Cultivating Curiosity About the Teaching of Classical Jewish Texts Jon A
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The Most Long-Lasting Schism in the History of the Jewish People”: in Leviticus 23:11 השבת a Fresh Look At
Andrews University Seminary Studies, Vol. 56, No. 1, 47–62. Copyright © 2018 Andrews University Seminary Studies. A PROPOSED SOLUTION TO “THE MOST LONG-LASTING SCHISM IN THE HISTORY OF THE JEWISH PEOPLE”: IN LEVITICUS 23:11 השבת A FRESH LOOK AT Bradford Maris Berrien Springs, Michigan Abstract The term “S/sabbath” in Lev 23:11 provides the temporal orientation in verses 9–22 for both the sheaf elevation ritual of verses 10–14, on the following day, and the new grain offering ritual (Festival of Weeks), seven weeks thereafter. However, identity of the S/sabbath itself is contextually indeterminable in chapter 23, and has been disputed throughout the centuries. The various theories, all based upon cessation of human labor, contend for either a weekly Sabbath linked to the festival, or one of the two festival days that prohibit all occupational work, or a “Sabbath week.” Yet, none can demon- strably establish its claim as the specified S/sabbath over against the other theories. The only antecedent with requisite specificity for the term S/sabbath in verse 11 is derived from Exod 12:15, where the mandates the “cessation of leaven,” specifically שבת hiphil of the verb on the first day of the festival (Abib 15). This proposal, versus either the weekly Sabbath theory or the Sabbath-week theory, is corrobo- -complete,” modify“ , ְּתִמיֹמת rated by the essentiality of the adjective seven Sabbaths,” in Lev 23:15, which is rendered“ , ֶׁשַבע ַׁשָּבתֹות ing superfluous in the weekly Sabbath-based theories. Keywords: Sabbath, shabbat, ceremonial Sabbath, Sabbath week, wave sheaf, elevated sheaf, Festival of Unleavened Bread, Shavuot, Festival of Weeks, Pentecost, omer, tamim, Leviticus 23:11, Leviticus 23:15, Exodus 12:15. -
Jesus & the Jewish Wedding Ceremony Pt.2
Issue July-August 2018 / Av-Elul 5778 The Zion Letter The Monthly Newsletter of For Zion’s Sake Ministries, Inc. PO Box 1486 Bristol, TN 37620 www.forzionsake.org Phone: 276-644-1678 * Fax: 276-644-1689 * Email: [email protected] * Web: www.forzionsake.org Jesus & The Jewish Wedding Ceremony, Part 2 In last month's Zion Letter, we saw that Jesus followed the “Baruch Haba Bashem Adonai” (Blessed is He who pattern of the ancient Jewish wedding through the Erusin comes in the name of the Lord). (betrothal) stage. You may recall the words of Paul in 2Cor.11:2, "For I am jealous for you with a godly jeal- You may recall the word of Yeshua (Jesus) in Matthew ousy; for I betrothed you to one husband, that to Messiah I 23:37-39, when He said, "O Jerusalem, Jerusalem, who might present you as a pure virgin." Beloved, we are kills the prophets and stones those who are sent to her! How merely betrothed to Messiah in this life. Our wedding cer- often I wanted to gather your children together the way a emony and our bridegroom are yet to come! hen gathers her chicks under her wings and you were un- willing. Behold your house is being left to you desolate! For The ancient Jewish wedding ceremony had two parts: I say to you, from now on you shall not see Me until you Erusin (betrothal) and Nissuin (wedding). In Biblical say, ‘Blessed is He who comes in the name of the Lord’!” times, the two parts were held separately. -
Halachic and Hashkafic Issues in Contemporary Society 24 - Must a Kallah Cover Her Hair - Part 1 Ou Israel Center - Summer 2016
5776 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 24 - MUST A KALLAH COVER HER HAIR - PART 1 OU ISRAEL CENTER - SUMMER 2016 A] HAIR COVERING FOR MARRIED WOMEN A1] THE TORAH DERIVATION - SOTAH //// v tv Jt«r , t g rpU wv hbpk v tv , t i v«F v sh ng vu 1. jh:v rcsnc The head of the sotah was made ‘paru’a’ in public. What does ‘parua’ mean? ivk htbd atrv hukda ktrah ,ubck itfn 'v,uzck hsf tvrga ,ghke ,t r,ux - grpu 2. oa h"ar Rashi explains the expression ‘para’ to refer to untying the woman’s braids and learns from this that Jewish women must cover their head. How does he get from one to the other? grpu (jh:v rcsnc) unf ubukeu umna vkd,b /vkudn - gurp :h"ar) /o vhneC vmnJk i º«r&vt v´«g rp(h F tU·v g*rp h¬F o ºgv(, t Æv J«n tr³Hu 3. (vatv atr ,t vf:ck ,una Rashi clearly learns that the word ‘parua’ means ‘uncovered’. utk t,ga tuvvs kkfn grpu ch,fsn b"t ruxts kkfn vkguc kg ,utb,vk v,aga unf vsn sdbf vsn vkuubk hfv vk ibhscgsn 4. rehg ifu atr ,ugurp ,tmk ktrah ,ubc lrs iht vbhn gna ,uv vgurp /cg ,ucu,f h"ar Rashi on the Gemara gives two derivations for the halacha: (a) uncovering the woman’s hair was designed to be a public humiliation and thus we can infer that covering the hair in public is dignified; and (b) the need to uncover the hair of the married woman implies that married women’s hair was generally covered. -
The Marriage Issue
Association for Jewish Studies SPRING 2013 Center for Jewish History The Marriage Issue 15 West 16th Street The Latest: New York, NY 10011 William Kentridge: An Implicated Subject Cynthia Ozick’s Fiction Smolders, but not with Romance The Questionnaire: If you were to organize a graduate seminar around a single text, what would it be? Perspectives THE MAGAZINE OF THE ASSOCIATION FOR JEWISH STUDIES Table of Contents From the Editors 3 From the President 3 From the Executive Director 4 The Marriage Issue Jewish Marriage 6 Bluma Goldstein Between the Living and the Dead: Making Levirate Marriage Work 10 Dvora Weisberg Married Men 14 Judith Baskin ‘According to the Law of Moses and Israel’: Marriage from Social Institution to Legal Fact 16 Michael Satlow Reading Jewish Philosophy: What’s Marriage Got to Do with It? 18 Susan Shapiro One Jewish Woman, Two Husbands, Three Laws: The Making of Civil Marriage and Divorce in a Revolutionary Age 24 Lois Dubin Jewish Courtship and Marriage in 1920s Vienna 26 Marsha Rozenblit Marriage Equality: An American Jewish View 32 Joyce Antler The Playwright, the Starlight, and the Rabbi: A Love Triangle 35 Lila Corwin Berman The Hand that Rocks the Cradle: How the Gender of the Jewish Parent Influences Intermarriage 42 Keren McGinity Critiquing and Rethinking Kiddushin 44 Rachel Adler Kiddushin, Marriage, and Egalitarian Relationships: Making New Legal Meanings 46 Gail Labovitz Beyond the Sanctification of Subordination: Reclaiming Tradition and Equality in Jewish Marriage 50 Melanie Landau The Multifarious -
A Case Study of a Teacher Education Programme Tengku Sarina
Teaching and learning experiences in Malaysian higher education: A case study of a teacher education programme Tengku Sarina Aini Tengku Kasim A thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) 2012 School of Education Te Kura Matauranga TABLE OF CONTENTS LIST OF FIGURES .....................................................................................................viii LIST OF TABLES ......................................................................................................... ix ATTESTATION OF AUTHORSHIP ........................................................................... x ACKNOWLEDGEMENTS .......................................................................................... xi ABSTRACT ..................................................................................................................xiii CHAPTER 1 .................................................................................................................... 1 INTRODUCTION ........................................................................................................... 1 1.1 Introduction ............................................................................................................ 1 1.2 Background to this study ....................................................................................... 1 1.3 Personal qualifications and professional experience ............................................. 5 1.4 Personal assumptions ............................................................................................ -
The Two Screens: on Mary Douglas S Proposal
The Two Screens: On Mary Douglass Proposal for a Literary Structure to the Book of Leviticus* Gary A. Rendsburg In memoriam – Mary Douglas (1921–2007) In the middle volume of her recent trio of monographs devoted to the priestly source in the Torah, Mary Douglas proposes that the book of Leviticus bears a literary structure that reflects the layout and config- uration of the Tabernacle.1 This short note is intended to supply further support to this proposal, though first I present a brief summary of the work, its major suppositions, and its principal finding. The springboard for Douglass assertion is the famous discovery of Ramban2 (brought to the attention of modern scholars by Nahum Sar- na3) that the tripartite division of the Tabernacle reflects the similar tripartite division of Mount Sinai. As laid out in Exodus 19 and 24, (a) the people as a whole occupied the lower slopes; (b) Aaron, his two sons, and the elders were permitted halfway up the mountain; and (c) only Moses was allowed on the summit. In like fashion, according to the priestly instructions in Exodus 25–40 and the book of Leviticus, (a) the people as a whole were allowed to enter the outer court of the Taberna- * It was my distinct pleasure to deliver an oral version of this article at the Mary Douglas Seminar Series organized by the University of London in May 2005, in the presence of Professor Douglas and other distinguished colleagues. I also take the op- portunity to thank my colleague Azzan Yadin for his helpful comments on an earlier version of this article. -
STUDY Questions and Answers 2
Women’s League for Conservative Judaism Mishpachah: The Modern Jewish Family MODERN RITUALS A Search for New Meanings This study guide has been prepared by Rabbi Gail Labovitz, Ph.D. Associate Professor of Rabbinic Literature and former chair of the Department of Rabbinics for the Ziegler School of Rabbinic Studies. Prior to joining the faculty at AJU, Dr. Labovitz worked as the Senior Research Analyst in Judaism for the Feminist Sexual Ethics Project at Brandeis University, and as the Coordinator for the Jewish Women’s Research Group, a project of the Women’s Studies Program at JTS. Her widely acclaimed recent work, Marriage and Metaphor: Constructions of Gender in Rabbinic Literature, focuses on metaphors of ownership by which rabbinic culture shaped its dominant model of marriage and gender relations. Texts for this study session are on a separate document, Study:Rabbinic Texts Behold you are [fill in the blank] to me…. New Approaches to Modern Wedding Ceremonies by Dr. Gail Labovitz INTRODUCTION Jewish marriage, at least since the time of the rabbis of late antiquity, has been created through the rite and legal act known most commonly as kiddushin. When the groom places a ring on the finger of the bride under the huppah and says to her, “Harei at mikudeshet li b’taba’at zo k’dat Moshe v’Yisrael,” “Behold, you are betrothed [mikudeshet] to me according to the law of Moses and Israel,” he has just performed kiddushin. Although there is more to the wedding ceremony (such as the Sheva Berachot, the Seven Blessings), from this moment on the couple is legally bound and need a Jewish divorce document, known as a get, to sever their connection. -
Jacob Milgrom, June 7, 2010 1
Baruch J. Schwartz, Funeral of Jacob Milgrom, June 7, 2010 1 ל"ז JACOB MILGROM RABBI, PROFESSOR, TEACHER AND MENTOR My master and teacher, Jacob: After thirty years together, it’s time to say good-bye. Each year, on a Shabbat morning towards the end of the winter, the cycle of Torah reading arrives at the words, “The LORD called to Moses and spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). Customarily, at this point the congregation begins to doze off and finally to fall asleep. You, however, came awake. In the sacrificial offerings, in the bodily impurities and the abhorrent acts, in the lesions on skin, garments and walls, in the minutiae of prohibited fowl and in the precise definitions of forbidden sexual acts, in Aaron’s annual ritual of atonement and in the unauthorized fire of Nadab and Abihu, in assessments, proscriptions and tithes, you discovered an intriguing and inspiring world. In the details, you found perfection. You found internal logic, you found a comprehensive and systematic Torah, and you found God Himself. Throughout the greater part of your life you applied yourself to the sacred task of revealing the hidden light in the priestly writings, meticulously building of its prescriptions and prohibitions a structure certain to withstand the test of time. No longer do the worshipers fall asleep when they arrive at the book of Leviticus, and this they – all of us – owe to you alone. Your work – your books, commentaries and essays – have not only paved a new way; they have shown the way for the rest of us, bequeathing a lasting legacy to future generations as well. -
Nomos and Narrative Before Nomos and Narrative
Nomos and Narrative Before Nomos and Narrative Steven D. Fraade* I imagine that when Robert Cover's Nomos and Narrative essay' first reached the editors of the Harvard Law Review, their befuddlement derived not so much from Cover's framing of his review of the 1982 Supreme Court term with a philosophically opaque discussion of the interdependence of law and narrative, but from the illustrations that he drew from biblical and rabbinic texts of ancient and medieval times. For Cover, both intellectually and as a matter of personal commitment, these ancient texts evoke a "nomian world," rooted more in communally shared stories of legal origins and utopian ends than in the brutalities of institutional enforcement, one from which modem legal theory and practice have much to learn and to emulate. Since my own head is buried most often in such ancient texts, rather than in modem courts, I thought it appropriate to reflect, by way of offering more such texts for our consideration, on the long-standing preoccupation with the intersection and interdependency of the discursive modes of law and narrative in Hebrew biblical and rabbinic literature, without, I hope, romanticizing them. Indeed, I wish to demonstrate that what we might think of as a particularly modem tendency to separate law from narrative, has itself an ancient history, and to show how that tendency, while recurrent, was as recurrently resisted from within Jewish tradition. In particular, at those cultural turning points in which laws are extracted or codified from previous narrative settings, I hope to show that they are also renarrativized (or remythologized) so as to address, both ideologically and rhetorically, changed socio-historical settings.2 I will do so through admittedly * Steven D. -
Richard Hidary
RICH A R D H I D A R Y CURRICULUM VITAE POSITIONS AND FELLOWSHIPS 2018-2019 Wexner Heritage Program Atlanta, GA Faculty 2018-2019 University of Pennsylvania Philadelphia, PA Katz Family Fellow, Katz Center for Advanced Judaic Studies 2016-2017 Harvard University Cambridge, MA Starr Fellow, Center for Jewish Studies 2013-2016 Congregation Shearith Israel New York, NY Distinguished Rabbinic Fellow 2011-2014 The Tikvah Center at NYU New York, NY Affiliate Scholar 2007-2010 Cardozo Law School New York, NY Graduate Fellow in Jewish Law and Interdisciplinary Studies 2000-2004 New York University New York, NY ◼ McCracken Fellowship TEACHING Yeshiva University New York, NY 2014-present Associate Professor of Judaic Studies 2008-2014 Assistant Professor of Judaic Studies Courses in Bible Talmud and Midrash Second Temple Jewish History and Dead Sea Scrolls Jewish Ethics 2002-13, 2016-19 Sephardic Synagogue Brooklyn, NY Educational Director/Rabbi 2003-2008 Brooklyn College Brooklyn, NY PHONE (718) 986 - 4664 • E - M A I L [email protected] 457 QUENTIN RD. • BROOKLYN , N Y 1 1223 Adjunct Lecturer, Judaic Studies Contemporary Issues in Jewish Law ◼ Maimonides: Philosopher, Legalist, Physician ◼ Introduction to Talmud; Introduction to Midrash ◼ Deuteronomy; Psalms; Job and the Problem of Evil 2002–2006 New York University New York, NY Instructor & Teaching Assistant ◼ Ancient Israel; Muslim Spain ◼ The Historical Jesus; Early Christianity ◼ Jewish Ethics EDUCATION 2000–2007 New York University New York, NY ◼ Doctorate in Hebrew & Judaic Studies 1999-2000 -
Downloaded Onto My Personal Computer; Transcribed; and Kept Under Password Following UBC BREB Guidelines
Muslim–Canadian Educator’s Pedagogies: Tools for Teaching, Learning, and Transforming by Claire Alkouatli B.Sc., University of Victoria, 1995 M.A., University of British Columbia, 2015 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF Doctor of Philosophy in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (Human Development, Learning and Culture) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) April 2020 © Claire Alkouatli, 2020 The following individuals certify that they have read, and recommend to the Faculty of Graduate and Postdoctoral Studies for acceptance, the dissertation entitled: Muslim–Canadian Educator’s Pedagogies: Tools for Teaching, Learning, & Transforming submitted in partial fulfillment of the requirements by Claire Alkouatli for the degree of Doctor of Philosophy in Human Development, Learning, and Culture Examining Committee: Dr. Jasmin Zine, Professor, Sociology and Muslim Studies, Wilfrid Laurier University Supervisor Dr. Ali Abdi, Professor, Department of Educational Studies (EDST), UBC Supervisory Committee Member Dr. Barbara Weber, Associate Professor, HDLC, EPSE, UBC Supervisory Committee Member Dr. Deborah Butler, Professor, HDLC, EPSE, UBC University Examiner Dr. Samuel Rocha, Associate Professor, EDST, UBC University Examiner Dr. Mohamad Abdalla, Professor, Islamic Studies, University of South Australia External Examiner ii Abstract Islamic Education is a topic often clouded by stereotypes, misperceptions, and charges of antiquation and indoctrination, yet little empirical research -
Why Does Eleazer Sprinkle the Red Cow Blood? Making Sense of A
The Journal of Hebrew Scriptures ISSN 1203-1542 http://www.jhsonline.org and http://purl.org/jhs Articles in JHS are being indexed in the ATLA Religion Database, RAMBI and THEOLDI. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by the National Library of Canada, and is accessible for consultation and research at the Electronic Collection site maintained by the The National Library of Canada. VOLUME 6, ARTICLE 9 WILLIAM K. GILDERS, WHY DOES ELEAZAR SPRINKLE THE RED COW BLOOD? MAKING SENSE OF A BIBLICAL RITUAL 1 2 JOURNAL OF HEBREW SCRIPTURES WHY DOES ELEAZAR SPRINKLE THE RED COW BLOOD? MAKING SENSE OF A BIBLICAL RITUAL WILLIAM K. GILDERS EMORY UNIVERSITY 1. INTRODUCTION Numbers 19 is a prescriptive ritual text that sets forth procedures for dealing with the impurity that occurs when a human being dies. The chapter consists of two units of instruction for the performance of ritual complexes (sets of ritual actions) directed against death impurity. The first part of the chapter (vv. 1-10) is concerned with the preparation of ash by burning a slaughtered “red” cow along with various substances.1 The second half of the chapter (vv. 11-22), not treated in this paper, prescribes how the ash is to be used. חטאת In Num 19:9, the red cow is apparently designated a ,offering חטאת purification offering”), but it is unlike any other“) indeed, quite unlike any other sacrifice.2 The animal is not brought to the cult shrine, the Tent of Meeting, to be offered on the altar. Instead, it is slaughtered outside of the Israelite encampment and entirely burned there, no part of the animal being offered on the altar.