DOCSLIB.ORG

Ten Da'at 2.1 1987 Fall.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ten Da'at 2.1 1987 Fall.Pdf Ter ISSr Cor Tor Vol Fa) Ch€ Fal I' t rt i ~ Ten the 1 ON OUR COVER: A young boy, (T.E Budapest, Hungary, from The Last Edu, Jews of Eastern Europe by Yale Tora Strom and Brian Blue, 1986. the\ Reproduced by permission of and Philosophical Library, Inc. Com Eich an al The purpose of Ten Da'at is to provide a forum for the expression of a wide Dear variety of slimulating and responsible Exec Torah viewpoints. Thus, the views and 500, opinions expressed in the articles of New Ten Da'at are those of the contribu· (212) tors and do nol necessarily reflect, the position of Ten Da'at or that of the Torah Education Network. ~ Ten Da'at ISSN 0892-7359 Copyright, 1987 Torah Education Network Volume II Number I Fayge Safran, Editor CONTENTS Cheshvan 5748 Fall 1987 Da'ati 2 DA'AT Torah: Evolution, A Theory that Failed to Evolve 3 Moshe D. Tend/er Top TEN Profile: An Interview with Adin Steinsaltz 7 Jacob M. Rabinowitz Case Study: A Response Happy Birthdays 9 Stanley Fischman Transmitting Jewish Values to Young Children 10 Rivka Behar Educational Implications of Research in Moral Development 12 Esther M. Shkop Storytelling: Five Steps to Teaching Others 14 Peninnah Schram Bibliography of Jewish Stories 16 '!'fDUo Peninnah Schram c! (Y"') ~~ Health and Sex Education in Our Day School 18 oJ.c.lt o Michael Novogroder Y, 1~N < On Cults and Missionaries 19 1,,trwo0+- Barry Bender Annotated Bibliography of the Writings of Aryeh Kaplan 21 Baruch M. Rabinowitz Ten Da'at, Official Publication of theTorah Education Network Responsive Readers 22 rT.E. N.), is a joint project of Bits of Bytes st Educators Council of America, Giving Wisdom to the Wise 23 Torah Education Department of Joel Saibel the World Zionist Organization, TEN LEV: and ~fax Stern division of The Impact of Divorce on the Child in the Classroom 24 Communal Services of Isaac Marcy and Sylvan Schaffer Elchanan Theological Seminary, an affiliate of Yeshiva University. Torah High School Network 25 ·ovide Stanley Peerless ide Dean Jacob Rabinowitz Executive Officer TENV'KACH: ,sible 27 500 West 185th Street The Great Tzedakah Happening s and Fran Borovetz , of ~ew York, N.Y. 10033 bu- 1212) 960-534 7 On Our Bulletin Board 28 t the he Da'ati In the beginning there was the Word. clearly saw his task. He too, in his way, And from that beginning emerged must bring the Talmud to the masses. generations of giants who attempted to As a teacher, he knew that on the most explain and translate that Word into basic level his students must attain an everyday living. The Sinaitic expe­ ease and fluency in the reading and rience, content as well as fire, was analyzing of sou rces, progressing to an intended for the masses. But when we independent use of these sources. shrank in fear and shrugged in per­ Indeed, the goal of every teacher mu t plexity G-d responded by sending us be to enable a student to draw conclu· those sages and teachers who could sions from the text, cross-referencing clarify His Word, the source of all to further analyze and understand Jewish knowledge. until, ultimately, new and fresh in· There was Rabbi Judah the Prince sights can be offered. But all must who understood the need not only of emerge from the text and all must the moment, but of the future. Et laasot return to it, for the study of the source~ /'Hashem heferu Toratekha. If the has always been a goal in and of itself. Torah is threatened, he reasoned, then That, ultimately, is what ta/mud Torah it must be preserved. He was the first is all about. It is through the study of to break with halakhic precedent by the sources that we gain the Torah's writing what had been oral. Several perspective and response to every kind !i centuries after the Mishnah was com­ of issue that needs clarification and I piled, Rav Ashi detected the rumblings application. We face today's intrusion d of history once again. The Babylonian of cults and missionaries by reawak· \ Talmud was thus completed while the ening the doubting and confused to an 0 great Yeshivot were still permitted to appreciation of our sources. We con­ 0 function. As persecutions and expul­ front the age-old conflict between sions further depleted our strength, science and religion, as portrayed in p Rav Yitzchak Alfasi condensed the the questionable theory of evolution. e Talmud which was too massive for the not with beliefs and postulates that t masses. He was followed by t he Ram­ change every few decades, but with an e barn who clearly saw the exile and understanding of our timeless text. understood the needs of the exiled. The values that determine our inter· And there were others. Rabbi Yaa­ action with others, the morals that kov ben Asher, Rabbi J oseph Karo, control our ethical conduct and behav· Rabbi Moshe Isserles. Giants, all, who ior, the attitudes and approaches that dearly loved Torat Yisroel and Am shape even our most intimate and t Yisroel and wanted nothing more than personal moments, all have deep root.< that one be entwined with the other. in our sources. And that is how we mu,: Each generation has borne scholars teach our Torah-as experiential dedicated to unravelling the intricacies pulsating, living. Whether we use tht of the Talmud. Each has been commit­ computer or the story as our medium. ted to the single purpose of reintroduc­ or even plan a "happening", as teacheri ing us again and yet again to the Word we must continue our ancient traditior. of G-d. Some have codified and sum­ our very existential imperative, rJ. marized, others elaborated and translating G-d's Word into everda1 analyzed. living. Our students must learn tovalut Having lost so many of our own scho­ the sources-their content and their lars, our orphaned generation sought fire, for only then is our future ensu red. a haven that could soothe our wounds while generating our rebirth. It was FaygeSafr.: in Eretz Yisroel that Adin Steinsaltz DA'ATTORAH vay, Evolution, A Theory that Failed to Evolve: ;ses. nost Update for Torah Schools 5748 rl an and oan ·ces. nust Moses D. Tendler 1clu­ cing ;, tand l in­ 'YlUSt 'YlUSt irces I. In January 1982 (McLean vs. How should this theory, once again c) We are obligated to teach the truths tself. Arkansas Board of Education 5 Jan­ a source of ferment and controversy in of Hashem's interaction with the ,orah my 1982) the Arkansas Board of educational and legal circles, be taught natural world. Education was enjoined from requir­ in our Yeshivot and Day Schools whose dy of '-, ,r.ii< - .il"Y n:::iw rah's .ig all its schools to teach creation­ students' first exposure is to the kind ..:ience along with the theory of evo­ creationism of sefer Beraishit? ywi;,, i"K 'T!l 7:i 71y1;>v, and ltion. The main thrust of the legal I believe it to be a categorical usion :ecision was that "creation-science imperative of Torah education that K"1!lp ,:::i o,wr.i ,,, 7:i ,ith its belief in creatio ex nihilo based teach we must! We cannot ignore the ,wak­ ni!lipn:i :i~n, y,,,;, ,, to an .n the first eleven chapters of the book ferment nor deny the massive influence ii Genesis is unquestionably a state- : con­ of the theory on the thought processes - :iw,n i J ' K1 ni,r1;>1 ween 1ent of religion ... assuming for the of our society because: 1urposes of argument, however, that ed in a) "Razor-blade" textbook revisions nKi" ,1;>i1< :i,n::i;i ,,,y irnlution is a religion or religious tenet, ution, will not cure the focal infection of doubt :1e remedy is to stop the teaching of , that that the theory inoculates when pres­ i11DYr.l1 iu'::l' K? ', ?Y!l olution, not establish another reli­ ith an ented as a religion of secular huma­ 11 ~•in in opposition to it." .. ,yv,,) 1K"1' K? ,,,, xt. nism. Removing the offending pages inter­ On March 4, 1987, the U.S. Supreme from the textbook, no matter how ,:,iurt declared unconstitutional a •• • (:i1t1t , i1 ; t hat carefully it is done, denigrates the '..Juisiana law requiring that creation­ >ehav­ power of Torah truths to compete in ili~l;)W 7"JI;) 7ln,, "1 11 K ;m be taught along with evolution in :s that the arena of ideas and ideals-an arena .'f public schools. e and in which we have never lost a match ni!lipn :iwn, o,Ki1 ?Y > roots despite an occasional loss of a round! emust II. Is the theory of evolution a o,,:i,) "1r.lKlW ni?Tr.i, b) Evolutionary theory is all pervasive rntial, ·~ular humanism" or is it the con­ 11 in our culture. Can we hide all the cn't1D:9i cn,1;>111, (, ,, 1se the ~uence of scientific methodology? "restorations" of dinosaurs found in our ~dium, museums and publications? Must we c,nl,:ii c,nr.i,n K"i1 ,, achers draw in yarmulkas and peyot on all 11 .dition, ;ir.,,n 1T'K C'r.lYi1 'l'Y? .!BBi DR. TENDLER is a Rosh Yeshi­ artist renditions of prehistoric man? ive, of ~ at Rabbi Isaac Elchanan Theolog­ Even if our students are not yet ver day 'l'Y? K':iiv :,J<iJi ral Seminary, Rabbi Isaac and Bella questioning.the "first eleven chapters" ovalue "end/er Professor of Jewish Medical of sefer Beraishit, we have the obliga­ - i pn :i,w,n :iT ?c,1;>y:, l their (:hies, and Professor of Biology at tion of at petach lo to initiate the 1sured.
Load more

Recommended publications
  • Creation As Theodicy: in Defense of a Kabbalistic Approach to Evil
    Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 14 Issue 4 Article 6 10-1-1997 Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil Robert Oakes Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Oakes, Robert (1997) "Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 14 : Iss. 4 , Article 6. DOI: 10.5840/faithphil199714441 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol14/iss4/6 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. CREATION AS THEODICY: IN DEFENSE OF A KABBALISTIC APPROACH TO EVIL Robert Oakes The doctrine of Tzimzum (or divine "withdrawal") occupies pride of place in the Jewish mystical tradition as a response to what is arguably the chief theo­ logical or metaphysical concern of that tradition: namely, how God's Infinity or Absolute Unlimitedness does not preclude the existence of a distinct domain of finite being. Alternatively, how can it be that God, by virtue of His Maximal Plenteousness, does not exhaust the whole of Reality? I attempt to show that, while a plausible argument - one that does not involve the idea of Tzimzum - can be mounted against this "pantheism" problem, the doctrine of Tzimzum has considerable force as the nucleus of a theodicy.
    [Show full text]
  • Hassan V. National Insurance Institute.Pdf
    The Supreme Court sitting as the High Court of Justice HCJ 10662/04 HCJ 3282/05 HCJ 7804/05 Before: The honorable President D. Beinisch The honorable Justice M. Naor The honorable Justice E. Arbel The honorable Justice E. Rubinstein The honorable Justice S. Joubran The honorable Justice E. Hayut The honorable Justice U. Fogelman Petitioners in HCJ 10662/04: 1. Salah Hassan 2. Sawt el-Amel/The Laborer’s Voice – Defending the Rights of Workers and Unemployed 3. Adalah – The Legal Center for Arab Minority Rights in Israel Petitioners in HCJ 3282/05: 1. Meirav Ben-Nun 2. Yael Be’er Salaman 3. Chen Hazan-Gilboa 4. Sigalit Bakar 5. Avigayil Avihu 6. Mechuyavut -- Commitment to 1 Peace and Social Justice 7. Itach – Women Lawyers for Social Justice Petitioners in HCJ 7804/05: Idit Edan v. Respondents in HCJ 10662/04: 1. National Insurance Institute 2. Ministry of Industry, Trade and Labor Respondents in HCJ 3282/05: 1. National Insurance Institute 2. Minister of Social Affairs Respondents in HCJ 7804/05: 1. National Labor Court 2. National Insurance Institute Petitions to grant an order nisi Date of hearing: 11 Heshvan 5772 (November 8, 2011) 2 On behalf of the Petitioners in Sawsan Zahr, attorney at law HCJ 10662/04 3 4 On behalf of the Petitioners in Keren Shemesh Perlmutter, attorney at HCJ 3282/05 law; Netta Ziv, attorney at law 5 6 On behalf of the Petitioners in Eduardo Wasser, attorney at law HCJ 7804/05 7 8 On behalf of the Respondents Chani Ofek, attorney at law; Orna in HCJ 10662/04, HCJ Rosen-Amir, attorney at law; Carmit 3282/05 and HCJ 7804/05 Naor, attorney at law 9 Judgment President D.
    [Show full text]
  • Below Are Recommendations of Non-Fiction Books of Jewish Content from a Small Group of People Involved in Jewish Engagement and Education
    Below are recommendations of non-fiction books of Jewish content from a small group of people involved in Jewish engagement and education. The authors of these books span most of the range of Jewish practice and ideology. The list may look extensive, but there is much more to choose from. Feel free to ask your friends, neighbors and clergy for recommendations. Ports of Entry: Introductory Jewish Books Shimon Apisdorf, Judaism in a Nutshell (series: Passover, Israel, G-D etc.) Thomas Cahill, The Gifts of the Jews Arthur Green, Judaism's 10 Best Ideas: A Guide for Seekers Esther Jundgreis, The Committed Life Kerry M. Olitzky, Introducing My Faith and My Community: The Jewish Outreach Institute Guide for the Christians in a Jewish Interfaith Relationship Dennis Prager and Joseph Telushkin, Nine Questions People Ask About Judaism Mayer Schiller, The Road Back Joseph Telushkin, Jewish Literacy Shmuel Waldman, Beyond A Reasonable Doubt American Jewish Experience Stephen Birmingham, “Our Crowd:” The Great Jewish Families of New York Arnold Eisen, The Chosen People in America Arnold Eisen & Steve Cohen , The Jew Within: Self, Family, and Community in America Eli N. Evans, Judah P. Benjamin: The Jewish Confederate Irving Howe, World of Our Fathers: The Journey of the East European Jews to America and the Life They Found and Made Michael Krasny, Let There Be Laughter: A Treasury of Great Jewish Humor And What It All Means Jonathan Sarna, American Judaism: A History Ron Wolfson, The Spirituality of Welcoming: How to Transform Your Congregation into
    [Show full text]
  • Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
    NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions.
    [Show full text]
  • A Journal of Jewish Responsibility
    saints. Read perceptively, the Talmud and Midrash Sh'ma state that over a million Jewish people were involved in meditative disciplines before the Common Era. a journal of Jewish responsibility But with the threat of dispersion into the foreign lands, the sages of the Second Commonwealth, and 21/416 SEPTEMBER 6,1991 the Great Assembly feared that the meditative practices would become corrupted and perverted by the masses in exile. With great wisdom they substi- tuted and standardized the prayer service and the Amidah (the "standing" prayers) in particular, as a discipline which would contain within it meditative secrets as well as maintain the unity of the Jewish people while in exile. Over time, the meditative A prayer in anticipation of negotiation practices became more hidden and available to fewer and fewer people. Just and Merciful One, Giver of Time, Lover of A Jewish Way We have Forgotten Israel and all Humankind, create out of the tohu vevohu of Middle East politics an enduring peace. There is evidence however that the greatest Jewish And then teach us all how to live with it so that non- thinkers were familiar with meditative practices. belligerence grows into neighborliness. We bless Louis Jacobs' book, Jewish Mystical Testimonies, You, Holy Presence, the Ultimate Peacemaker. contains personal accounts of meditative mystical experience by such pre-modern giants as Rabbi Meditation, the ultimate openness Joseph Karo, Rabbi Moshe Luzatto, Rabbi Dov Baer Mindy Ribner of Lubavitch, and the Vilna Gaon. Surprisingly, these sages were known primarily for their legalistic Meditation enjoys increasing popularity as a means teachings.
    [Show full text]
  • Keeping Kosher in the U.S.A
    Keeping Kosher in the U.S.A. The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Keeping Kosher in the U.S.A. (2002 Third Year Paper) Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:8852119 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Introduction Every waking moment should be governed by the laws of the Torah. Every action must accord with Torah principles. Torah law dictates which shoe one should put on first.1 There are also various laws relating to the bathroom.2 The Torah also teaches not only that one must pray three times a day, but also that the three prayers must each be recited during their respective specific time periods, as laid out by Abraham, Isaac, and Jacob.3 With this in mind, it should come as no surprise that the Torah regulates what a Jew may eat and drink. Upon completing one of its renditions of the Jewish dietary laws, the Torah states that Jews have an obligation ‘‘to distinguish,’’ or ‘‘l’havdil’’ (in the original Hebrew) ‘‘between the contaminated and the pure, and between the animal that may eaten and the animal that may not be eaten.’’4 Rashi5 explains that the obligation goes beyond merely reading through the Torah passages that discuss these laws; rather one must learn the laws until he knows them, recognizes them, and is an expert in them.6 It is with this in mind that I now begin to scratch the surface of the Jewish dietary laws.
    [Show full text]
  • Extraterrestrial Life
    Extraterrestrial life Rabbi Aryeh Kaplan Space flight as a prelude to the messianic age? According to this article by the late Rabbi Aryeh Kaplan there is a connection. Do it make sense to you? Tell us your opinion in the comments. One of the unique aspects of Judaism is its far reaching universality. Not only does Judaism provide a lesson for every human being, its teachings extended to the very boundaries of the universe. It is an axi om of Judaism that the entire universe was created for the sake of man. In one place, the Talmud reckons that there are some [10 to the 18th power] stars in the observable universe, and explicitly states that they were all created for the sake of man. It g oes further to state that all the angels and spiritual worlds also only exist for this purpose. Of course, this immediately raises a question that many find quite difficult. How is it possible that man, living on a dust mote called planet Earth, should be the center of the universe? Our Sages realized the vast number of stars in the universe, and also realized that many of them were many orders of magnitude larger than the earth. (Maimonides - Foundations of Torah 3:8) ...It should be quite simple to unde rstand that size and quantity alone are meaningless to an infinite God. There is absolutely no question that the human brain is vastly more complex than the greatest galaxy, and furthermore, that it contains more information than the entire observable inan imate universe.
    [Show full text]
  • Iscover He Fun!
    IYAR/SIVAN/TAmmUZ 5767 MAY/JUNE 07 discover T HE G REA T ER D E S M O I NE S the fun! Join us this summer June 17 - August 10 Jewish Press for children entering Published as a Community Service by the Jewish Federation of Greater Des Moines online at jewishdesmoines.org • volume 23 number 5 Kindergarten - 8th grade. Jewish Federation’s Annual Meeting, June 3 Where summer fun begins! Engman Camp See you there! happy “Covering the News from a Shalom Begins Jewish Perspective” with JTA’s For more information call Lyanna at shavuot June 18 515-277-5566. BEGINS THE EVENING Sue Fishkoff OF TUESDAY MAY 22 Engman Camp Shalom ‘06 was a wonder- Jewish Telegraphic Agency correspondent, award-winning journalist and ful camping experience for many Jewish author Sue Fishkoff will be the guest speaker at 5:00 pm at The Caspe children. This year should be even better! Terrace on Sunday, June 3rd for the Jewish Federation’s 93rd Annual Engman Camp Shalom is an eight-week pro- Meeting. The meeting to install new members of the Board, including a gram and is located at The Caspe Terrace, new president, and to honor outgoing members, will be followed by a deli 33158 Ute Ave. in Waukee. Camp begins dinner hosted by Toni Urban who has served as Federation President on Monday, June 18 and runs through since July of 2005. Friday, August 10. Current President-Elect, Neil Salowitz is slated to become the Jewish Many new programs will be introduced Federation’s 39th president since 1914 .
    [Show full text]
  • Tefillin the HAZAN EDITION
    tefillin THE HAZAN EDITION THE JEWISH LIFE SERIES what are tefillin? A SYMBOL OF BEAUTY, STRENGTH AND ROYALTY Wearing Tefillin daily is one of the most essential practices in all of Judaism. Tefillin are a set of specially crafted leather boxes contain- ing parchments handwritten with sections from the Torah. The Torah sections in Tefillin speak of remembering God’s miracles in freeing us from Egypt, entering the Land of Israel, belief in God, Passover, sanctifying the firstborn and the command to wear Tefillin. tefillin are Cutaway of Head Tefillin showing four Cutaway of Hand Tefillin showing a chambers each housing a single scroll single scroll housed in one chamber Israel’s One box is bound to the arm (with leather straps called Retzuot strength in Hebrew) and one box rests on the head (also held in place with leather straps). While wearing Tefillin we are connecting to God with the fullness of our body, emotions and intellect. The Hand Tefillin have a single chamber containing a strip of parchment with four Torah portions written on it. The Head Tefillin has four chambers, each containing a strip of parchment with a single Torah portion written on it. The verse below is one of four places* where the Torah instructs us to wear Tefillin. וקשרתם לאות על ידך והיו ולטוטפת בן עיניך And you will bind them for a sign on your arm and they will be for a sign (“totafos”) between your eyes U’Kshartam L’os al yadecha, V’Hayu L’totafos Bein Einecha *The four places are, Deut.6:4-9; Deut.
    [Show full text]
  • Jewish Sources on Poverty
    Focus on Poverty Jewish Texts for Reflection & Action Below you will find Jewish texts dealing with poverty to assist you in framing this important work within Jewish tradition. The texts are arranged based on historical context: Biblical, rabbinic, medieval and contemporary. We hope that these texts and questions will create interesting and stimulating discussion and debate. Biblical When you reap the harvest of your land, you shall not reap all the way to the edges of your field or gather the gleanings of your harvest. You shall not pick your vineyard bare or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger; I am Adonai your God. Leviticus 19:9-10 But do not neglect the Levite in your community, for he has no hereditary portion as you have. Every third year you shall bring out the full tithe of that year, but leave it within your settlements. Then the Levite, who has no hereditary portion as you have, and the stranger, the fatherless, and the widow in your settlements shall come and eat their fill, so that the Eternal your God may bless you in all the enterprises you undertake. Deuteronomy 14:27-29 When you have set aside in full the tenth of your yield – in the third year, the year of the tithe – and have given it to the Levite, the stranger, the fatherless, and the widow, that they may eat their fill in your settlements, you shall declare before the Eternal your God: “I have cleared out the consecrated portion from the house; and I have given it to the Levite, the stranger, the fatherless, and the widow, just as You commanded me; I have neither transgressed nor neglected any of Your commandements.” Deuteronomy 26:12-13 Share your bread with the hungry, and take the wretched poor into your home.
    [Show full text]
  • Kabbalah Kabbalah - by the Blessing of G-D H”B with the Knowledge of Heaven D”Sb Contents Everything Belongs to Hashem
    Kabbalah Kabbalah - By the blessing of G-d h”b With the knowledge of heaven d”sb Contents Everything belongs to Hashem. }”hl Kabbalah - Title Page Kabbalah Meditation from Torah to Self-improvement to Prophecy ● I. Introduction hawbn la rswm la hrwt }m twnnwbth hlbq ● II. Torah Prophetic Truth and Version - 11/1/2001 Talmudic Dialectic Hermeneutical This work in progress is intended to train one to experience authentic Reality kabbalah. Study the manual by browsing the table of contents, links, ● III. The Written Law and footnotes. Let your spirit be your guide and Ribono Shel Olam (the ❍ A. Torah Master of the World) will reveal what you need to learn next. The work ■ 1. Bereshis -- In the focuses on learning kabbalah through character improvement through Beginning – Genesis the theoretical, meditative, and practical kabbalah. While I have written down some of my own kabbalistic journeys, in the final analysis one ■ a) Parsha Bereshsis must choose his own path and with the blessing of G-d reveal another truth path to the Infinite. ■ b) Parsha Noach This work uses a Hebrew true-type font that should be downloaded and ■ c) Parsha Lech installed on a PC to view the work correctly. To install the Hebrew true L’hah type font: ■ 2. Shemot - Names - Exodus ● Open location heb_tt.zip ● ■ a) Parsha Save the file to a location on your disc Terumah ● Double click on heb_tt.zip and extract files to a directory ● Double click on Install_Hebrew.ttf.vbs ■ 3. Vayikra - And Called - Leviticus ■ 4. Bamidbar - In the Your Hebrew fonts should now be installed.
    [Show full text]
  • Jewish Spirituality and Mysticism in the 21St Century: Meetings with Remarkable People (48892)
    ה מ ח ל ק ה ל ק ו ר ס י ק י ץ Department of Summer Courses ו ת ו כ נ י ו ת מ י ו ח ד ו ת and Special Programs Jewish Spirituality and Mysticism in the 21st Century: Meetings with Remarkable People (48892) Dr. Eliezer Shore [email protected] June 30 – July 23, 2020 The Course will meet Sundays, Tuesdays and Thursdays for 3 hours a day 45 Academic Hours, 3 Academic Credits Name of Lecturer: Dr. Eliezer Shore Telephone: +972 050-876-3450 [email protected] Course Description: For centuries, the Jewish mystical tradition was a highly guarded, orally transmitted body of knowledge. Today, Kabbalah is everywhere, from the internet, to Hollywood, to popular charms and amulets. This course presents both an introduction to the basic principles of Jewish mysticism, as well as the way in which Kabbalah and Jewish spirituality has entered diverse forms of contemporary spirituality, new-age thought, religious cross-fertilization, art, cinema, and even politics. The course will examine how thinkers across the entire range of Jewish experience have drawn upon Kabbalistic ideas to enrich the spirituality of their adherents. Primary texts will be read and discussed (Hebrew texts in translation) and guest speakers will be invited regularly, providing students with a unique opportunity to meet leading spirituality thinkers in Israel and around the world. 1 The course will be specifically geared to online study and will make use of advanced educational technologies to maximize student interest and involvement: pre-recorded videos, online quizzes and reviews, clickers, flipped-class learning, break-out rooms, Prezis, and more.
    [Show full text]