150415-The-Jewish-Messiah.Pdf
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Israel Israel (Ancient)
441 Israel (Ancient), History of 442 his way home. The virtually silent journey opens consisting mainly of people from the former king- with this message: dom of Judah (Ezek 2 : 3; 3 : 1; etc.; Ezra 7 : 13); I tried. I think you would all agree that I tried. To be (6) “true” Israel, consisting of returnees from true, to be strong, to be kind, to love, to be right, but Babylonian exile in contrast to those who had re- I wasn’t. And I know you knew this, in each of your mained in the land who were regarded as compro- ways. And I am sorry. All is lost here, except for soul mised (e.g., Ezra 2 : 59; 4 : 3; 6 : 16; Neh 7 : 61; and body, that is what’s left of it, and a half day’s ra- 11 : 20; 13 : 3). tion. It’s inexcusable, I know that now. How it could For the reception of the Bible in the modern have taken this long to admit that, I’m not sure, but it State of Israel, see “Western Asia.” did. I fought to the end. I’m not sure what that is Steven L. McKenzie worth, but know that I did. I’ve always hoped for more for you all. I will miss you. I’m sorry. See also /Holy Land; /Israel (Ancient), History / / It takes the experience of separation to understand of; Israel, Land of; Israel, People of; / / his life and to see his place in his world. Whether Israelite Religion; Israelites, Children/Sons of / / he finds his way home remains an open question. -
Confronting Antisemitism in Modern Media, the Legal and Political Worlds an End to Antisemitism!
Confronting Antisemitism in Modern Media, the Legal and Political Worlds An End to Antisemitism! Edited by Armin Lange, Kerstin Mayerhofer, Dina Porat, and Lawrence H. Schiffman Volume 5 Confronting Antisemitism in Modern Media, the Legal and Political Worlds Edited by Armin Lange, Kerstin Mayerhofer, Dina Porat, and Lawrence H. Schiffman ISBN 978-3-11-058243-7 e-ISBN (PDF) 978-3-11-067196-4 e-ISBN (EPUB) 978-3-11-067203-9 DOI https://10.1515/9783110671964 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. For details go to https://creativecommons.org/licenses/by-nc-nd/4.0/ Library of Congress Control Number: 2021931477 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2021 Armin Lange, Kerstin Mayerhofer, Dina Porat, Lawrence H. Schiffman, published by Walter de Gruyter GmbH, Berlin/Boston The book is published with open access at www.degruyter.com Cover image: Illustration by Tayler Culligan (https://dribbble.com/taylerculligan). With friendly permission of Chicago Booth Review. Printing and binding: CPI books GmbH, Leck www.degruyter.com TableofContents Preface and Acknowledgements IX LisaJacobs, Armin Lange, and Kerstin Mayerhofer Confronting Antisemitism in Modern Media, the Legal and Political Worlds: Introduction 1 Confronting Antisemitism through Critical Reflection/Approaches -
Remembering to Forget: Sabbateanism, National Identity, and Subjectivity in Turkey
Remembering to Forget: Sabbateanism, National Identity, and Subjectivity in Turkey LEYLA NEYZI Sabancı University I was seven or eight years old. We were walking in Taksim [a neighborhood in Istanbul] with a close friend of my parents I called “aunt.” Accompanying us was an acquaintance of my aunt. There had been some kind of talk about where we were from. “We are from Salonica,” I declared with confidence. In my eyes, being from Salonica was no differ- ent than being from Istanbul. When we came home, my aunt pulled me aside. She said, “From now on, you will never say ‘I am from Salonica’ to someone you don’t know. This is very demeaning, people will look down upon you.” I started to cry, protesting, “Why?” All kinds of evil words came rushing to my child’s mind. Were they thieves? Were they immoral? Why should we be ashamed? According to Fatma Arıg˘, a fifty-one-year-old Turkish woman of Sabbatean heritage, her search for the past began with this shock she recalls experiencing as a child. Her quest was fulfilled by way of history, for lack of memory. Be- hind her story lies a little-known community, and its three hundred and fifty- year-old relationship with the state and the dominant society in Turkey. Sabbateanism, known in Turkish as dönme (“convert”) or Selanikli (“being from Salonica”), refers to the followers of Sabbatai Sevi, a Jewish rabbi from Izmir (Smyrna) who declared himself the messiah in the seventeenth century, initiating a messianic movement that divided the Jewish community. -
Saul, Benjamin, and the Emergence of Monarchy in Israel
SAUL, BENJAMIN, AND THE EMERGENCE OF MONARCHY IN ISRAEL Press SBL ANCIENT ISRAEL AND ITS LITERATURE Thomas C. Römer, General Editor Editorial Board: Susan Ackerman Thomas B. Dozeman Alphonso Groenewald Shuichi Hasegawa Konrad Schmid Naomi A. Steinberg Number 40 Press SBL SAUL, BENJAMIN, AND THE EMERGENCE OF MONARCHY IN ISRAEL Biblical and Archaeological Perspectives Edited by Joachim J. Krause, Omer Sergi, and Kristin Weingart Press SBL Atlanta Copyright © 2020 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, SBL Press, 825 Hous- ton Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data Names: Krause, Joachim J., editor. | Sergi, Omer, 1977– editor. | Weingart, Kristin, 1974– editor. Other titles: Ancient Israel and its literature ; no. 40. Title: Saul, Benjamin and the emergence of monarchy in Israel : biblical and archaeological perspectives / edited by Joachim J. Krause, Omer Sergi, and Kristin Weingart. Description: Atlanta : SBL Press, 2020. | Series: Ancient Israel and its literature ; 40 | Includes bibliographical references and index. Identifiers: LCCN 2020012825 (print) | LCCN 2020012826 (ebook) | ISBN 9781628372816 (paperback) | ISBN 9780884144502 (hardback) | ISBN 9780884144519 (ebook) Subjects: LCSH: Saul, King of Israel. | Benjamin (Biblical figure) | Bible. Samuel. | Bible. Kings. | Jews—Kings and rulers. | Monarchy—Palestine—History. | Excavations (Archaeology)—Palestine. -
Rethinking Modernity in the Light of Early Modernity
University of Pennsylvania ScholarlyCommons Departmental Papers (History) Department of History 2017 Looking Backward and Forward: Rethinking Modernity in the Light of Early Modernity David B. Ruderman University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/history_papers Part of the Cultural History Commons, European History Commons, History of Religion Commons, and the Jewish Studies Commons Recommended Citation (OVERRIDE) Ruderman, D.B. (2017). Looking Backward and Forward: Rethinking Jewish Modernity in the Light of Early Modernity. In Karp, J., & Sutcliffe, A. (Eds.), The Cambridge History of Judaism, Volume 7: The Early Modern World, 1089-1109. Cambridge University Press. This paper is posted at ScholarlyCommons. https://repository.upenn.edu/history_papers/64 For more information, please contact [email protected]. Looking Backward and Forward: Rethinking Modernity in the Light of Early Modernity Abstract Given its composite nature, The Cambridge History of Early Modern Judaism cannot easily stake out a single authoritative position on what early modern Jewish culture and society means in its totality. Taking as a whole the variegated perspectives presented elsewhere in this volume, and despite the strong hands of the editors in organizing a coherent exposition of the period, it is virtually impossible to expect one unified viewpoint ot emerge. Without some notion of what the whole representes, however, one is hard pressed to suggest in what ways this epoch is continuous or discontinuous with the period that follows it — that is, the modern period itself. Disciplines Cultural History | European History | History | History of Religion | Jewish Studies This book chapter is available at ScholarlyCommons: https://repository.upenn.edu/history_papers/64 chapter 41 LOOKING BACKWARD AND FORWARD Rethinking Jewish Modernity in the Light of Early Modernity david b. -
An Honest Account of a Contemporary Jewish Publishing Odyssey
An Honest Account of a Contemporary Jewish Publishing Odyssey In Your Anger, Please Mercifully Publish My Work: An Honest Account of a Contemporary Jewish Publishing Odyssey by Dovid Bashevkin[1] My recently published sefer, “Berogez Racheim Tizkor” (trans: “In your anger, you shall remember to have mercy”), whose title is based on the verse in Habbakuk 3:2 and traditionally recited each morning during Tahanun, really began as a tweet. In March 2014, I tweeted, “Considering writing a sefer entitled “Aveiros K’Hilchisa.” Considering writing a sefer entitled “Aveiros K’Hilchisa.” — D Bash (@DBashIdeas) March 5, 2014 The tweet was originally intended as a satire of the many seforim that have been published as halakhic digests of obscure practical issues in Judaism. If there could be an Ittush be-Halakhah (trans: “Sneezing in Jewish Law,” – an actual pamphlet shown to me by my dear friend and devoted consigliere Reb Menachem Butler), why not anAveiros “ K’Hilchisa”?[2] However, as often happens, what began as satire became a very real project. Following the passing of my Zaide, Mr. William Bashevkin, and last living grandparent, I thought it would be a fitting tribute to their memory to publish a work of Torah. Additionally, coupling sorrow with joy, my marriage this past year to Tova (née Flancbaum) gave me the inspiration to begin my relationship with a project of Torah scholarship. The sefer, which is a small collection of essays discussing halakhic issues related to sin and the path towards teshuva, is based upon shiurim I have had the opportunity to deliver periodically at the Young Israel of Lawrence Cedarhurst. -
Revelation and Coercion: the Metaphor of the Forced Bride
Revelation and Coercion: The metaphor of the forced bride Matan Torah 2 201823 is a painting by Alyse Radenovic Revelation, coercion, rape, the breaking of the Tablets, The power of the Oral law in Rabbinic hands, the subjection of the Divine to Torah Law, the implication for modern Jurisprudence. 1 The receiving of the Law and our celebration this weekend on the festival of Shavuot/Pentecost allows us to meditate on the theory of Jurisprudence that most fits the adjuring of our continued participation in Halacha and Mitzvot. Recent theories posit two different understandings of modern democratic systems of law. Austin posits the following: "The existence of law is one thing; its merit or demerit is another. Whether it be or be not is one enquiry; whether it be or be not conformable to an assumed standard, is a different enquiry. A law, which actually exists, is a law, though we happen to dislike it.” This statement is an expression of legal positivism because it asserts the separability of law and morals. Rabbi Lichtenstein has written about the possibility of a disconnect between Halacha and Morality. The second theory critiques this positivism as described by Hart: Laws are coercive orders or commands: That are issued by a sovereign or the sovereign’s authorized subordinates and apply within the sovereign’s territory. That are typically general and standing orders. That are backed by threats of coercion. It is generally believed that these threats are likely to be implemented when disobedience occurs. That are generally and habitually obeyed by the population. Hart’s central criticism of Austin’s theory is based on the fact that some statutes are unlike orders in that they do not require person to do things, but confer powers on them. -
The Names and Boundaries of Eretz-Israel (Palestine) As Reflections of Stages in Its History
THE NAMES AND BOUNDARIES OF ERETZ-ISRAEL (PALESTINE) AS REFLECTIONS OF STAGES IN ITS HISTORY GIDEON BIGER INTRODUCTION Classical historical geography focuses on research of the boundaries of the various states, along with the historical development of these boundaries over time. Edward Freeman, in his book written in 1881 and entitled The Historical Geography of Europe, defines the nature of historical-geographical research as follows: "The work which we have now before us is to trace out the extent of territory which the different states and nations have held at different times in the world's history, to mark the different boundaries which the same country has had and the different meanings in which the same name has been used." The author further claims that "it is of great importance carefully to make these distinctions, because great mistakes as to the facts of history are often caused through men thinking and speaking as if the names of different countries have always meant exactly the same extent of territory. "1 Although this approach - which regards research on boundaries as the essence of historical geography- is not accepted at present, the claim that it is necessary to define the extent of territory over history is as valid today as ever. It is impossible to discuss the development of any geographical area having political and territorial significance without knowing and understanding its physical extent. Of no less significance for such research are the names attached to any particular expanse. The naming of a place is the first step in defining it politically and historically. -
The Sudan's Life and Writings of Sigmar Hillelson (1911-1933)
American International Journal of Social Science Vol. 2 No. 3; May 2013 A Jewish Scholar in a Muslim Community: The Sudan's Life and Writings of Sigmar Hillelson (1911-1933) ALHAJ SALIM MUSTAFA Department of Social Sciences ALHOSN University P.O. Box 38772, Abu Dhabi, UAE Abstract The aim of this paper is to highlight the contribution made by S. Hillellson, a German of Jewish origin who studied at Oxford and became a British subject in 1908. He joined the Sudan Civil Service (SCS) from 1911 to 1933, serving in the Education Department, the Intelligence Department and the Civil Secretary’s Office. It was suggested that the (SCS) famously known as the Sudan Political Service (SPS) was second only to the acclaimed Indian Civil Service (ICS) during the British Colonial time. The Service has been almost a closed British club with a noticeable chauvinism and Prejudice against non British Subjects. The paper gives a brief history of Jewish presence in the Sudan and the origin of the (SPS) as a background to the study. The Paper attempts to examine this thesis, looking into his relationship with British, non British and Sudanese colleagues and students. The paper also attempts to look into his life in the Sudan and after he left the country. A survey of his writings about Sudan is given. Based on the investigation made, the paper found no evidence to suggest that he was treated differently by his British colleagues on the basis of his race or religion. Key words: Sudan colonial administration, Sudan literature, S. Hillellson, Jewish community in Sudan. -
KADESH – שדק Continued
קדש – KADESH בהמשך - continued [Rabbi Zadok HaKohen of Lublin, Poland 1823-1900, in Likkuetie Ma'amarim, 68d writes: “Especially the sanctity of the times that Israel sanctify. Parashat Ha'Chodesh was said at the time of the Exodus. The sanctity of individual times derives from the sanctity of Israel, through the capacity of individuals. On the other hand, approached from the point of view of collective sanctity, time is undifferentiated. Individual sanctity allows one the time to be different from the other, unique. The rabbis alluded to this interconnectedness by saying, 'Why is one day different from another? Why is one person different from another?'” (Talmud Sanhedrin 65b)] The Rav Kook Hagadah: Springtime of the World, Bezalel Naor, Orot, Inc. 2012, p. 197-19 ורחץ כרפס – AND WASH, GREENS According to the Talmud, vegetables before the meal were a course reserved for the wealthy. “Rav Hisda said, 'a student who does not have much bread, should not eat vegetables because they whet the appetite. When I was poor I did not eat vegetables because they whet the appetite.'” (Talmud Shabbat 140b). A spiritual novice not very far along the way will restrict his/her diet in an attempt to live a life of asceticism and purity. However, our aspiration is to reach a state in which positive values do not impede one another but rather enhance one another, a state of divine harmony whereby, in emulation of the Creator, one “sits on high but sees the lowly.” (Psalms 113: 5,6). This is an expansive state of consciousness, mochin d'gadlut, alluded to -
David Bashevkin JEWISH THOUGHT
David Bashevkin Rabbi Bashevkin is the director of education for NCSY and an instructor at Yeshiva University. He recently published Sin·a·gogue: Sin and Failure in Jewish Thought. JEWISH THOUGHT: A PROCESS, NOT A TEXT am deeply uncomfortable with the term “Jewish thought.” Its sibling, “mahshava” and its more formal uncle, “Mahashevet Yisrael,” make me Ifeel no better. Allow me to ignore altogether their uneducated cousin “hashkafa,” a term so vacuous it barely deserves our attention. There are several reasons I do not like these terms. First of all, they divorce these texts from the larger body of Jewish literature from which they arise. Cordoning off ideas with philosophical import was not practiced by the Talmud, nor by Maimonides in his Mishne Torah, and the idea of doing so was explicitly lamented by Rabbi Shmuel Eidels, known as Maharsha, in the introduction to his talmudic commentary.1 “I regret my initial decision to divide up my commentary into two separate works,” he writes, “namely, one on aggada and one on halakha.” Classifi cations and specialization, while often necessary and commonly accepted in academic circles, strips the fl avor and richness away from Jewish ideas. Jewish thought divorced from halakhic and, more broadly, talmudic discourse, can feel like caging a wild animal. A tiger in a zoo may be majestic, but it is clearly not in its natural habitat. The context in which ideas emerge, Jewish or otherwise, is part of what nourishes their signifi cance. Philosophical ideas cannot be taken out of context. Whether it is a consideration of the broader talmudic context, the larger work in which they appear, or the historical framework—context matters. -
The Key to the Bible
Kingdom Parables - 1 1 The Key To The Bible The Mysteries of the Bible Revealed The 7 Kingdom Parables of Matthew 13 UNLOCKING THE KEY TO THE BIBLE The Kingdom Parables of Matthew 13 Jesus plainly states that the parables of Matthew 13 are "given unto you to know the mysteries of the Kingdom of heaven (Matthew 13:11). He begins each parable by saying, "The kingdom of heaven is like unto," and then He shares a glimpse into the realm of His kingdom by giving seven parables in order to enable the believer to understand what "the kingdom of heaven" is. These seven parables are a key unlocking the "mysteries of the kingdom." A correct definition of these parables will supply an understanding of what Christ is accomplishing in the world today and what His intention for the future is. These parables cannot refer to "Heaven," our eternal home, nor can they refer to the "Church" of which Christ is the Head. We will see in this study that New Testament Scriptures conclusively refute both of these definitions. The believer should never be satisfied with these explanations, but rather search for a correct definition, or there will be little in Scripture that he will adequately understand. The dictionary can help to understand what a "kingdom" is. It states that a "kingdom is a royal authority, a sovereign power, a rule, a dominion." The term "kingdom" refers mainly, not to territory, but, rather to authority...not to locality, but to sovereignty. Thus, "the kingdom of heaven" is when and where Christ rules and reigns.