, Jamie Reid, George Robertson & Melinda Mash, Dragan Rad, George Rude, Naveen Saleh, Jon Savage, Valerie Solanas, Carolyn Starren & co at Kensington Library, Mark Stewart, Toko, Alex Trocchi, Fred & Judy Vermorel, Warren, Dr. Watson, Viv Westwood, Jack Wilkes, Dave & Stuart Wise Soundtrack: 'It's a London Thing' Scott Garcia, 'Going Mobile' The Who, 'Living for the City' Stevie Wonder, 'Boston Tea Party' Alex Harvey, 'Catholic Day' Adam and the Ants, 'Do the Strand' Roxy Music', 'Rev. -
The Jewish O&Savet
THE JEWISH BSERVER in this issue ... THE JEWISH OBSERVER (ISSN 0021-6615) is published monthly, except July and August, by the Hope for Hard-Hit Yeshiva Parents? Menachem Lubinsky ..... 3 Agudath Israel of America, 5 Beekman Street, New York, N. Y. The Moment of Falsehood, David Schapps . ................. 8 10038. Second class postage paid The Torah-Im-Derech-Eretz Personality: Three Sketches at New York, N.Y. Subscription $12.00 per year; two years, Dr. Raphael Moller, as remembered by a grandson ....•. 12 $21.00; three years, $28.00; out The Last "Parnes" of Eiterfeld, Rabbi Nasson Lomner .. 15 side of the United States, SIJ.00 A Day in the Life of a Life of a "Tzaddik Nistar": per year. Single copy, SI.SO Dr. Shimon Askovitz, Sruly Greenwald ......•.. 17 Printed in the U.S.A. The "Aveira" of ... Doing Mitzvos, A. Scheinman ...•.•••. 21 The Calling, a poem by Rochel Leah Lazenga ................. 28 RABBI NissoN WoLPIN Editor The Latest in Juvenile Reading, books reviews •............. 31 Second Looks on the Jewish Scene Editorial Board Digging for Roots, Ezriel Toshavi .........•.•...... 34 DR. ERNST Boot:NHE!MER Chairman Zevulun on the Installment Plan ................. 37 RABBI NATHAN BuLMAN A Unique Travelers' Insurance, Meir Wik/er .•...... 39 RABBI JosrrH ELIAS Postcripts JosrrH FRJEDENSON Update on a Memo ............................. 41 RABBI MOSHE SHERER Letters to the Editor MICHAEL ROTHSCHILD The Vanishing Yeshiva Rebbe ................... 43 Business Manager THE Jrw1sH OssERVER does not assume responsibility for the Kashrus of any product or ser+ vice advertised in its pages. SEPT., 1981, VOL. XV, NO. 8 TISHREI 5742 Tuition Tax Credits: Hope for Hard-Hit Yeshiva Parents? Menachem Lubinsky 1 1 I \; I We have come a long way from the days when the portion of yeshivas' budgets-about 30%, on the traveling melamed would make his stops at the small average-and continuing double-digit inflation is reduc Shfetfach on his teaching route to instruct the children of ing this share even further. -
The Adjudication of Fines in Ashkenaz During the Medieval and Early Modern Periods and the Preservation of Communal Decorum
The Adjudication of Fines in Ashkenaz during the Medieval and Early Modern Periods and the Preservation of Communal Decorum Ephraim Kanarfogel* The Babylonian Talmud (Bava Qamma 84a–b) rules that fines and other assigned payments in situations where no direct monetary loss was incurred--or where the damages involved are not given to precise evaluation or compensation--can be adjudicated only in the Land of Israel, at a time when rabbinic judges were certified competent to do so by the unbroken authority of ordination (semikhah). In addition to the implications for the internal workings of the rabbinic courts during the medieval period and beyond, this ruling seriously impacted the maintaining of civility and discipline within the communities. Most if not all of the payments that a person who struck another is required to make according to Torah law fall into the category of fines or forms of compensation that are difficult to assess and thus could not be collected in the post-exilic Diaspora (ein danin dinei qenasot be-Bavel).1 * Bernard Revel Graduate School of Jewish Studies, Yeshiva University. 1 See Arba’ah Turim, Ḥoshen Mishpat, sec. 1, and Beit Yosef, ad loc. In his no longer extant Sefer Avi’asaf, Eli’ezer b. Joel ha-Levi of Bonn (Rabiah, d. c. 1225) concludes that the victim of an assault can be awarded payments by a rabbinic court for the cost of his healing (rippui) and for money lost if he is unable to work (shevet), since these are more common types of monetary law, with more precisely assessed forms of compensation. -
The Kuzari and the Shaping of Jewish Identity, 1167-1900 Adam Shear Index More Information
Cambridge University Press 978-0-521-88533-1 - The Kuzari and the Shaping of Jewish Identity, 1167-1900 Adam Shear Index More information Index Abarbanel, Isaac, 101, 112, 118–119, 121–122, 168 Alashkar, Moses, 122–123 Abdelhac, Aron, 35 Albalag, Isaac, 34 Abelard, Peter, 193 Albo, Joseph, 45, 50–51, 85–86, 123, 156, 211–212, Abendana, Isaac, 177 271, 272 Abendana, Jacob, 53, 176–177, 178, 294 Aldabi, Meir, 32 Aboab, Immanuel, 179 Alemanno, Yoh. anan, 101, 117, 121, 125–126, Aboab, Isaac, 177 128–130, 132–133, 156–157 Aboab, Samuel, 179 Alexander, Isaak, 215 Abraham bar H. iyya, 36 Alexander the Great, 105 Abraham ben David, of Posquieres` (Rabad), 28, Alexander-Frizer, Tamar, 175 32 al-Farabi, 221–222 Abraham ben Isaac, 33, 73 Alfasi, Isaac (the Rif), 28, 298 Abraham ben Judah, 80 al-Ghazali, 11, 128, 129 Abraham ibn Daud, 24, 104 al-Harizi, Judah, 24 Abraham ibn Ezra aliyah, 296, 299–300. See also Zionist movement Ascher influenced by, 263 Alkabetz, Solomon, 174 folktales of, 271 Allony, Nehemya, 7, 174 Halevi as associate of, 23, 296, 298 Almangari, 162. See also Sangari, Isaac Halevi’s daughter married to, 192 Almoli, Solomon, 102 on magic, 153–154 Altmann, Alexander, 216 Mendelssohn on, 233, 234 Amelander, Menahem, 192 neoplatonists influenced by, 35 Amos (prophet), 291 on worship and belief, 72, 118 Amsterdam, 176–177, 178–179 writings in Hebrew language, 36–37 Anatoli, Jacob, 40 Abraham (Patriarch), 3, 222 Andalusian Jewish intellectuals, 23–27, 31–32, 36, Abulafia, Abraham, 75–76, 101 66, 175–176, 230, 297–298, 308–309 Abulafia, Meir ben Todros ha-Levi, 31, 32–33 animals, 155–156 academic treatment of the Kuzari, 4–12, 293–295 anonymous preacher, 168 accidents of transmission, 21–22 anti-rationalism. -
The History of the Jews
TH E H I STO RY O F TH E JEWS B Y fid t t at h menta l J B E 39 . b ) , iBb PROFES S OR WI H I T RY AND LI T RAT RE OF J E S H S O E U , B RE I LL G I I ATI W C C C o. HE UN ON O E E, N NN , S ECOND EDI TI ON Revised a nd E n la rged NEW YORK BLOCH PUBLI SHING COMPANY “ ” TH E J EWI SH B OOK CONCERN PYRI G T 1 1 0 1 2 1 CO H , 9 , 9 , B LOCH PUBLISHI NG COM PANY P re ss o f % i J . J L t t l e I m . 86 ve s Co p a n y w rk Y U . S . Ne . o , A TAB LE OF CONTENTS CH APTE R PAGE R M TH E AB YL I A APTI VI TY 86 B C To I . F O B ON N C , 5 , TH E TR CTI TH E EC D M PL DES U ON OF S ON TE E, 0 7 C E . R M TH E TR CTI R AL M 0 TO II . F O DES U ON OF JE US E , 7 , TH E MPL TI TH E I A CO E ON OF M SH N H , II - I . ERA TH E ALM D 200 600 OF T U , Religiou s Histo ry o f t h e Era IV. R M TH E I LA M 622 TO TH E ERA F O R SE OF IS , , OF TH E R AD 1 0 6 C US ES , 9 Literary Activity o f t h e P erio d - V. -
The Doctrine of the Sabbath
The Doctrine of the Sabbath DOCTRINAL SERIES The Doctrine of the Sabbath DOCTRINAL SERIES TRUE JESUS CHURCH Department of Literary Ministry 21225 Bloomfield Avenue Lakewood, CA 90715 USA www.tjc.org © January 2012 True Jesus Church. For information about the church nearest to you, or to request a publications catalogue, please write to the above address or visit the website. ISBN: 978-1-936250-01-1 2 THE DOCTRINE OF THE SABBATH The Doctrine of the Sabbath Contents Preface . 4 Chapter 1: The origin of the Sabbath. 6 Chapter 2: The exodus period .........................................15 Chapter 3: The introduction of Sabbath regulations ...................21 Chapter 4: Sabbath observance in Canaan ............................27 Chapter 5: The messages of the Old Testament prophets ............32 Chapter 6: The post-exilic period. .43 Chapter 7: The inter-testamental period ..............................47 Chapter 8: How Jesus observed the Sabbath .........................60 Chapter 9: How the apostles and early Christians observed the Sabbath .....................................68 Chapter 10: Sabbath-keeping after the apostles (1) The religious and political climate .........................73 Chapter 11: Sabbath-keeping after the apostles (2) The teachings of the early church fathers and other influential people ...............................80 Chapter 12: Sabbath-keeping after the apostles (3) Easter Sunday and Sabbath fasting ........................95 Chapter 13: Sabbath-keeping after the apostles (4) The influence of sun worship ..............................98 Chapter 14: Sabbath-keeping after the apostles (5) The Sabbath-keepers ........................................103 Chapter 15: Answering some key arguments and questions ..........107 Chapter 16: The principles of Sabbath-keeping ........................120 Chapter 17: Sabbath-keeping in the True Jesus Church. 129 Bibliography ..........................................................134 3 Preface After six days of creation, God rested from His work.