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Romm Press, Haggadah Art, Controversial Books, and Other Bibliographical Historica
Romm Press, Haggadah Art, Controversial Books, and other Bibliographical Historica Legacy Auctions: Romm Press, Haggadah Art, Controversial Books, and other Bibliographical Historica Legacy Judaica’s fall auction is next week, September 13, and we wanted to highlight some bibliographical historica. Lot 95 is Elbona shel Torah, (Berlin, 1929), by R. Shmuel Shraga Feigneshon, known as Safan ha-Sofer. He helmed the operations of the Romm Press in Vilna. During his 55-year tenure, he oversaw the publication of the monumental Vilna Shas, among numerous other canonical works that became the model for all subsequent editions. He wrote a history of the press which first appeared in part in the journal HaSofer (vol. 1 27-33 and vol. 2-3 46-57, 1954-55). It was then published in its entirety in Yahadut Lita vol. 1. 1959. This biography was plagiarized in nearly every respect by the Yated Ne’eman. It was a near-perfect reproduction (albeit in English rather than the original Hebrew), except that certain names and select passages were omitted presumably because they reference Jewish academics or other materials deemed objectional to Haredi audiences. In Elbona shel Torah, (51-52), Shafan Ha-Sofer discusses the censorship of Jewish texts from non-Jewish authorities. There were not only omissions but also additions to the text. He identifies one of the angels mentioned in the supplications between the Shofar sets with Jesus. He claims that “Yeshu Sa’ar ha-Pinim” is in fact Jesus of Nazareth. Nonetheless, he notes that this passage was included in most mahzorim. Indeed, in the first Romm edition of the Mahzor this angel appears. -
Daat Torah (PDF)
Daat Torah Rabbi Alfred Cohen Daat Torah is a concept of supreme importance whose specific parameters remain elusive. Loosely explained, it refers to an ideology which teaches that the advice given by great Torah scholars must be followed by Jews committed to Torah observance, inasmuch as these opinions are imbued with Torah insights.1 Although the term Daat Torah is frequently invoked to buttress a given opinion or position, it is difficult to find agreement on what is actually included in the phrase. And although quite a few articles have been written about it, both pro and con, many appear to be remarkably lacking in objectivity and lax in their approach to the truth. Often they are based on secondary source and feature inflamma- tory language or an unflatttering tone; they are polemics rather than scholarship, with faulty conclusions arising from failure to check into what really was said or written by the great sages of earlier generations.2 1. Among those who have tackled the topic, see Lawrence Kaplan ("Daas Torah: A Modern Conception of Rabbinic Authority", pp. 1-60), in Rabbinic Authority and Personal Autonomy, published by Jason Aronson, Inc., as part of the Orthodox Forum series which also cites numerous other sources in its footnotes; Rabbi Berel Wein, writing in the Jewish Observer, October 1994; Rabbi Avi Shafran, writing in the Jewish Observer, Dec. 1986, p.12; Jewish Observer, December 1977; Techumin VIII and XI. 2. As an example of the opinion that there either is no such thing now as Daat Torah which Jews committed to Torah are obliged to heed or, even if there is, that it has a very limited authority, see the long essay by Lawrence Kaplan in Rabbinic Authority and Personal Autonomy, cited in the previous footnote. -
Dahan Tshura
תשורה משמחת הנישואין של משה וברכה דהאן ב"ה, ב' טבת, זאת חנוכה, ה'תשע"ט With gratitude to Hashem, we celebrate the wedding of Moshe and Bracha. To mark this joyous and memorable occasion, we present you with this memento. The first part of this Tshura contains letters of the Rebbe received by the parents, grandparents and great grandparents of the Chosson and Kallah. These בפרסום) letters, all published here for the first time are mostly related to the marriage of the ,(ראשון couple’s parents and grandparents. The second part is an excerpt of the Chosson’s father’s upcoming book, Maayon Yaakov, offering a Chassidic perspective to the Agadeta of Ein Yaakov, based on the Rebbe’s writings. that we should always share and rejoice in ויה"ר גאולה each other’s simchos, until the ultimate joy of the השלמה, ומלכנו בראשנו. יצחק דוד הכהן ראזענבערג מיכאל דהאן 1 תשורה משמחת הנישואין של משה וברכה דהאן מכתב אל אבי זקנו של החתן (דוד זקן הכלה) בקשר לימי חנוכה דאזלינן מנייהו 2 תשורה משמחת הנישואין של משה וברכה דהאן מכתב אל אבי זקן החתן (דוד זקן הכלה) המתייחס בין השאר לחתונתם של זקני החתן 3 תשורה משמחת הנישואין של משה וברכה דהאן מכתב בקשר להצעת שידוכם של זקני החתן 4 תשורה משמחת הנישואין של משה וברכה דהאן מכתב למנהל הסמינר בית רבקה בצרפת המתייחס, בין השאר, לשידוכם של זקני החתן, ונכתב יום לפני המכתב דלהלן אל סב החתן 5 תשורה משמחת הנישואין של משה וברכה דהאן מכתב המתייחס לשידוכם של זקני החתן 6 תשורה משמחת הנישואין של משה וברכה דהאן מכתב ברכה לתנאים של זקני החתן 7 תשורה משמחת הנישואין של משה וברכה דהאן 8 תשורה משמחת הנישואין של משה וברכה דהאן 9 תשורה משמחת הנישואין -
Przemiana Eliszy Ben Awuja. Uwagi O Adekwatności Kategorii Herezji W Judaizmie Rabinicznym
The Polish Journal of the Arts and Culture Nr 6 (3/2013) Wojciech Kosior PRZEMIANA ELISZY BEN AWUJA. UWAGI O ADEKWATNOŚCI KATEGORII HEREZJI W JUDAIZMIE RABINICZNYM WSTĘP „Elisza ben Awuja zwany Acherem jest żydowskim heretykiem per se” – to ogólnikowe stwierdzenie na dobre zadomowiło się w literaturze naukowej przedmiotu1. Oznacza to, że do badania tej postaci podchodzi się najczę- ściej z założeniami, które wyznaczają interpretację tekstów źródłowych. Wśród najczęściej przyjmowanych a priori ustaleń wskazać można dwa podstawowe. Z jednej strony całość materiału tekstowego dotyczącego Eliszy traktuje się jako koherentną opowieść2, z drugiej zaś podejmuje się próby sklasyfikowania go w szerszej kategorii takiej jak „heretyk” czy „apostata”. Dla obydwu tych założeń istnieją jednak alternatywy. Po pierw- sze, kwestię historyczności Eliszy można pominąć. To, kiedy żył, jak i to, czy był autorem przypisywanych mu powiedzeń, jest ostatecznie niewery- fikowalne. Możliwa jest jedynie rekonstrukcja obrazu Eliszy literackiego, 1 Zob. A. Goshen-Gottstein, The Sinner and the Amnesiac: The Rabbinic Invention of Elisha Ben Abuya and Eleazar Ben Arach, Stanford 2000, s. 21; J. Perec, Nikuah be-’or: paraszat chajjaw u-moto szel ’Elisza‘ ben ’Awuja, [online], http://btjerusalem.com/masa/ a0608.htm [dostęp: 16.06. 2012]; G. G. Porton, Elisha‘ ben Avuyah, [w:] Encyclopedia of Religion, ed. L. Jones, Vol. 4, New York 2005, s. 2796; S. G. Wald, Elisha ben Avuyah, [w:] Encyclopedia Judaica, eds. F. Skolnik, M. Berenbaum, Vol. VI, New York 2007, s. 353. Wyjątek w tej kwestii stanowią opracowania hebrajskojęzyczne – trudno jednak ocenić, czy wiąże się to z nieco innym zakresem znaczeniowym słowa min, czy z większą powściągliwością autorów w klasyfikowaniu Eliszy. -
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. -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
Pesak, Gedolim, and Halakhah Class 12 Shlomo Zuckier 03.05.18
Pesak, Gedolim, and Halakhah Class 12 Shlomo Zuckier 03.05.18 1. Shlomo Zuckier and Shalom Carmy, “An Introductory Biographical Sketch of R. Aharon Lichtenstein,” Tradition 47:4 (2015), p. 9 Due to his wide scholarly output and his complex and developed positions on contemporary issues, R. Lichtenstein is considered by many American Modern Orthodox Jews to be their gedol ha-dor, like his father-in-law R. Soloveitchik before him. If the Rav bestrode American Orthodoxy like a colossus, R. Lichtenstein has been a remote polestar, projecting his influence from a distance, as his votaries ponder his every word, rendered all the more precious by his unwillingness to meddle uninvited in American affairs. R. Lichtenstein has often been asked to present the hashkafic overview at the annual Orthodox Forum gathering, and at many other RCA or YU conclaves, with the justified presumption that his position carries authority for Modern Orthodoxy. 2. Chaim Saiman, “The Market for Gedolim: A Tale of Supply and Demand,” Lehrhaus, Oct. 13, 2016 On the whole, rabbis classified as “gedolim” are far more supportive of haredi viewpoints than of those associated with modern Orthodoxy. This situation begets the question “why there are so few modern Orthodox gedolim?” In my experience, this conversation quickly turn to a question of supply. That is, who is that elusive Rabbi/Dr. who has the entire Talmud, halakhic codes and commentaries at his fingertips, who has mastered the literature of Jewish thought and philosophy, and who is also fully conversant in cognate fields such as the humanities, law, and social sciences? Centrist Orthodoxy seeks a gadol who understands the social and intellectual currents of the time, yet exudes authenticity as he articulates our timeless tradition in a timely manner… The problem with the structure of this conversation is that it focuses almost exclusively on the supply side of the gadol market, while wholly neglecting the question of demand. -
The History of an Interpretation of Sixteen Drops of Wine at the Seder
237 “Our Own Joy is Lessened and Incomplete”: The History of an Interpretation of Sixteen Drops of Wine at the Seder By: ZVI RON Explaining the custom to remove sixteen drops of wine from the cup as we recite the ten plagues and words associated with them, the Artscroll Youth Haggadah writes that “we don't want our cups to be full when we tell about other people's pain.”1 The idea that we remove some wine to show that we cannot fully rejoice when our enemies are destroyed is also found in the Artscroll Mesorah Series Haggadah: “Abarbanel, however, explains that we should remove the wine because “You should not rejoice when your enemy falls” (Mishlei 24:17).”2 This idea does not actually appear in the Abarbanel's commentary to the Haggadah, or in any of his writings. In fact, this explanation for the custom of removing sixteen drops from the cup of wine is a recent innovation. By now it is so entrenched in Haggadot that it is often the only explanation offered. A typical presentation of this idea is, “By spilling a drop of wine from the Pesach cup for each plague, we acknowledge that our own joy is lessened and incomplete, for our redemption had to come by means of the punishment of other human beings. Even though these are just punishments for evil acts, it says, “Do not rejoice at the fall of your enemy” (Proverbs 24:17).”3 In this article we will trace the development of this interpretation of this cherished Seder-night custom. -
Fine Judaica, to Be Held May 2Nd, 2013
F i n e J u d a i C a . printed booKs, manusCripts & autograph Letters including hoLy Land traveL the ColleCtion oF nathan Lewin, esq. K e s t e n b au m & C om pa n y thursday, m ay 2nd, 2013 K est e n bau m & C o m pa ny . Auctioneers of Rare Books, Manuscripts and Fine Art A Lot 318 Catalogue of F i n e J u d a i C a . PRINTED BOOK S, MANUSCRIPTS, & AUTOGRAPH LETTERS INCLUDING HOLY L AND TR AVEL THE COllECTION OF NATHAN LEWIN, ESQ. ——— To be Offered for Sale by Auction, Thursday, May 2nd, 2013 at 3:00 pm precisely ——— Viewing Beforehand: Sunday, April 28th - 12:00 pm - 6:00 pm Monday, April 29th - 12:00 pm - 6:00 pm Tuesday, April 30th - 10:00 am - 6:00 pm Wednesday, May 1st - 10:00 am - 6:00 pm No Viewing on the Day of Sale This Sale may be referred to as: “Pisgah” Sale Number Fifty-Eight Illustrated Catalogues: $38 (US) * $45 (Overseas) KestenbauM & CoMpAny Auctioneers of Rare Books, Manuscripts and Fine Art . 242 West 30th street, 12th Floor, new york, NY 10001 • tel: 212 366-1197 • Fax: 212 366-1368 e-mail: [email protected] • World Wide Web site: www.Kestenbaum.net K est e n bau m & C o m pa ny . Chairman: Daniel E. Kestenbaum Operations Manager: Jackie S. Insel Client Accounts: S. Rivka Morris Client Relations: Sandra E. Rapoport, Esq. (Consultant) Printed Books & Manuscripts: Rabbi Eliezer Katzman Ceremonial & Graphic Art: Abigail H. -
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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. -
(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. -
The Ch of Etz Chaim's Vision
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