Julius Preuss
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Information Issued by The
Vol. XV No. 10 October, 1960 INFORMATION ISSUED BY THE. ASSOCIATION OF JEWISH REFUGEES IN GREAT BRITAIN t FAIRFAX MANSIONS, FINCHLEY ROAD (Comer Fairfax Road), Offict and Consulting Hours : LONDON, N.W.3 Monday to Thursday 10 a.m.—I p.m. 3—6 p.m. Talephona: MAIda Vala 9096'7 (General Officel Friday 10 a.m.—I p.m. MAIda Vale 4449 (Employment Agency and Social Services Dept.} 'Rudolf Hirschfeld (Monlevideo) a few others. Apart from them, a list of the creators of all these important German-Jewish organisations in Latin America would hardly con tain a name of repute outside the continent. It GERMAN JEWS IN SOUTH AMERICA it without any doubt a good sign that post-1933 German Jewry has been able to produce an entirely new generation of vigorous and success I he history of the German-Jewish organisations abroad '"—to assert this would be false—they ful leaders. =8ins in each locality the moment the first ten consider themselves as the sons of the nation In conclusion two further aspects have to be r^Ple from Germany disembark. In the few which has built up the State of Israel, with the mentioned : the relationship with the Jews around thp "if- ^^^^^ Jewish groups were living before consciousness that now at last they are legitimate us, and the future of the community of Jews from ne Hitler period the immigrants were helped by members of the national families of the land they Central Europe. Jewish life in South America ne earlier arrivals. But it is interesting that this inhabit at present. -
“As Those Who Are Taught” Symposium Series
“AS THOSE WHO ARE TAUGHT” Symposium Series Christopher R. Matthews, Editor Number 27 “AS THOSE WHO ARE TAUGHT” The Interpretation of Isaiah from the LXX to the SBL “AS THOSE WHO ARE TAUGHT” The Interpretation of Isaiah from the LXX to the SBL Edited by Claire Mathews McGinnis and Patricia K. Tull Society of Biblical Literature Atlanta “AS THOSE WHO ARE TAUGHT” Copyright © 2006 by the Society of Biblical Literature 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 permitted 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, Society of Biblical Literature, 825 Houston Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data “As those who are taught” : the interpretation of Isaiah from the LXX to the SBL / edited by Claire Mathews McGinnis and Patricia K. Tull. p. cm. — (Society of biblical literature symposium series ; no. 27) Includes indexes. ISBN-13: 978-1-58983-103-2 (paper binding : alk. paper) ISBN-10: 1-58983-103-9 (paper binding : alk. paper) 1. Bible. O.T. Isaiah—Criticism, interpretation, etc.—History. 2. Bible. O.T. Isaiah— Versions. 3. Bible. N.T.—Criticism, interpretation, etc. I. McGinnis, Claire Mathews. II. Tull, Patricia K. III. Series: Symposium series (Society of Biblical Literature) ; no. 27. BS1515.52.A82 2006 224'.10609—dc22 2005037099 14 13 12 11 10 09 08 07 06 5 4 3 2 1 Printed in the United States of America on acid-free, recycled paper conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994 standards for paper permanence. -
אוסף מרמורשטיין the Marmorstein Collection
אוסף מרמורשטיין The Marmorstein Collection Brad Sabin Hill THE JOHN RYLANDS LIBRARY UNIVERSITY OF MANCHESTER Manchester 2017 1 The Marmorstein Collection CONTENTS Acknowledgements Note on Bibliographic Citations I. Preface: Hebraica and Judaica in the Rylands -Hebrew and Samaritan Manuscripts: Crawford, Gaster -Printed Books: Spencer Incunabula; Abramsky Haskalah Collection; Teltscher Collection; Miscellaneous Collections; Marmorstein Collection II. Dr Arthur Marmorstein and His Library -Life and Writings of a Scholar and Bibliographer -A Rabbinic Literary Family: Antecedents and Relations -Marmorstein’s Library III. Hebraica -Literary Periods and Subjects -History of Hebrew Printing -Hebrew Printed Books in the Marmorstein Collection --16th century --17th century --18th century --19th century --20th century -Art of the Hebrew Book -Jewish Languages (Aramaic, Judeo-Arabic, Yiddish, Others) IV. Non-Hebraica -Greek and Latin -German -Anglo-Judaica -Hungarian -French and Italian -Other Languages 2 V. Genres and Subjects Hebraica and Judaica -Bible, Commentaries, Homiletics -Mishnah, Talmud, Midrash, Rabbinic Literature -Responsa -Law Codes and Custumals -Philosophy and Ethics -Kabbalah and Mysticism -Liturgy and Liturgical Poetry -Sephardic, Oriental, Non-Ashkenazic Literature -Sects, Branches, Movements -Sex, Marital Laws, Women -History and Geography -Belles-Lettres -Sciences, Mathematics, Medicine -Philology and Lexicography -Christian Hebraism -Jewish-Christian and Jewish-Muslim Relations -Jewish and non-Jewish Intercultural Influences -
Abluzioni Rituali Ebraiche
Abluzioni rituali ebraiche Da Wikipedia, l'enciclopedia libera. Le abluzioni rituali ebraiche, o le purificazioni con l'acqua, assumono è un'immersione (? ְטבִילָה :nell'Ebraismo due forme principali. Latevilah (in ebraico completa del corpo nella mikveh; e la netilat yadayim che è il lavaggio delle mani con una caraffa. I riferimenti alle abluzioni rituali si trovano nella Bibbia ebraica e sono elaborate nella Mishnah e nel Talmud. Sono state codificate in vari codici della legge ebraica e della tradizione, come per esempio nella Mishneh Torah di Mosè Maimonide (XII secolo) e nello Shulchan Arukh di Joseph Karo (XVI secolo). Queste usanze sono più comunemente osservate nell'ambito dell'Ebraismo ortodosso. Nell'Ebraismo conservatore, le pratiche sono normative con una certa mitezza e con eccezioni. Le abluzioni rituali non sono osservate dall'Ebraismo riformato.[1] Caraffa d'argento per abluzioni, usata per il netilat yadayim Indice Bibbia ebraica Periodo del Secondo Tempio Ebraismo rabbinico Lavaggio delle mani Base generale della legge ebraica Esecuzione La benedizione Ai pasti Prima delle funzioni liturgiche Prima delle benedizioni sacerdotali Dopo aver dormito Immersione del corpo Conversione all'Ebraismo Umori del corpo e malattie della pelle Decesso Contatto con una carcassa Contatto con un cadavere Cura della salma Note Voci correlate Bibbia ebraica Il Tanakh include vari regolamenti sul bagno rituale: « Chiunque sarà toccato da colui che ha la gonorrea[2], se questi non si era lavato le mani, dovrà lavarsi le vesti, bagnarsi nell'acqua e sarà immondo fino alla sera.» (Levitico 15:11) Sono poi richiesti sette giorni di purezza, che culminano in un rituale ed in un'offerta al Tempio prima che l'impurità (zav) sia mondata: « Quando chi è affetto da gonorrea sarà guarito dal male, conterà sette giorni dalla sua guarigione; poi si laverà le vesti, bagnerà il suo corpo nell'acqua viva e sarà mondo. -
Thought Control Written by Ozer Bergman | April 4, 2021
Thought Control written by Ozer Bergman | April 4, 2021 It’s all in the mind. “Where do our thoughts come from?” is a question I was recently asked. The short answer is that there are two “reservoirs” (as I like to call them) of thought. One reservoir contains holy thoughts: how to imitate God by being patient, forgiving and doing kindness; how to be more sincere in one’s devotions—for example, davening (prayer) and Torah study; how to raise one’s standard of behavior and thought in relation to money, food and morality. The other reservoir contains thoughts contrary to the above, as well as thoughts that encourage the pursuit and enjoyment of sacrilegious attitudes and behaviors. The reservoir from which one receives depends on how good a person one is. If you’re good in ways a tzaddik would be good, you receive from the first reservoir. Bad guys, evilniks and people indifferent to matters of the neshamah (soul) get their thoughts from Reservoir #2. (This answer is based on the second half of Rebbe Nachman’s Wisdom #5.) Like most short answers and other incomplete pictures, this one leaves out a lot and, as a result, can be misleading. Even though it tells us that we can help determine our thoughts by our positive behaviors and desire to be good, it leaves out a critical piece of information—namely, that we can actually choose what we want to think and what we think. A person’s arm doesn’t fly around haphazardly. He chooses when to lift it, when to lower it, when to touch something gently and when violently. -
Tumas Kohen: Impure Contact the Judaism Site
Torah.org Tumas Kohen: Impure Contact The Judaism Site https://torah.org/torah-portion/livinglaw-5766-pinchas/ TUMAS KOHEN: IMPURE CONTACT by Rabbi Osher Chaim Levene The Mitzvah: An ordinary kohein, priest may not come in contact with a corpse or any other spiritually defiled object although he is permitted to defile himself for his immediate seven close relatives (Leviticus 21:1, 3, 11). The laws of tumah and taharah, ritual purity and contamination which are related to death are detailed and complex. Their full application was poignantly seen in the sacrificial worship and offerings present in the Sanctuary and later on in its permanent structure of the Temple. Any man or woman who was spiritually impure could not enter the sacred walls of the House of G-d. Nor could such a person consume the sacrificial parts that had to be consumed in a state of ritual purity. Today, the laws of tumah and taharah have unfortunately limited application to the contemporary Jew upon the destruction of the Temple. However it still remains ever-relevant to a kohein who is continually subject to these laws. The descendants of Aharon must be vigilant to avoid contamination with any object or subject that is impure or which transmits ritual impurity. This precludes him, for example, from entering a cemetery where he will come in close proximity to the graves or to entering a morgue etc In short, the kohein cannot have anything to do with death or impurity. So much so, that should a kohein kill another person, he becomes unqualified to bless the congregation in Birchas Kohanim, priestly blessings. -
The Jewish Scholar David Cassel and the Protestant
Christian Wiese The Divergent Path of TwoBrothers: The JewishScholar David Cassel and the Protestant MissionaryPaulus Cassel¹ 1 In February 1893, the London JewishChronicle published an obituary remembering two brothers who had diedwithin afew months—two brothers whose biographies could not have been more different.One of them had acquired renown as an histor- ian of Jewish literature, whereas the other had chosen the path of conversion and be- come aProtestant theologian involved in the project of missionizingthe Jews. Reunit- ing in death the twoscholars who had been separated by religious difference during their lives, the obituary declares: The deaths of David and Paulus (formerlySelig) Cassel remove two brothers, both of whom had wonaplacefor themselvesamongthe honoured names of Jewish scholarship. Paulus Cassel, though aconvert to Christianity,never ‘went over to the enemy’scamp,’ to use Graetz’s much-attacked but all to-just expression. Paulus was the greater man of the two, but David’s works on Jewish literature,and the part he playedincommunal life were not without value and importance.[…]PaulusCassel was ascholar and writer of ahigher type, and his works will live.Hetook aworthypart in the struggle against anti-Semitism. […]Paulus Cassel was per- hapsthe first man to recognize what was reallymeant by writingahistory of the Jews.² Interestingly enough for an obituaryinaJewishjournal, more than merelyassigning the convert aplace within the history of Jewish scholarship, emphasizing bothhis innovative contribution as ahistorian to the understanding of Judaism and his role in defending Jews and Judaism against the accusations of modernanti-Semi- tism, it even suggests that he was, in comparison to his brother who remained faith- ful to his tradition, the greater mind and more original scholar. -
Defining Purity and Impurity Parshat Sh’Mini, Leviticus 6:1- 11:47| by Mark Greenspan “The Dietary Laws” by Rabbi Paul S
Defining Purity and Impurity Parshat Sh’mini, Leviticus 6:1- 11:47| by Mark Greenspan “The Dietary Laws” by Rabbi Paul S. Drazen, (pp.305-338) in The Observant Life Introduction A few weeks before Passover reports came in from the Middle East that a cloud of locust had descended upon Egypt mimicking the eighth plague of the Bible. When the wind shifted direction the plague of locust crossed over the border into Israel. There was great excitement in Israel when some rabbis announced that the species of locust that had invaded Israel were actually kosher! Offering various recipes Rabbi Natan Slifkin announced that there was no reason that Jews could not adopt the North African custom of eating the locust. Slifkin wrote: “I have eaten locusts on several occasions. They do not require a special form of slaughter and one usually kills them by dropping them into boiling water. They can be cooked in a variety of ways – lacking any particular culinary skills I usually just fry them with oil and some spices. It’s not the taste that is distinctive so much as the tactile experience of eating a bug – crunchy on the outside with a chewy center!” Our first reaction to the rabbi’s announcement is “Yuck!” Yet his point is well taken. While we might have a cultural aversion to locusts there is nothing specifically un-Jewish about eating them. The Torah speaks of purity and impurity with regard to food. Kashrut has little to do with hygiene, health, or culinary tastes. We are left to wonder what makes certain foods tamei and others tahor? What do we mean when we speak about purity with regard to kashrut? The Torah Connection These are the instructions (torah) concerning animals, birds, all living creatures that move in water and all creatures that swarm on earth, for distinguishing between the impure (tamei) and the pure (tahor), between living things that may be eaten and the living things that may not be eaten. -
Mikveh and the Sanctity of Being Created Human
chapter 3 Mikveh and the Sanctity of Being Created Human Susan Grossman This paper was approved by the CJLS on September 13, 2006 by a vote of four- teen in favor, one opposed and four abstaining (14-1-4). Members voting in favor: Rabbis Kassel Abelson, Elliot Dorff, Aaron Mackler, Robert Harris, Robert Fine, David Wise, Daniel Nevins, Alan Lucas, Joel Roth, Myron Geller, Pamela Barmash, Gordon Tucker, Vernon Kurtz, and Susan Grossman. Members voting against: Rabbi Leonard Levy. Members abstaining: Rabbis Joseph Prouser, Loel Weiss, Paul Plotkin, and Avram Reisner. Sheilah How should we, as modern Conservative Jews, observe the laws tradition- ally referred to under the rubric Tohorat HaMishpahah (The Laws of Family Purity)?1 Teshuvah Introduction Judaism is our path to holy living, for turning the world as it is into the world as it can be. The Torah is our guide for such an ambitious aspiration, sanctified by the efforts of hundreds of generations of rabbis and their communities to 1 The author wishes to express appreciation to all the following who at different stages com- mented on this work: Dr. David Kraemer, Dr. Shaye Cohen, Dr. Seth Schwartz, Dr. Tikva Frymer-Kensky, z”l, Rabbi James Michaels, Annette Muffs Botnick, Karen Barth, and the mem- bers of the CJLS Sub-Committee on Human Sexuality. I particularly want to express my appreciation to Dr. Joel Roth. Though he never published his halakhic decisions on tohorat mishpahah (“family purity”), his lectures and teaching guided countless rabbinical students and rabbinic colleagues on this subject. In personal communication with me, he confirmed that the below psak (legal decision) and reasoning offered in his name accurately reflects his teaching. -
Nazirite - Wikipedia, the Free Encyclopedia
The Nazarite Site was built to bring believers to the truth by exposing the twisted man-made doctrines of modern-day Churchianity known as the Great Apostasy in Scripture. http://www.nazarite.net/main.html Nazarene Judaism is a pure form of Messianic Judaism, absent from all man-made doctrine, not unlike Karaite Judaism except Nazarene Jews beleive that the Messiah has already come. Before the Messiah tabernacled among us the one true faith in Yah was called Judaism. The Jewish faith believes that their would be a Messiah as the prophets had said. Nazarene Jews are Jews that believe that the Messiah has already come as Y'shua of Nazareth. http://www.nazarite.net/answer-18.html Nazirite - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Nazirite Nazirite From Wikipedia, the free encyclopedia nazir ), refers to one who voluntarily took a vow , נזיר :In the Hebrew Bible, a nazirite or nazarite , (in Hebrew described in Numbers 6:1–21 (http://tools.wmflabs.org/bibleversefinder/?book=Numbers&verse=6:1–21& src=HE). "Nazarite" comes from the Hebrew word nazir meaning "consecrated" or "separated". [1] This vow required the man or woman to: Abstain from wine, wine vinegar, grapes, raisins, intoxicating liquors, [2] vinegar distilled from such substances, [3] and eating or drinking any substance that contains any trace of grapes. [4] Refrain from cutting the hair on one's head; but to allow the locks of the head's hair to grow. [5] Not to become ritually impure by contact with corpses or graves, even those of family members. -
Niddah 2.0: Jewish Menstrual Purity in the Internet Age
Niddah 2.0: Jewish Menstrual Purity in the Internet Age Master‘s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of Near Eastern and Jewish Studies Professor Sylvia Barack Fishman, Advisor Professor Ellen Smith, Advisor In Partial Fulfillment of the Requirements for Master‘s Degree by Ariella Sara Lis February 2011 Copyright by Ariella Sara Lis © 2011 Acknowledgments I would like to thank my advisors, Professor Sylvia Barack Fishman and Professor Ellen Smith for their patience, support, wisdom, and guidance throughout this project. I would also like to thank my parents, Lisa and Hannan Lis for listening to my complaints, concerns, and moments of less than calm nerves throughout the writing and research process. I would also like to thank Meredith Butler, close friend and fellow NEJS grad student for reminding me that yes – I can do this, and yes, what I have to say is quite valuable. Finally, I would like to thank my fiancé Tzvi Moshe Raviv, who found the time to support me, read my many drafts, listen to my ideas, cope with my increasing stress level, and even ask me to marry him. iii ABSTRACT Niddah 2.0: Jewish Menstrual Purity in the Internet Age A thesis presented to the Department of Near Eastern and Judaic Studies Graduate School of Arts and Sciences Brandeis University Waltham, Massachusetts By Ariella Sara Lis This thesis analyzes web based tools created by the Orthodox Jewish community to support women in their observance of Jewish menstrual purity ritual practice (JMPR). JMPR is a ritual derived from the Israelite Temple cult conditions of purity. -
Sefer Chadesh Yameynu Kikedem
Page 1 of 45 ֵס ֶפר ַח ֵּדׁש יָ ֵמינּו ְּכ ֶק ֶדם Table of Contents Introduction on Sheheheyanu Blessing......................................1 Mystical Unifications for the Blessings......................................3 Hanukah and Sukkot................................................................3 Zot Hanukah............................................................................5 Eight Garments of the Kohen Gadol..........................................5 The Garments Atone for Sins....................................................7 The Dressing of the High Priest.................................................8 Mystical Correspondence..........................................................9 Hassidic Perspective................................................................10 Other Mystical Views of the Garments......................................11 Our Daily Work During Hanukah..............................................15 --First Night: Ketonet Atones for Murder...................................15 --Second Night: Michnesayim Atone for Sexual Transgressions.....18 --Third Night: Mitznefet Atones for Haughtiness.........................21 --Fourth Night: Avnet Atones for Thoughts of the Heart..............26 --Fifth Night: Choshen Atones for Improper Judgment.................28 --Sixth Night: Ephod Atones for Idolatry.....................................32 --Seventh Night: Me'il atones for evil speech...............................37 --Zot Hanukah: Tzitz atones for audacity.....................................41