Tikun Olam, with All the Letters Mentioned Above
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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. -
Stamford Hill.Pdf
This is an Accepted Manuscript of an article published by Taylor & Francis in Housing Studies on Volume 33, 2018. Schelling-Type Micro-Segregation in a Hassidic Enclave of Stamford-Hill Corresponding Author: Dr Shlomit Flint Ashery Email [email protected] Abstract This study examines how non-economic inter- and intra-group relationships are reflected in residential pattern, uses a mixed methods approach designed to overcome the principal weaknesses of existing data sources for understanding micro residential dynamics. Micro-macro qualitative and quantitative analysis of the infrastructure of residential dynamics offers a holistic understanding of urban spaces organised according to cultural codes. The case study, the Haredi community, is composed of sects, and residential preferences of the Haredi sect members are highly affected by the need to live among "friends" – other members of the same sect. Based on the independent residential records at the resolution of a single family and apartment that cover the period of 20 years the study examine residential dynamics in the Hassidic area of Stamford-Hill, reveal and analyse powerful Schelling-like mechanisms of residential segregation at the apartment, building and the near neighbourhood level. Taken together, these mechanisms are candidates for explaining the dynamics of residential segregation in the area during 1995-2015. Keywords Hassidic, Stamford-Hill, Segregation, Residential, London Acknowledgments This research was carried out under a Marie Curie Fellowship PIEF-GA-2012-328820 while based at Centre for Advanced Spatial Analysis (CASA) University College London (UCL). 1 1. Introduction The dynamics of social and ethnoreligious segregation, which form part of our urban landscape, are a central theme of housing studies. -
Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906
Portland State University PDXScholar Dissertations and Theses Dissertations and Theses 1-1-2010 A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906 Mordechai Ben Massart Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/open_access_etds Let us know how access to this document benefits ou.y Recommended Citation Massart, Mordechai Ben, "A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906" (2010). Dissertations and Theses. Paper 729. https://doi.org/10.15760/etd.729 This Thesis is brought to you for free and open access. It has been accepted for inclusion in Dissertations and Theses by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906 by Mordechai Ben Massart A thesis in partial fulfillment of the requirements for the degree of Master of Arts in History Thesis Committee: David A. Horowitz Ken Ruoff Friedrich Schuler Michael Weingrad Portland State University 2010 ABSTRACT Rabbi Stephen S. Wise presents an excellent subject for the study of Jewish social progressivism in Portland in the early years of the twentieth-century. While Wise demonstrated a commitment to social justice before, during, and after his Portland years, it is during his ministry at congregation Beth Israel that he developed a full-fledged social program that was unique and remarkable by reaching out not only within his congregation but more importantly, by engaging the Christian community of Portland in interfaith activities. -
Chassidus on the Eh're Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) RE ’EH _ CHASSIDUS ON THE PARSHA + Dvar Torah The Merit of Charity Compound forms of verbs usually indicate thoroughness. Yet when the Torah tells us (14:22), “You shall fully tithe ( aser te’aser ) all the produce of your field,” our Sages derive another concept. “ Aser bishvil shetis’asher ,” they say. “Tithe in order that you shall become wealthy.” Why is this so? When the charity a person gives, explains Rav Levi Yitzchak, comes up to Heaven, its provenance is scrutinized. Why was this particular amount giv en to charity? Then the relationship to the full amount of the harvest is discovered. There is a ration of ten to one, and the amount given is one tenth of the total. In this way the entire harvest participates in the mitzvah but only in a secondary role. Therefore, if the charity was given with a full heart, the person giving the charity merits that the quality of his donation is elevated. The following year, the entire harvest is elevated from a secondary role to a primary role in the giving of the charit y. The amount of the previous year’s harvest then becomes only one tenth of the new harvest, and the giver becomes wealthy. n Story Unfortunately, there were all too many poor people who circulated among the towns and 1 Re ’eh / [email protected] villages begging for assistance in staving off starvation. -
April 30, 1971
R. t. J H 13!1 !! I STO~ I GA L AS SO~. 11 20 0 t,1,GE LL ST• P. ROV. b, R. I. Q2 (J09 VOLUME LV, NUMBER 9 FRIDAY, APRIL 30, 1971 16 PAGES 15c PER COP"ll Jerusalem City Cou.ncil In Uproar Over Acting Deputy's Ideas For City JERUSALEM - Some Foreign Ministry ofttclals and What the newspaper did not members ot the Jerusalem City Mayor Kollek promptly warned say, but the Foreign Ministry and Council demanded this week the that national pollc)'- was In dange r the Mayor's otftce quickly re Je ct lo n ot Mayor Teddy of being compromised In local announced, was that this proposal Kollek's acting deputy for political feud s . This Is had been submitted by Mr. development and planning when it "particularly unfortunate and Benvenlsti three years ago, as was reported that he had unfair," the Mayor said, Just a one ot the contingencies that advocated returning part of tew days before Secretary ot ' Israel might consider as the Jerusalem to Arab sovereignty. State WWlam P, Rogers is due In political situation evolved. Israel. "Ideas that were prevalent Just after the war In 196 7," Says Discrimination A day uproar In the council ot Mayor Kollek said In a formal marked the latest chapter in the statement, "have evolved during In Private Clubs dispute over Jerusalem, where the last three years and I do not municipal planning had become a now see any way to separate the Will Disappear problem of International diplomacy. subject or Jerusalem from the NEW YORK - A leading entire problem of Arab-Israeli Industrialist predicted this week The local point of the con relations by specific suggestions that racial and religious trqversy Is Meron Benvenistl, a concerning Jerusalem in any discrimination In private social 36-year-old Counatman known area." clubs In the United states would for his persistent defense ot Arab The Foreign Ministry be eliminated within 10 years, Interests In the formerly divided spokesman acknowledged that Roger P, Sonnabend, president city. -
NP Distofattend-2014-15
DISTRICT_CD DISTRICT_NAME NONPUB_INST_CD NONPUB_INST_NAME 91‐223‐NP‐HalfK 91‐224‐NP‐FullK‐691‐225‐NP‐7‐12 Total NonPub 010100 ALBANY 010100115665 BLESSED SACRAMENT SCHOOL 0 112 31 143 010100 ALBANY 010100115671 MATER CHRISTI SCHOOL 0 145 40 185 010100 ALBANY 010100115684 ALL SAINTS' CATHOLIC ACADEMY 0 100 29 129 010100 ALBANY 010100115685 ACAD OF HOLY NAME‐LOWER 049049 010100 ALBANY 010100115724 ACAD OF HOLY NAMES‐UPPER 0 18 226 244 010100 ALBANY 010100118044 BISHOP MAGINN HIGH SCHOOL 0 0 139 139 010100 ALBANY 010100208496 MAIMONIDES HEBREW DAY SCHOOL 0 45 22 67 010100 ALBANY 010100996053 HARRIET TUBMAN DEMOCRATIC 0 0 18 18 010100 ALBANY 010100996179 CASTLE ISLAND BILINGUAL MONT 0 4 0 4 010100 ALBANY 010100996428 ALBANY ACADEMIES (THE) 0 230 572 802 010100 ALBANY 010100997616 FREE SCHOOL 0 25 7 32 010100 Total ALBANY 1812 010201 BERNE KNOX 010201805052 HELDERBERG CHRISTIAN SCHOOL 1 25 8 34 010201 Total 0 34 010306 BETHLEHEM 010306115761 ST THOMAS THE APOSTLE SCHOOL 0 148 48 196 010306 BETHLEHEM 010306809859 MT MORIAH ACADEMY 0 11 20 31 010306 BETHLEHEM 010306999575 BETHLEHEM CHILDRENS SCHOOL 1 12 3 16 010306 Total 0 243 010500 COHOES 010500996017 ALBANY MONTESSORI EDUCATION 0202 010500 Total 0 2 010601 SOUTH COLONIE 010601115674 CHRISTIAN BROTHERS ACADEMY 0 38 407 445 010601 SOUTH COLONIE 010601216559 HEBREW ACAD‐CAPITAL DISTRICT 0 63 15 78 010601 SOUTH COLONIE 010601315801 OUR SAVIOR'S LUTHERAN SCHOOL 9 76 11 96 010601 SOUTH COLONIE 010601629639 AN NUR ISLAMIC SCHOOL 0 92 23 115 010601 Total 0 734 010623 NORTH COLONIE CSD 010623115655 -
Was the Chasam Sofer Inconsistent? a Review Essay
239 Setting the Record Straight: Was the Chasam Sofer Inconsistent? A Review Essay By: NOSSON DOVID RABINOWICH In this essay we will discuss claims made in two recent articles, published by two leading scholars, to the effect that the Chasam Sofer was inconsistent and contradicted himself. I will attempt to show that those supposed “contradictions and inconsistencies” are either simply nonexistent or can be properly explained by careful and deliberate analysis of the actual sources and the issues involved. While my respect for Rabbi Moshe Sofer, the late “Chasam Sofer,” of blessed memory, is not merely that reserved for a great rabbi and outstanding scholar, I have endeavored to maintain a balanced and critical approach throughout. Nevertheless I feel it appropriate to note that from my perspective, Rabbi Sofer was a holy rabbi, a saint if you wish, whose towering scholarship in so many areas of Jewish studies was unmatched by his peers or by any rabbi from any subsequent generation. I do not hesitate to apply to him this popular saying: “From R. Moshe [Ben-Maimon; Maimonidies] until [R.] Moshe [Sofer] there was no one of the stature of R. Moshe [Sofer].”1 1 As the halakhic authority of his generation, he was probably more prolific than any other rabbi going back six hundred years, since the leading halakhic authority of the Golden Age in Spain, Rabbi Shlomo ben Aderet. Of R. Sofer’s peers, only Rabbi Yosef Shaul Nathanson, She-elot Sho’el U’Maishiv, was known to have written more responsa. ______________________________________________________ Nosson Dovid Rabinowich is the Mara d'Asra of Beis Medrash Ahavas Torah, a prolific author, and teacher. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
“When Can State Courts Decide Religious Disputes?,” New York
G THE B IN EN V C R H E S A N 8 8 D 8 B 1 AR SINCE WWW. NYLJ.COM VOLUME 258—NO. 97 MONDAY, NOVEMBER 20, 2017 OUTSIDE COUNSEL Expert Analysis When Can State Courts Decide Religious Disputes? en years ago, on Nov. 20, by Grand Rabbi Joel Teitelbaum and 2007, the New York Court reestablished in Brooklyn after World of Appeals issued a signifi- War II. The congregation’s bylaws set cant religion law decision in forth the purpose of the congrega- Matter of Congregation Yetev tion, the functions of the Grand Rabbi, By And TLev D’Satmar v. Kahana, 9 N.Y.3d 282 and issues involving membership in Barry Jonathan (2007), exploring the power of state Black Robert the community. The bylaws provided Nelson courts to resolve religious disputes. for a board of directors and officers The court held that it could not considering initiating a civil suit to preside over the congregation and, decide a controversy over the elec- against any of those parties—first among other things, to assure compli- tion of a religious organization’s lead- must analyze the ability of the courts ance with the congregation’s rules. ers because, to do so, would mean to hear and decide the case under In 1974, the Grand Rabbi expanded that it would improperly intrude into Kahana and its progeny. the Satmar community by establish- matters of religious doctrine. ing a new congregation in Monroe, Since that ruling, other New Counsel for religious institutions, N.Y. Several years later, that congre- York courts have had to determine gation was incorporated in New York clergy, congregations, and whether to apply what is known as as Congregation Yetev Lev D’Satmar individual congregants the “ecclesiastical abstention doc- of Kiryas Joel, Inc. -
Miracles Or Randomness? the Traditional Jewish Perspective
DADON Kotel The Casting of Lots in the Bible and the Modern Age: Miracles or Randomness? The Traditional Jewish Perspective Introduction1 What is the significance of the castingof lots? From Greek philosophy to modern rationalism, there has been an ongoing secularization of the concepts of the casting of lots and randomness,which are allegedly only governed by blind chance and meaningless. Mathematicalscience has even developed an entire branch of probability designed to analyze random events while ignoring their possible interpretation. However, in another world, the world of the Sages, casting lots and randomness have serious roles with multiple meanings. Asurprising number of Jewish sources consider the casting or drawing of lots as a good way to decide on ethical matters, noting its religious value.Throughobservation of lotteries and randomness, it can be demonstratedthat ostensibly chance events are full of meaning and, thereby, exciting cultural and religious options. Science: From Hubris to Randomness Duringthe nineteenth century, thehubris of the natural sciences reached its zenith. Scientific thinking was dominated by positivism, i.e., the view that nature behaves deterministically, with absolute predictability.It followed that if all the data of the present were known to us, we could foresee all future events accurately, since everything occurs as a result of something else. Scientific positivism was convinced that it wasonly a matter of timebefore humanitywould have the scientific knowledge needed to explain and anticipate all natural phenomena. Such assumptions were challenged in the twentieth century. The natural sciences are becoming less deterministic. Randomness has been increasingly recognized as one of the most fundamental natural phenomena. -
Alabama Arizona Arkansas California
ALABAMA ARKANSAS N. E. Miles Jewish Day School Hebrew Academy of Arkansas 4000 Montclair Road 11905 Fairview Road Birmingham, AL 35213 Little Rock, AR 72212 ARIZONA CALIFORNIA East Valley JCC Day School Abraham Joshua Heschel 908 N Alma School Road Day School Chandler, AZ 85224 17701 Devonshire Street Northridge, CA 91325 Pardes Jewish Day School 3916 East Paradise Lane Adat Ari El Day School Phoenix, AZ 85032 12020 Burbank Blvd. Valley Village, CA 91607 Phoenix Hebrew Academy 515 East Bethany Home Road Bais Chaya Mushka Phoenix, AZ 85012 9051 West Pico Blvd. Los Angeles, CA 90035 Shalom Montessori at McCormick Ranch Bais Menachem Yeshiva 7300 N. Via Paseo del Sur Day School Scottsdale, AZ 85258 834 28th Avenue San Francisco, CA 94121 Shearim Torah High School for Girls Bais Yaakov School for Girls 6516 N. Seventh Street, #105 7353 Beverly Blvd. Phoenix, AZ 85014 Los Angeles, CA 90035 Torah Day School of Phoenix Beth Hillel Day School 1118 Glendale Avenue 12326 Riverside Drive Phoenix, AZ 85021 Valley Village, CA 91607 Tucson Hebrew Academy Bnos Devorah High School 3888 East River Road 461 North La Brea Avenue Tucson, AZ 85718 Los Angeles, CA 90036 Yeshiva High School of Arizona Bnos Esther 727 East Glendale Avenue 116 N. LaBrea Avenue Phoenix, AZ 85020 Los Angeles, CA 90036 Participating Schools in the 2013-2014 U.S. Census of Jewish Day Schools Brandeis Hillel Day School Harkham Hillel Hebrew Academy 655 Brotherhood Way 9120 West Olympic Blvd. San Francisco, CA 94132 Beverly Hills, CA 90212 Brawerman Elementary Schools Hebrew Academy of Wilshire Blvd. Temple 14401 Willow Lane 11661 W. -
Directory of Kosher Certifying Agencies
Directory of Kosher Certifying Agencies - Worldwide As a public service, the Chicago Rabbinical Council is presenting a list of common acceptable kosher symbols and their agency’s contact information. Note: There are more than 700 kosher certifying agencies around the world, making it impossible to list all of them. The fact that a particular agency does not appear on this list does not imply that the cRc has determined it to be substandard. UNITED STATES California Igud Hakashrus of Los Angeles (Kehillah Kosher) 186 North Citrus Ave., Los Angeles, CA 90036 (323) 935-8383 Rabbi Avraham Teichman Rabbinical Council of California (RCC) 617 South Olive St. #515, Los Angeles, CA 90014 (213) 489-8080 Rabbi Nissim Davidi Colorado Scroll K / Vaad Hakashrus of Denver 1350 Vrain St. Denver, CO 80204 (303) 595-9349 Rabbi Moshe Heisler District of Columbia Vaad HaRabanim of Greater Washington 7826 Eastern Ave. NW, Suite LL8 Washington DC 20012 (202) 291-6052 Rabbi Binyamin Sanders Florida A service of the Kashrus Division of the Chicago Rabbinical Council – Serving the world! 1 www.crcweb.org Updated: 1/03/2005 Kosher Miami The Vaad HaKashrus of Miami-Dade PO Box 403225 Miami, FL 33140-1225 Tel: (786) 390-6620 Rabbi Yehuda Kravitz Florida K and Florida Kashrus Services 642 Green Meadow Ave. Maitland, FL 32751 (407) 644-2500 Rabbi Sholom B. Dubov South Palm Beach Vaad (ORB) 5840 Sterling Rd. #256 Hollywood, FL 33021 (305) 534-9499 Rabbi Manish Spitz Georgia Atlanta Kashrus Commission 1855 La Vista Rd., Atlanta, GA 30329 (404) 634-4063 Rabbi Reuven Stein Illinois Chicago Rabbinical Council (cRc) 2701 W.