Richard Hidary
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Etzionupdate from Yeshivat Har Etzion
בסד Summer 5777/2017 etzionUPDATE from Yeshivat Har Etzion Etzion Foundation Dinner 2017 On Wednesday March 29, hundreds of when Racheli delivered words of thanks The dinner culminated with dancing, friends gathered for the annual Etzion and chizuk. All the honorees appeared in bringing together all the members of the Foundation Dinner. The Foundation was a video presentation that also featured Gush community – Ramim and alumni, proud to present the Alumnus of the Year Roshei Yeshiva, Ramim, peers, children parents and children all rejoicing arm in award to Rabbi Jeffrey Kobrin ’92PC and and talmidim. The videos can be viewed at arm. Yair Hindin ‘98 commented, “It‘s this Michelle Greenberg-Kobrin. Simcha and http://haretzion.org/2017-honorees sense of community that always pulses Barbara Hochman, parents of Ayelet ’11MO through the Grand Hyatt during the Gush Rosh Yeshiva Rav Mosheh Lichtenstein and Ariel ’13, were honored with the dinner, this sense of the common bonds we spoke nostalgically and passionately of Parents of the Year award. all share, that keeps me coming back year the early days of his family’s aliyah and after year.” The Dor l’Dor Award was given to the state of the Yeshiva upon their arrival. Rav Danny Rhein his daughter, Describing the present, he noted the near Before the dinner, a reception was held Racheli (Rhein) Schmell ’07MO, whose impossibility of imagining not only the honoring the alumni of ’96 and ’97 on their combined warmth exponentially impacts current success of Gush but also the ever- 20th anniversary. In honor of the occasion, the tone and flavor of both Yeshivat Har growing presence that Migdal Oz has on the students from those years formed Etzion and Migdal Oz. -
Welcoming New Alumni to Ner Michoel
Issue #13 • September 2016 • Elul 5776 הרב אדוננו רבי יצחק לוריא זכרונו לברכה כתב "ואשר לא צדה והאלקים 'אנה' 'לידו' 'ושמתי' 'לך'"... ראשי תיבות אלול, לומר כי חודש זה הוא עת רצון לקבל תשובה על החטאים שעשה בכל השנה .)קיצור שולחן ערוך סימן קכח'( he Arizal derives from the posuk which tells us that a Yisroel. You will read of Ner Michoel’s newest project in ,which talmidim are welcomed into the ranks of Ner Michoel ,עיר מקלט can save himself by taking refuge in an רוצח בשוגג Tthat there is a special time of year, Chodesh Elul, which as they take leave of the Yeshiva’s Beis Medrash. And of a special closeness, course, most importantly, you will read about “us” – the– רצון is a refuge of sorts. It is a time of during which teshuva is most readily accepted. alumni – two special individuals who have recently made the transition of resettling in the United States and another For us at Ner Michoel Headquarters this Arizal strikes a who recently celebrated a monumental accomplishment, a resonant chord, for as we write these words, we are presently Siyum HaShas. “taking refuge” in an aircraft above the Atlantic Ocean, en route to participate in an event marking the beginning of .גוט געבענשט יאר and a כתיבה וחתימה טובה Ner Michoel’s fifth year. Ner Michoel itself is meant to be Wishing everyone a an embassy, a refuge of sorts, through which our alumni can “touch back” to their years in Yeshiva. In this issue you will read of the various Ner Michoel events and projects, which concluded Year #4. -
KAJ NEWSLETTER January 9, ‘20 י"ב טבת תש"פ a Monthly Publication of K’Hal Adath Jeshurun
KAJ NEWSLETTER January 9, ‘20 י"ב טבת תש"פ A monthly publication of K’hal Adath Jeshurun Volume 50 Number 4 New Security Measures In light of the recent sobering events in Jersey City and Monsey, we are reminded ever more of our tenuous Golus-situation and the need for vigilance and security. The Kehilla has implemented the following new security measure: Access to the Shul now requires the use of a code. The only two doors to be used to enter the Shul are the front left door (main entrance) and the ramp door (south side). All women should use the ramp door (only) when entering the Shul. We realize that this is an inconvenience, but the Board believes that it is a necessary step to take in light of recent events. The Board of Trustees is considering additional security measures as well, which will also cover 90 Bennett Avenue. At a recent meeting with elected officials and police, the police department’s dedicated Houses of Worship squad car was mentioned; this car makes periodic check-up patrols around neighborhood Shuls. CHANUKA 5780 The evening of 25 Kislev (Sunday, December 22nd) saw the first candle of Chanuka 5780 lit in the large Menora of our Beis Knesses by Chazon Ezra Lasdun. Vol. 50, No. 4 KAJ NEWSLETTER Page 2 As usual, many members—and others—from near and not-so-near came to our Shul’s Hadlokas Neiros Chanuka over the various evenings, which included two Sunday’s, ensuring a full measure of Pirsumei Nisso. Mr. Yosef Levi lit the Neiros on the second Sunday evening, Leil Zos Chanuka. -
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. -
Professor Adam S. Ferziger, Ph.D. S.R. Hirsch Chair For
Professor Adam S. Ferziger, Ph.D. S.R. Hirsch Chair for Research of the Torah with Derekh Erez Movement Department of Jewish History and Contemporary Jewry Bar-Ilan University [email protected] Curriculum Vitae Academic Education 2001 Ph. D. [Summa Cum Laude], Modern Jewish History, Bar-Ilan University Dissertation Advisor: Professor Gershon C. Bacon 1990 M.A., Modern Jewish History, Bernard Revel Graduate School, Yeshiva University Thesis Advisor: Professor Jacob Katz z”l 1990 B.A. [Cum Laude] - Political Science/Jewish History, Yeshiva College, Yeshiva University Advanced Religious Education 1990 Rabbinical Ordination, Rabbi Isaac Elchanan Theological Seminary, Yeshiva University 1987-90 Rabbi Isaac Elchanan Theological Seminary, Yeshiva University (New York and Gruss Insitute, Jerusalem) 1984-6 Yeshiva Program, Yeshiva University 1983-4 Yeshivat Har-Etzion (Gush), Alon Shevut 1982-3 Beit Medrash le-Torah (BMT), Jerusalem Academic Appointments 2017 Arnold/Yaschik Distinguished Visiting Professor, College of Charleston 2015-present S.R. Hirsch Chair for Research of the Torah with Derekh Erez Movement, Faculty of Jewish Studies, Bar-Ilan University 2015-present Senior Associate, Oxford Centre for Hebrew and Jewish Studies, University of Oxford 1 2013-present Professor Haver, Department of Jewish History and Contemporary Jewry, Bar- Ilan University 2008-13 Senior Lecturer with tenure - Graduate Program in Contemporary Jewry, Bar- Ilan University 2003-08 Lecturer and Gwendolyn & Joseph Straus Teaching Fellow in Jewish Studies, Graduate Program -
Religious Zionism: Tzvi Yehuda Kook on Redemption and the State Raina Weinstein Wednesday, Aug
Religious Zionism: Tzvi Yehuda Kook on Redemption and the State Raina Weinstein Wednesday, Aug. 18 at 11:00 AM EDT Course Description: In May 1967, Rabbi Tzvi Yehuda Kook delivered a fiery address criticizing the modern state of Israel for what he viewed as its founding sin: accepting the Partition Plan and dividing the Land of Israel. “Where is our Hebron?” he cried out. “Where is our Shechem, our Jericho… Have we the right to give up even one grain of the Land of God?” Just three weeks later, the Six Day War broke out, and the Israeli army conquered the biblical heartlands that Rabbi Tzvi Yehuda had mourned—in the West Bank, Gaza Strip, Sinai Peninsula, and Golan Heights. Hebron, Shechem, and Jericho were returned to Jewish sovereignty. In the aftermath of the war, Rabbi Tzvi Yehuda’s words seemed almost prophetic. His spiritual vision laid the foundation for a new generation of religious Zionism and the modern settler movement, and his ideology continues to have profound implications for contemporary Israeli politics. In this session, we will explore Rabbi Tzvi Yehuda Kook’s 1967 speech, his teachings, and his critics— particularly Rabbi Yehuda Amital. Guiding Questions: 1. How does Rabbi Tzvi Yehuda Kook interpret the quotation from Psalm 107: "They have seen the works of the Lord and His wonders in the deep"? Why do you think he begins this speech with this scripture? 2. In the section, "They Have Divided My Land," Rav Tzvi Yehuda Kook tells two stories about responses to partition. Based on these stories, what do you think is his attitude toward diplomacy and politics is? 1 of 13 tikvahonlineacademy.org/ 3. -
Today's Torah Reading
BS”D BS”D Today’s Torah Reading Stone Chumash Pg. 250 Congregation Beth Hamedrosh Hirsch Chumash Pg. 188 SHABBAT ANNOUNCEMENTS Today’s Haftarah Stone Chumash Pg. 1144 Hirsch Chumash Pg. 841 7 Tevet, 5780 – January 4, 2020 Schedule For This Shabbat Candle Lighting/Mincha 4:30 PM Parashat Vayigash Shacharit 8:45 AM Latest Shema 9:45 AM Mincha 4:20 PM Shabbat Ends 5:34 PM Tefillah Times For January 5-11 Shacharit Sun 8:00 AM Mon /Thurs 6:30 AM Wed/Fri 6:40 AM Mincha/Ma’ariv 4:35 PM Tuesday – Fast of 10 Tevet Fast Begins 5:57 AM Shacharit 6:30 AM Mincha 4:15 PM Rabbi Yonah Gross Fast Ends 5:29 PM Rabbi Shabbat Parashat Vayechi Candle Lighting/Mincha 4:37 PM Shacharit 8:45 AM (610) 642 – 6444 Latest Shema 9:46 AM Mincha 4:25 PM Shabbat Ends 5:40 PM www.bethhamedrosh.org [email protected] BS”D BS”D Shul Announcements • Krias HaTorah • December/January Birthday and Anniversary Kiddush On Ann and Jay Greenberg are sponsoring for the yahrzeit of Ann’s father, January 11 Melvin Steinig, z”l. The deadline is Monday, January 6. Please contact Ann Greenberg at [email protected] and send • Kiddush $36 to the shul office along with the names of the birthday and Sponsored by The Daf Yomi Shiur in honor of Siyum HaShas. anniversary celebrants if you wish to be one of the sponsors. • Soothing Winter Soup-a-thon • Seudah Shlishis The cold weather is upon us. Why not warm to the savory aroma and Sponsored by Edie and Alan Appel marking the Yahrzeiten of Alan's flavor of delicious soup and help CBH? We are looking for "Souper parents, Robert and Gladys Appel and Edie's father Jack Spinrad. -
TORAH INSIGHTS from RABBI ELI BABICH So the Men Took That Gift, and They Took with Them Double the Money, As Well As Benjamin. T
SHABBAT, DECEMBER 28, 2019 - KISLEV 30, 5780 PARSHAT MIKEITZ (Pgs. 222, 890 & 768) ROSH CHODESH CHANUKAH TORAH INSIGHTS FROM RABBI ELI BABICH So the men took that gift, and they took with them double the money, as well as Benjamin. They made their way down to Egypt, where they presented themselves to Joseph. When Joseph saw Benjamin with them, he said to his house steward, “Take the men into the house; slaughter and prepare an ani- mal, for the men will dine with me at noon.” The man did as Joseph said, and he brought the men into Joseph’s house. But the men were frightened at being brought into Joseph’s house. “It must be,” they thought, “because of the money replaced in our bags the first time that we have been brought inside, as a pretext to attack us and seize us as slaves, with our pack of animals.” (Miketz 43:15-18) Upon returning to Egypt a second time, the brothers were taken into the palace to dine with Yosef. As it was highly unusual for common visitors to be invited to dine with the viceroy himself, the brothers suspected that Yosef’s invitation was a pretext to imprison them. Many of the commentaries associated this episode with a prior incident that occurred in last week’s parsha. After throwing Yosef into the pit, the Torah noted, “…and [they] took him and cast him into the pit. The pit was empty; there was no water in it. Then they sat down to a meal…” The Sforno explained the brothers were so confident they committed no wrong by throwing Yosef into the pit, they subsequently sat down for a lavish meal. -
Women-Join-Talmud-Ce
OBSERVANCE Women Join Talmud Celebration As the daf yomi cycle of Talmud learning concludes this week, a Jerusalem study group breaks a barrier By Beth Kissileff | July 30, 2012 7:00 AM | Comments: 0 (Margarita Korol) This week, hundreds of thousands of people are expected to gather in various venues around the world for what’s being billed as “the largest celebration of Jewish learning in over 2,000 years.” The biggest American event, in New Jersey’s MetLife Stadium on Aug. 1, is expected to fill most of the arena’s 90,000 seats. The occasion is the siyum hashas, the conclusion of a cycle of Talmud study first proposed by Meir Shapiro, rabbi of Lublin, at the First World Congress of World Agudath Israel—an umbrella organization A Different Voice representing ultra-Orthodox Jewry—in Vienna in 1923. When a woman learns the art of Torah Shapiro’s idea was that Jews around the world could chanting, she realizes she is part of a build unity by studying the same page of Talmud at the new religious tradition—as well as a very same time. If a Jew learns one page per day, known as old, sacred one daf yomi, it will take almost seven and a half years to By Sian Gibby complete all 2,711 pages of the Babylonian Talmud. This week’s siyum hashas marks the conclusion of the 12th cycle of daf yomi study since 1923. Historically, one group of Jews has often been limited in access to this text: women. The ultra-Orthodox world does not, for the most part, approve of women studying Talmud; as one rabbi representative of this view, or hashkafa, explains, such scholarship is “not congruent with the woman’s role” in Judaism. -
Hundreds of Thousands Celebrate 13Th Siyum Hashas
Hundreds of Thousands Celebrate 13th Siyum HaShas January 2, 2020 The 13th Global Siyum HaShas of Daf Yomi was held on Wednesday, January 1, with the participation of hundreds of thousands of people. The Siyum HaShas – literally “the completion of the Six Orders [of the Talmud]” – is the celebration of the completion of the Daf Yomi program, a seven-and-a-half-year cycle of learning one folio page of the Talmud daily, with 2,711 pages of the Babylonian Talmud being covered in sequence. The idea of Jews all across the world studying the same page of Talmud each day, with the goal of completing the entire Talmud, was presented at the First World Congress of Agudath Israel in Vienna on August 16, 1923 by Rabbi Meir Shapiro. His idea was greeted enthusiastically, including by many Jewish leaders in Europe and America, and the first cycle of Daf Yomi began on the first day of the holiday of Rosh Hashanah that year, September 11, 1923. Ever since then, Jews participating in the program cover one page a day, studying the text by themselves, with a group, or by listening to a lecture. A typical daily Daf Yomi lecture takes one hour. Daf Yomi unifies the Jewish people, allowing Jews across the world and from any background to study the very same text each day, providing a commonality of purpose and injecting Jewish pride in its adherents. The Talmud is written largely in Aramaic, and thus a translation of the Talmud, specifically the popular ArtScroll Schottenstein Edition of the Babylonian Talmud, an English-language and Hebrew-language translation and elucidation, has been credited with significantly increasing the number of participants in the Daf Yomi program. -
When the Music Starts, the Young Men in the Seeach Sod Choir Are No Longer Mentally Challenged Adults Trying to Navigate a Confusing World Around Them
Singing Their Hearts Out WHEN THE MUSIC STARTS, THE YOUNG MEN IN THE SEEACH SOD CHOIR ARE NO LONGER MENTALLY CHALLENGED ADULTS TRYING TO NAVIGATE A CONFUSING WORLD AROUND THEM. MICROPHONES IN HAND, THEIR VOICES EMERGE FROM A DEEP PLACE IN THEIR SOUL WHERE BARRIERS NO LONGER EXIST BY Meir Wolfson PHOTOS Matis Goldberg, Yinon Fuchs 46 MISHPACHA 27 Av 5772 | August 15, 2012 MISHPACHA 47 Singing Their Hearts Out The Key To TheirSouls Did Reb Shlomo Carlebach envision this moving rendition of his “Tov L’hodos LaShem” when he wrote his classic melody to those words so many years ago? If you were sitting at the Siyum HaShas in Jerusalem’s Binyanei Hauma on Sunday, August 5, you might have been one of those who burst into spontaneous clapping and rose to dance to the electrified beat. Among flashing cameras and stage lights, the excited ten-man Pirchei Seeach choir opened their act in perfect sync, and then gave way to the clear, sweet voice of their star soloist, “Avremel,” whose powerful notes and perfect harmony transfixed the crowd. At that point, you might have taken a second look at the stage to remind yourself who Avremel is. Avremel is a severely autistic young man in his 20s, so uncommunicative that he cannot respond to any verbal instructions — even from his beloved choir leader, the indefatigable Chaim Sofer. One of the only windows into Avremel’s soul — and those of his fellow choir members — is music. Seeach Sod in Jerusalem cares for 650 children and young adults with disabilities that range from slight emotional difficulties to severe autism and Down syndrome, mainstream- ing them and letting them shine in their own way. -
Vertientes Del Judaismo #3
CLASES DE JUDAISMO VERTIENTES DEL JUDAISMO #3 Por: Eliyahu BaYonah Director Shalom Haverim Org New York Vertientes del Judaismo • LA ORTODOXIA MODERNA • La Ortodoxia moderna comprende un espectro bastante amplio de movimientos, cada extracción toma varias filosofías aunque relacionados distintamente, que en alguna combinación han proporcionado la base para todas las variaciones del movimiento de hoy en día. • En general, la ortodoxia moderna sostiene que la ley judía es normativa y vinculante, y concede al mismo tiempo un valor positivo para la interacción con la sociedad contemporánea. Vertientes del Judaismo • LA ORTODOXIA MODERNA • En este punto de vista, el judaísmo ortodoxo puede "ser enriquecido" por su intersección con la modernidad. • Además, "la sociedad moderna crea oportunidades para ser ciudadanos productivos que participan en la obra divina de la transformación del mundo en beneficio de la humanidad". • Al mismo tiempo, con el fin de preservar la integridad de la Halajá, cualquier área de “fuerte inconsistencia y conflicto" entre la Torá y la cultura moderna debe ser evitada. La ortodoxia moderna, además, asigna un papel central al "Pueblo de Israel " Vertientes del Judaismo • LA ORTODOXIA MODERNA • La ortodoxia moderna, como una corriente del judaísmo ortodoxo representado por instituciones como el Consejo Nacional para la Juventud Israel, en Estados Unidos, es pro-sionista y por lo tanto da un estatus nacional, así como religioso, de mucha importancia en el Estado de Israel, y sus afiliados que son, por lo general, sionistas en la orientación. • También practica la implicación con Judíos no ortodoxos que se extiende más allá de "extensión (kiruv)" a las relaciones institucionales y la cooperación continua, visto como Torá Umaddá.