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The Jewish Center SHABBAT BULLETIN MAY 5, 2018 • PARSHAT EMOR • 20 IYAR 5778
The Jewish Center SHABBAT BULLETIN MAY 5, 2018 • PARSHAT EMOR • 20 IYAR 5778 SHABBAT SCHEDULE The Jewish Center EREV SHABBAT Centennial Dinner 7:00PM Minchah Tuesday, June 5th, 2018 at The Plaza 7:00PM Young Leadership (5th floor) Honoring: 7:36PM Candle lighting Rabbi Dr. Leo Jung z”l Rabbi Dr. Norman Lamm SHABBAT Rabbi Isaac Bernstein z”l 7:45AM Hashkama Rabbi Dr. Jacob J. Schacter 8:30AM Israel Silverstein Rambam shiur with Rabbi Yosie Rabbi Dr. Ari Berman Levine Rabbi Yosie Levine 9:00AM Shacharit 9:15AM Hashkama Shiur with Rabbi Noach Goldstein, Is Scholar In Residence Weekend with Sally Mayer Yom Kippur a Festival or a Shabbat Shabbat, May 4-5th 9:23AM Sof Zman Kriat Shema The Jewish Center is excited to welcome back our former Education Director 9:30AM Young Leadership Sally Mayer to deliver the Annual Martha Sonnenschein Memorial Lecture. Shabbat Morning Public Lecture 11AM 9:30AM Teen Minyan Israel at 70: Personal Reflections on Life After Aliyah 10:00AM Youth Groups Shabbat Afternoon Tanach Shiur 6:15PM 11:00AM Public Lecture with Sally Mayer, Israel at 70: Megillat Ruth: “Hyperlinks” in Tanach Personal Reflections on Life After Aliyah Seudah Shlishit 7:45PM 4:00PM Bikkur Cholim/Bikkur in the Home Counting up to my Matan Torah: Sefirat HaOmer and Making (meet at 730 Columbus Ave.) Torah Personal 6:15PM Tanach Series with Sally Mayer, Megillat Ruth: “Hyperlinks” in Tanach The Jewish Center Centennial 6:30PM Daf Yomi Hachnasat Sefer Torah th 6:30PM Parent-Child learning with Ora Weinbach Sunday, May 6 7:15PM Minchah Join us for The JC Centennial Seudah Shlishit with Sally Mayer, Counting up to my Matan community-wide Sefer Torah Torah: Sefirat HaOmer and Making Torah Personal Dedication. -
Dr. Leo Deutschlander
Chaim Shapiro At a fund-raising dinner in America on behalf of his Yeshiva in Baranovitch, Reb Elchonon Wasserman 7"Yr made a request: the Rabbi of the host synagogue not make the appeal, for he might not encourage too great of a response for a cause other than his own institution. The re quest was not fulfilled and the Rabbi did make the appeal. Dr. Leo "Give a dollar or two - whatever you can," pleaded the Rabbi, and indeed not much more came in. The Rabbi later apologized to Reb Elchonon for not set ting a higher ceiling for contributions. Reb Elchonon Deutschlander replied, "So you are not Beza/el. How can I have mis givings?" He then explained: when commanded to build the Mishkon (portable sanctuary in the wilderness) Moshe Rabbeinu was told that "Beza/el" would be in charge. Moshe began his search and stopped whomever he met, "Is your name Beza/el?" and the Jew would reply, "No, my name is Chaim" - or, "Sorry, I'm Gamliel." "Could Moshe have had complaints against them for not being Beza/el?" asked Reb Elchonon. "Of course not! Not everyone has the ability or the z'chus to be a Beza/el. You, sir, are just not a Beza/el." When Sara Schenirer launched the Bais Yaakov movement, she was totally on her own. At the start there were no fellow Bezalels to assist her. Then they emerged one at a time - first, ·Reb Gershon Eliezer Friedenson, a most effective molder of opinion, who disseminated the idea on a broad, organized scale. -
Beyond Rules Larry A
University of Florida Levin College of Law UF Law Scholarship Repository UF Law Faculty Publications Faculty Scholarship Spring 2010 Beyond Rules Larry A. DiMatteo University of Florida Levin College of Law, [email protected] Samuel Flaks Follow this and additional works at: http://scholarship.law.ufl.edu/facultypub Part of the Legal History, Theory and Process Commons Recommended Citation Larry A. DiMatteo & Samuel Flaks, Beyond Rules, 47 Hous. L. Rev. 297 (2010), available at http://scholarship.law.ufl.edu/facultypub/ 527 This Article is brought to you for free and open access by the Faculty Scholarship at UF Law Scholarship Repository. It has been accepted for inclusion in UF Law Faculty Publications by an authorized administrator of UF Law Scholarship Repository. For more information, please contact [email protected]. ARTICLE BEYOND RULES Larry A. DiMatteo*& Samuel Flaks- TABLE OF CONTENTS I. INTRODUCTION ...................................... 298 II. SETTING THE CONTEXT: A BRIEF BIOGRAPHICAL SKETCH .............. ......... 305 III. ISAACS'S CONTRIBUTIONS TO AMERICAN LAw.....................312 A. Law of Contracts. ..................... ...... 312 B. Tort Law ................................. 319 * Huber Hurst Professor of Contract Law & Legal Studies, Warrington College of Business Administration, University of Florida. ** Law Clerk for the Hon. Edwin Stern, P.J.A.D., New Jersey Superior Court, Appellate Division, 2009-2010; J.D., Harvard Law School, 2009; B.S., Cornell University Industrial & Labor Relations School, 2006. The Authors would like to thank the participants of the 2009 Hurst Research Seminar hosted by Boston College and the University of Florida. Special appreciation goes to Jed Shugerman for his thoughtful guidance. We would also like to thank Noah Feldman, Morton J. -
Modern Orthodox Judaism: a Documentary History Zev Eleff
Study Guide for: Modern Orthodox Judaism: A Documentary History Zev Eleff Session 1: Engaging Reform Learning Goals: By its very nature, an “orthodox” faith represents a response to some form of heterodox. Before the emergence of a “reform” element, Jews in this modern period by and large did not divide into neat “denominations” or “movements.” In the early 1820s, then, Orthodox Jews defended their traditional against Reform and did their best to articulate a vision for their community. Students and learners should explore the various and fluid meanings of “Orthodox Judaism” and how it rose up in reaction to Reform Judaism. Reading: Chapter 1 Questions for Discussion 1. What were some of the different ways in which traditional Jews responded to the early incarnations of Jewish Reform in America? 2. Why might a “traditional” Jew accept the label “Orthodox” and why might they avoid that designation in their religious lives? 3. On what grounds did “Orthodox” Jews defend their inabilities to properly observe Jewish law? Are there echoes of those explanations today? If so, how might they differ? Suggestions for Further Reading Dianne Ashton, Rebecca Gratz: Women and Judaism in Antebellum America. Detroit: Wayne State University Press, 1997. Emily Bingham, Mordecai: An Early American Family. New York: Hill and Wang, 2003. Hasia R. Diner, A Time for Gathering: The Second Migration, 1820-1880. Baltimore: Johns Hopkins University Press, 1992. Karla Goldman, Beyond the Synagogue Gallery: Finding a Place for Women in American Judaism. Cambridge: Harvard University Press, 2001. Jonathan D. Sarna, Jacksonian Jew: The Two Worlds of Mordecai Noah. New York: Holmes & Meier, 1981. -
Notes of an Unrepentant Darshan Norman Lamm
Notes of An Unrepentant Darshan Norman Lamm The art and science of homiletics have fallen into disfavor and even disuse in the course of a generation or two. Sociologists of contemporary Orthodox Judaism have yet to take note of this phenomenon, although it will surely some day merit at least a footnote in some historian's tome on the American Orthodox rabbinate in the last quarter of the twentieth century. When I began my Semikhah studies at Rabbi Isaac Elchanan Theological Seminary (RIETS) of Yeshiva University, and when I entered the rabbi- nate two years later, derush was taken seriously by those of us who considered the rabbinate as a life-long career. True, the amount of time devoted to it in the curriculum was minimal relative to Talmud and Poskim. But at the end of the fifth and beginning of the sixth decades of this century, there was still a consciousness of derush as a respectable discipline with its own skills and traditions and methodology as well as an invaluable asset for the practicing rabbi. The significance of preaching was almost as overemphasized 35 years ago as it is underestimated today. I do not pretend to be an historian of the rabbinate, and I have not consulted whatever data are available. My comments are subjective and impressionistic, and I offer my observations and anecdotal fragments for whatever use they may be, if any, to scholars who may ponder the fate of this genre of rabbinic literature and professional activity. I do so because I love derush and rue its eclipse in recent times. -
New York Orthodoxy Between the Wars
New York Orthodoxy Between the Wars Introduction [1] The quest to craft a traditional Judaism that is also engaged with modernity and the wholesome elements of non-Jewish civilization is not new and has been given many names. Some sound odd to today’s Orthodox ears: Traditional Judaism, Positive Historical Judaism, Progressive Conservatism, as well as the more familiar Modern Orthodoxy, Centrist Orthodoxy, and, most recently, Open Orthodoxy.[2] A paradigm for this enterprise was developed in Germany, where Rabbis Samson Raphael Hirsch, Esriel Hildesheimer, and others developed Neo-Orthodoxy, which Mordechai Breuer described as an attempt to “appropriate the positive values and acceptable norms of European culture and society.” According to Breuer, Neo-Orthodoxy “was not only concerned with somehow coming to terms with modernity and possibly averting its dangers but also with internalizing modernity and putting it in the service of traditional Judaism when this seemed beneficial.” [3] In late-nineteenth-century America, Sabato Morais adopted the slogan “Enlightened Orthodoxy” as he searched for support to help found the Jewish Theological Seminary (JTS).[4] Arthur Kiron has distilled Morais’ vision of Enlightened Orthodoxy as “a harmonious model that combined openness to general cultural trends— poetry, science, and reason, as well as to universal social justice—with devout adherence to particular revealed religious doctrines and practices.”[5] From the 1940s onward, Rabbi Joseph B. Soloveitchik and his students developed a brand known -
JEWISH NATIONAL ORGANIZATIONS in the UNITED STATES 1 National Organizations Organized After April 1, 1930, Are Not Included in This List
JEWISH NATIONAL ORGANIZATIONS IN THE UNITED STATES 1 National Organizations organized after April 1, 1930, are not included in this list. ALEPH ZADIK ALEPH OF THE B'NAI B'RITH Org. 1924. OFFICE: 650 Omaha National Bank Bldg., Omaha, Neb. Seventh Annual International Convention, July 12-14, 1930, Oak- land, Cal. Chapters 140. Members, 5,000. PURPOSE: Mental, moral and physical development of Jewish youth. Inculcation of Jewish ideals. SUPREME ADVISORY COUNCIL: Pres., Sam Beber, Omaha, Neb.; First Vice-Pres., Jacob J. Lieberman, Los Angeles, Cal.; Second Vice-Pres., Julius J. Cohn, Chattanooga, Tenn.; Third Vice-Pres., Joseph Herbach, Philadelphia, Pa., Treas., Harry Lapidus, Omaha, Neb.; Sec, I. F. Goodman, Omaha, Neb.; Ex. Sec, Philip M. Klutznick, Omaha, Neb.; Asst. Exec. Sec, Julius Bisno, Omaha, Neb.; Alfred M. Cohen, Cincin- nati, O.; Wilfred B. Feiga, Worcester, Mass.; Hyman M. Goldstein, Washington, D. C.; Leo Kaminsky, Indianapolis, Ind.; Joseph Karesh, San Francisco, Cal.; Henry Monsky, Omaha, Neb.; I. M. Rubinow, Cincinnati, O.; Aaron Tollin, Chester, Pa.; Isadore Weiss, Oakland, Cal. ALEXANDER KOHUT MEMORIAL FOUNDATION Org. 1926. OFFICE: 1185 Park Avenue, New York City. Annual Meeting, March 27, 1930, New York City. Number of Branch Societies, 5. PURPOSE: TO promote original research and to publish works bearing upon Jewish literature and related subjects. OFFICERS: Pres., Hon. Julian W. Mack; Vice-Pres., Alexander Marx; Sec, Julius Bewer; Treas., Albert Tallmer; Exec. Dir., George A. Kohut; Exec. Sec. for America, Benjamin Barondess; Exec. Sec. for Europe, Dr. Emil Damask. ALPHA EPSILON PHI WOMEN'S FRATERNITY Org. 1909. OFFICE: 2026 Broadway, New Orleans, La. Biennial Convention, July 26th—30th, 1929. -
The Jewish Center SHABBAT BULLETIN
The Jewish Center SHABBAT BULLETIN JUNE 3, 2017 • P ARSHAT NASSO • 9 S IVAN 5777 EREV SHABBAT 6TH ANNUAL KETER TORAH AWARDS HONORING 7:00/8:00PM Minchah NAOMI GOLDMAN AND RUBY GOTTLIEB 8:03PM Candle lighting SHABBAT , J UNE 3 FOLLOWING 9:00AM S ERVICES SHABBAT In the spirit of Shavuot, which celebrates two great 7:45AM Hashkama Minyan (The Max and Marion Jewish heroines, Naomi and Ruth, the Keter Torah Grill Beit Midrash) Award ceremony will immediately follow Shavuot. We 8:30AM Kids’ Kiddush club with Rabbi Yosie Levine look forward to recognizing two women in our commu- (1st Floor) nity this year: Naomi Goldman and Ruby Gottlieb 9:00AM Shacharit (3 rd floor) 9:15AM Hashkama Shiur with Rabbi Dovid Zirkind, Thank you to our Committee, Humming Along: What To Do (and Not To Do) During Penina Blazer, Dina Burcat, Birkat Kohanim Elana Kaminetsky and Rona Steinerman 9:30AM Young Leadership Minyan (1st floor) 9:10AM Sof Zman Kriat Shema 10:00AM Youth Groups: Under age 3 (drop off op- Shabbat Morning, June 10 tional, babies must be able to independently sit up- Special Sermon by Rabbi Dr. Ari Berman right), 3-6-year-olds: Geller Youth Center, 2nd-6th President, Yeshiva University graders: 7th floor On June 5, Rabbi Dr. Ari Berman, the sixth rabbi of Hot Kiddush (5th floor) The Jewish Center, will become the fifth president of 1:00PM Young Leadership Post-Shavuot Shabbat Yeshiva University. In celebration Lunch ( for those who pre-registered) of his first Shabbat in his new office, please join us as Rabbi Berman returns to The Jewish WITH THANKS TO OUR KIDDUSH SPONSORS : Center. -
The Case for an Orthodox Conversion Jay Federman
1 earth and moisture. Weeks later, spread out in the gious beliefs and practices into synchronization warm sun, the leaves soak up the sunlight. It's the with the modern world, giving rise first to Reform sun's energy that transforms the raw materials of and then to Conservative Judaism. the earth into abundant new growth of roots, Whereas Conservative Judaism initially remained branches, leaf and flower. quite close to its roots, of late a modernizing trend At this time of year, weeks after the awakening of has led to the de-emphasis of once basic beliefs, new life in the vines and seven weeks after the such as kashruth and Sabbath observance; as well commemoration of the new life and freedom of the as the further participation of women in synagogue Jewish people at the holiday of Pesach, the holiday prayer services in roles that would not have been of Shavuos commemorates the giving of the Torah possible a few years ago. I believe, Grace, that as a at Mt. Sinai. It is precisely this revelation from modern woman, you are attracted to this recent de- above, similar to the sunlight on the vine, that al- velopment. Most likely the Conservative Jews with lows the newly free Jewish people to make use of whom you may have spoken would agree with you, their freedom, to exercise their thought, speech since the more traditional viewpoint is probably and deeds for good and holy works. With the guid- poorly represented in your social circle. Yet it is ance of the Torah we can transform everyday expe- apparently sensible revisions such as these that I rience into spiritual nutrition and spiritual growth. -
Maxine Jacobson
Canadian Jewish Studies / Études juives canadiennes, vol. 27, 2019 151 Maxine Jacobson Modern Orthodoxy in the 1940s 152 Maxine Jacobson / Modern Orthodoxy in the Forties This article examines trends in Modern Orthodoxy in North America in the 1940s. Canadian and American Orthodox rabbis and laypeople belonged to the same organizations, such as the Union of Orthodox Jewish Congregations of America and the Rabbinic Council of America (RCA). The major Orthodox rabbinic seminaries were located in the United States, and many Canadian rabbis were trained there. One of the issues the article addresses is Modern Orthodoxy’s issues with Traditional Orthodoxy, which - while newer on the scene in the 1940s - was beginning to make its mark. Orthodox leaders also took an active role in the war effort; the role of Orthodoxy was enhanced on the American scene by the contributions that the RCA made in the area of military chaplaincy. Orthodox leaders also took on a major role in the attempt to rescue European Jewry. Finally, just as there was a new role for America in Modern Orthodoxy, there was a new role for Zionism and Eretz Yisrael. Cet article examine les tendances de l’orthodoxie moderne en Amérique du Nord dans les années 1940. Les rabbins et les laïcs orthodoxes canadiens et américains appartenaient aux mêmes organisations, telles que l’Union des congrégations juives orthodoxes d’Amérique et le Conseil rabbinique d’Amérique (RCA). Les principaux séminaires rabbiniques orthodoxes se trouvaient aux États-Unis et de nombreux rabbins canadiens y étaient formés. L’un des problèmes abordés dans cet article concerne les problèmes de l’Orthodoxie moderne avec l’Orthodoxie traditionnelle, qui - bien que plus récemment sur place dans les années 1940 - commençait à faire sa marque. -
Varieties of Modern Orthodoxy
Varieties of Modern Orthodoxy Dr. Brill Spring 2004 Introduction Unit 1 Traditionalism 1) Shadal i. Genesis ii. M. Hartom, Peraqim be-mishnato shel ShaDa"L 2) Chief Rabbi Herman Adler, Anglo Jewish Memoirs 3) Hertz, Pentateutch, essays at the end of Genesis, Exodus, and Leviticus 4) Rabbi Isaac Leeser, Discourses of the Jewish Religion 5) Rabbi Leo Jung, i. What Is Orthodoxy? ii. Selected sermons iii. Modern Marriage Problems 6) Herman Wouk, This is My God, chapter 3 7) R. Joseph Lookstein, i. Sources of Courage (selections) ii. Practical Rabbinics- Guide 8) Trude Weiss-Rosmarin, “Is Judaism Old-Fashioned? 9) Morris Lichtenstein, (selections) 10) Rabbi de Sola Pool, Thanksgiving Service 11) Rabbi Jonathan Sacks, Dignity of Difference (suggested-not required-not on web) Unit 2 Religious Zionism 1) R. Elhanan Spector, Letter against secular studies 2) Rabbi Isaac Reines, i. Or Hadash al Zion (selections) ii. The Mission of the Holy Yeshiva of Lida (handout- not on Web*) iii. Selections in Exponants and Philosophy of Religious Zionism ed, Avraham Bick, pp. 23-32. 3) Zev Yaavetz Leket Ketavim 4) R. Wolf Gold, Emet veEmunah 5) Rabbi S. K. Mirsky, Intro to first issue of Talpiot 6) R. Pinhas Churgin, i. “Hellenism and Hebraism” Masmid 1932 ii. Pinhas Churgin, An oral history of the early years of the Teachers Institute and Yeshiva University, (Yeshiva University, 1994) selections 7) R. Bernard Revel, “The Yeshiva College” 8) R. Leon Gellman, be-shevilei ha-yahadut (not required) 9) Sefer Yovel Mizrachi (1936) (not required) 1 Unit 2.5 Other Eastern European Rabbis R. Hayyim Hirschensohn – Malki baKodesh (selections) (Hebrewbooks.org for much more) Unit 3 Torah-True Polemical Traditionalism 1) Rabbi Samson Raphael Hirsch i. -
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Jewish Meaning in a World of Choice Studies in Tradition and Modernity Copyrighted Material David Ellenson Contents Preface xi Acknowledgments xxiii Part 1. Shaping Jewish Life in an Open Society 1. A Response by Modern Orthodoxy to Jewish Religious Pluralism: The Case of Esriel Hildesheimer 3 2. German Orthodox Rabbinical Writings on the Jewish Textual Education of Women: The Views of Rabbi Samson Raphael Hirsch and Rabbi Esriel Hildesheimer 18 3. Rabbi Samson Raphael Hirsch to Liepman Phillip Prins of Amsterdam: An 1873 Responsum on Education 31 4. An Ideology for the Liberal Jewish Day School: A Philosophical- Sociological Investigation 38 5. Denominationalism: History and Hopes 60 6. The Integrity of Reform within Kelal Yisra- el 71 Part 2. Searching for a Balanced Theology 7. A Theology of Fear: The Search for a Liberal Jewish Paradigm 89 8. Eugene B. Borowitz: A Tribute on the Occasion of His 70th Birthday 108 9. Laws and Judgments as a “Bridge to a Better World”: Parashat Mishpatim (Exodus 21:1– 24:18) 119 10. Heschel and the Roots of Kavanah: Responsibility and Kavanah in Postwar America 124 11. Rabbi Hayim David Halevi on Christians and Christianity: An Analysis of Selected Legal Writings of an Israeli Authority 145 12. Interreligious Learning and the Formation of Jewish Religious Identity 165 Buy the book Jewish Meaning in a World of Choice Studies in Tradition and Modernity Copyrighted Material David Ellenson Part 3. Visions for Israel 13. A Zionist Reading of Abraham Geiger and His Biblical Scholarship 177 14. National Sovereignty, Jewish Identity, and the “Sake of Heaven”: The Impact of Residence in Israel on Halakhic Rulings on Conversion 188 15.