Jewish Law Perspectives on Judicial Settlement Practice
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Moses Hayim Luzzatto's Quest for Providence
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam. -
Preparing a Dvar Torah
PREPARING A DVAR TORAH GUIDELINES AND RESOURCES Preparing a dvar Torah 1 Preparing a dvar Torah 2 Preparing a dvar Torah 1 MANY PEOPLE WHO ARE ASKED TO GIVE a dvar Torah don't know where to begin. Below are some simple guidelines and instructions. It is difficult to provide a universal recipe because there are many different divrei Torah models depending on the individual, the context, the intended audience and the weekly portion that they are dealing with! However, regardless of content, and notwithstanding differences in format and length, all divrei Torah share some common features and require similar preparations. The process is really quite simple- although the actual implementation is not always so easy. The steps are as follows: Step One: Understand what a dvar Torah is Step Two: Choose an issue or topic (and how to find one) Step Three: Research commentators to explore possible solutions Step Four: Organize your thoughts into a coherent presentation 1Dvar Torah: literallly, 'a word of Torah.' Because dvar means 'a word of...' (in the construct form), please don't use the word dvar without its necessary connected direct object: Torah. Instead, you can use the word drash, which means a short, interpretive exposition. Preparing a dvar Torah 3 INTRO First clarify what kind of dvar Torah are you preparing. Here are three common types: 1. Some shuls / minyanim have a member present a dvar Torah in lieu of a sermon. This is usually frontal (ie. no congregational response is expected) and may be fifteen to twenty minutes long. 2. Other shuls / minyanim have a member present a dvar Torah as a jumping off point for a discussion. -
JEWISH ~TUDIES Edited.By GEZAVERMES
JOURNAL OF -nor-lf4l"\q_, w.£vt tiJ . wdl~,~~.?HJ~ JEWISH ~TUDIES Edited.by GEZAVERMES Vol. XXV, No. 2 Half-Yearly Summer 1974 . PROPHECY AND PRIESTHOOD IN jOSEPHUS Joseph Blenkinsopp 239 FROM EXEGESIS TO FABLE IN RABBINIC TRADITIONS ABOUT THE PHARISEES Jacob Neusner 263~- ·THE jEWISH MINORITY IN MEDIAEVAL ENGLAND, Io66-129o Paul Hyams 270~ . THE ARCHITECTURE OF NICOLAUS DE LYRA's TEMPLE ILLUSTRATIONS AND THE jEWISH TRADITION Helen Rosenau 294 • EPILEGOMENON TO PsEUDO-PHILO's Liper Antiquitatum Biblicarum (LAB) Louis H. Feldman 30.) SFORNO AND BEROSSUS Albert I. Baumgarten 313 REVIEWS THOMAS 0. LAMBDIN, Introduction to Biblical Hebrew 316 FRANK ZIMMERMANN, The Inner World c?f Q8helet P. Wernberg-M~ller 317 ZE'Ev FALK, Introduction to jewish Law tif the Second Commonwealth, Part I B. S. Jackson 319 · J. G. GAGER, Moses in Greco- Roman Pananism 323 K. H. RENGSTORF (ed.), A Complete Cimcordance to Flavius josephus, Vol. I 326 H. LINDNER, Die Geschichtsardfassunn des Flavius Josephus im Bellum Judaicum 327 A. ScHAUT (ed.), Zur }osephus-Forschunn Tessa Rajak 32 8 M. GRANT, The Jews in the ~oman World Shimon Applebaum 329 GEZA VERMES, Scripture and. Tradition in Judaism: Hanoadic Studies JacobNeusner 332 GEZA VERMES, jesus the jew-A Historian's Readinnrif the Gospels David Daube 33 2 J. A. FITZMYER, S.J., Essays on the Semitic Backnround tif the New Testament G. D. Kilpatrick 336 Continued overlecif JOURNAL OF JEWISH STUDIES 67 Great Russell Street, London WC1B 3BT © 1974 Jewish Chronicle ~blications ~PeE Jaur/J11L ,., ,, THE JEWISH MINORITY IN MEDIAEVAL ENGLAND, 1066-1290 271 The Jewish Minority in Mediaeval England, will obviously imply views about why the Jews were expelled and why they were not readmitted. -
2020 SBM Teshuvot “Dina D'malkhuta Dina: Obligations And
2020 SBM Teshuvot “Dina D’Malkhuta Dina: Obligations and Limits” Published by the Center for Modern Torah Leadership 1 Table of Contents Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? 3 Week Two Summary: What Makes Taxation Halakhically Legitimate? 5 Week Three Summary: Does Halakhah Permit Taxation Without Representation? 8 Week Four Summary: Are Israeli Labor Laws Binding on Chareidi Schools? 11 Week Five Summary: Does Dina Demalkhuta Dina Apply in Democracies? 14 Week Six Summary: Introduction to the Sh’eilah 16 SBM 2020 Sh’eilah 17 State Authority and Religious Obligation – An Introduction 19 Teshuvah - Bracha Weinberger 23 Teshuvah - Talia Weisberg 26 Teshuvah - Avi Sommer 30 Teshuvah - Zack Orenshein 37 Teshuvah - Sara Schatz 41 Teshuvah - Batsheva Leah Weinstein 43 Teshuvah - Joshua Skootsky 48 Teshuvah - Eliana Yashgur 52 Teshuvah - Eli Putterman 55 Teshuvah - Akiva Weisinger 65 2 Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? by Avi Sommer July 3, 2020 Mishnah Bava Kamma 113a places various restrictions on transactions with tax collectors on the ground that their coins are considered stolen. For example, one may not accept charity from tax collectors or ask them to change larger denominations. You may be wondering: why would someone having a private economic transaction with a tax collector receive coins collected as taxes in change? Likewise, how could tax collectors give tax money away as charity? Shouldn’t it all have been given to their government? The answer is that the governments with which Chaza”l interacted, such as the Roman Empire, would sell the right to collect taxes to private individuals. -
Concierge Medicine and Halacha
Concierge Medicine and Halacha Noam Salamon A physician who does not charge for his services is worthless. —Talmud Bava Kama 85a A physician who refuses to treat the indigent is worthy of going to hell. —Rashi, explaining Talmud Kiddushin 82a PRESENTATION OF CONCEPT Over the past few decades, physician frustration has grown over decreased reimbursements, increased malpractice costs, greater onerous administrative paperwork, and additional burdens on the physician.1 This has especially affected primary-care physicians, leading to a reduction in the number of students pursuing a career in primary care. In response, the last few years have seen an upsurge of concierge medicine practices. Concierge, or boutique, medicine charges a fee in exchange for enhanced services and increased access.2 The patient agrees to pay an annual fee, or retainer, to a physician (which is not a substitute for insurance), while the physician in return agrees to pro- vide additional services beyond typical care. This is provided based on the increased availability of the primary-care physician resulting from capping the number of patients that the physician allows in his 1 This article appeared in full in the Spring 5769 edition of the Journal of Halacha and Contemporary Society. The author would like to acknowledge Rabbis Drs. Edward Reichman and Howard Apfel for their helpful input and insights. Noam Salamon attended Yeshivat Kerem B’Yavneh and Yeshiva University. He is currently a second year medical student at the Albert Einstein College of Medicine 273 Wiesen.indb 273 4/28/09 4:12:42 PM 274 And You Shall Surely Heal practice (typically from 3,000–4,000 down to 100–600). -
Jewish Law Research Guide
Cleveland State University EngagedScholarship@CSU Law Library Research Guides - Archived Library 2015 Jewish Law Research Guide Cleveland-Marshall College of Law Library Follow this and additional works at: https://engagedscholarship.csuohio.edu/researchguides Part of the Religion Law Commons How does access to this work benefit ou?y Let us know! Repository Citation Cleveland-Marshall College of Law Library, "Jewish Law Research Guide" (2015). Law Library Research Guides - Archived. 43. https://engagedscholarship.csuohio.edu/researchguides/43 This Web Page is brought to you for free and open access by the Library at EngagedScholarship@CSU. It has been accepted for inclusion in Law Library Research Guides - Archived by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Home - Jewish Law Resource Guide - LibGuides at C|M|LAW Library http://s3.amazonaws.com/libapps/sites/1185/guides/190548/backups/gui... C|M|LAW Library / LibGuides / Jewish Law Resource Guide / Home Enter Search Words Search Jewish Law is called Halakha in Hebrew. Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life. Home Primary Sources Secondary Sources Journals & Articles Citations Research Strategies Glossary E-Reserves Home What is Jewish Law? Need Help? Jewish Law is called Halakha in Hebrew. Halakha from the Hebrew word Halakh, Contact a Law Librarian: which means "to walk" or "to go;" thus a literal translation does not yield "law," but rather [email protected] "the way to go". Phone (Voice):216-687-6877 Judaism classically draws no distinction in its laws between religious and Text messages only: ostensibly non-religious life 216-539-3331 Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities. -
1 I. Introduction: the Following Essay Is Offered to the Dear Reader to Help
I. Introduction: The power point presentation offers a number of specific examples from Jewish Law, Jewish history, Biblical Exegesis, etc. to illustrate research strategies, techniques, and methodologies. The student can better learn how to conduct research using: (1) online catalogs of Judaica, (2) Judaica databases (i.e. Bar Ilan Responsa, Otzar HaHokmah, RAMBI , etc.], (3) digitized archival historical collections of Judaica (i.e. Cairo Geniza, JNUL illuminated Ketuboth, JTSA Wedding poems, etc.), (4) ebooks (i.e. HebrewBooks.org) and eReference Encyclopedias (i.e., Encyclopedia Talmudit via Bar Ilan, EJ, and JE), (5) Judaica websites (e.g., WebShas), (5) and some key print sources. The following essay is offered to the dear reader to help better understand the great gains we make as librarians by entering the online digital age, however at the same time still keeping in mind what we dare not loose in risking to liquidate the importance of our print collections and the types of Jewish learning innately and traditionally associate with the print medium. The paradox of this positioning on the vestibule of the cyber digital information age/revolution is formulated by my allusion to continental philosophies characterization of “The Question Concerning Technology” (Die Frage ueber Teknologie) in the phrase from Holderlin‟s poem, Patmos, cited by Heidegger: Wo die Gefahr ist wachst das Retende Auch!, Where the danger is there is also the saving power. II. Going Digital and Throwing out the print books? Critique of Cushing Academy’s liquidating print sources in the library and going automated totally digital online: Cushing Academy, a New England prep school, is one of the first schools in the country to abandon its books. -
Jewish Medical Ethics Avraham Steinberg, M.D
Jewish Medical Ethics Avraham Steinberg, M.D. A. Definition of the Term The Hebrew term musar in the Bible refers to words of rebuke, teaching and warning1 or the act of punishment for wrongdoing.2 proper conduct in life and includes basic principles concerning such proper conduct, both between man and God, and between man and his fellow man. This section deals with general Jewish ethical principles and those specifically related to the practice of medicine. This subject is nowadays referred to as Jewish medical ethics. B. General Ethical Principles A fundamental difference exists between Judaism and secular philosophical ethics in many facets of life. The basis, validity and source of Jewish ethics is rooted in the belief in God and His Torah whereas the basis of secular ethics is primarily humanism and rational intellect. Jewish ethics and law are derived from the written and oral law (the Bible and the Talmud, respectively), which were divinely given to Moses on Mount Sinai. The Jewish rules of law and principles of ethics include commandments governing the relationship between man and God, some of which have no rational or humanistic explanation, are logical and explainable in humanistic terms.3 The Torah and its precepts are continually interpreted and expanded by the rabbinic Sages of each generation who add protective . 1. Jeremiah 2:30; Zephaniah 3:2; Proverbs 12:1, 19:20 and more. 2. Such as Proverbs 22:15. 3. Explained in Yoma 67b where a distinction is made between mishpat which is a logical appropriate and understandable law, and chok which has no rational basis but is Rashi, Genesis 26:5, Leviticus 18:4 and 19:19 , end of chapter 8. -
Obadiah Sforno and the Individual Human Soul¹
Giada Coppola Obadiah Sforno and the Individual Human Soul¹ The philosophical activity of Obadiah Sforno, who is primarilyknown for his exeget- ical interpretations of the HolyScriptures,has receivedlittle scholarlyattention. Nonetheless,the few scholars interested in Lightofthe Nations—Sforno’s(uniquely) philosophical work—wereparticularlycritical of the author’sposition in this exposi- tion, showing asceptical attitude towards the uniqueness of the work. Obadiah Sforno’sphilosophical treatise reproduces the classical schema of the medieval quaestio disputata (“disputed question”), in which therewas no place for a “new” or “innovative” analysis characterisingsome of the most original inter- preters of the Renaissance period. He published the Hebrew version of Lightofthe Nations,entitled Or ʿAmmim,inBologna in 1537. In 1548,also in Bologna, he pub- lished the Latin version, with the title Lumen Gentium. The fact that Sforno himself translated his ownworkfrom Hebrew into Latin makes him particularlyexceptional.² The Hebrew and Latinversions do not appear to offer significant differencesin their overall view.The order of the questions and the general approachestoeach ar- gument are identical (with very few exceptions), but nonetheless, we find several changes concerning the style and the breadth of topics,aswillbeclear from reading the passages presented in this paper. Although the structure of Lightofthe Nations reproduces the medieval format of the disputed question, it seems thatSforno exercises asceptical approach towards introducing -
False Witness
ASERET: THE BIG TEN UNIT ג 9: FALSE WITNESS The Power of Speech ג UNIT CHAI GMrowIT YoZur VJuAdaHism Project Aseret www.aseretglobal.org www.chaimitzvah.org ASERET:THE BIG TEN UNIT ג 9: POWER OF SPEEC H For the Teacher themes: t • Human speech is powerful. It can be emotional, creative, spiritual and intellectual. Speech is a tool we use to collaborate, advocate, and give comfort, but it can also cause pain. For all of these reasons, responsibility comes with the power of speech. • The literal meaning of this Diber is “Do not be a false witness in court.” • The underlying meaning expands the intent from being a reliable witness, to everyday speech. a activities: • Opening Activity – every picture tells a story. Ask students to look at the photograph on the front cover of this booklet. What do they think is happening? Working either individually or in groups, write a diary entry. Imagine you are the girl in the front of the photo, or one of the people in the back. Tell what happened on the day we see here. Hold on to the diary entries. After exploring this Diber, go back and see how each diary entry relates to one of the topics you’ve discussed (For example: rechilut (tale bearing), lashon harah (disparaging comments which are TRUE), motzei shem rah (disparaging comments which are FALSE) lashon harah l'toelet (negative speech for positive consequence), lashon hatov (literally “good speech”). • An Experiment in Words: A youth group wanted to see if positive words could have an impact on people, and were surprised at how quickly they found out. -
The Ten Melodies of Awakening Tikkun Haklali
1 The Ten Melodies of Awakening Rebbe Nachman’s Tikkun Haklali תִּ ּקּון הַכְּלָלִּי Psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, 150 טז לב מא מב נט עז צ קה קלז קנ Compiled and Translated by Chaim Oliver 2 3 The Ten Melodies of Awakening Rebbe Nachman’s Tikkun Haklali תִּ ּקּון הַכְּ לָלִּי This work uses The Tri-Modal Learning Structure™ for prayer and meditation, which includes (1) the original text in Hebrew with a contemporary translation and commentary adapted from traditional Jewish sources, (2) suggested personal meditations, and (3) inspirational quotes and insights from the holy Rebbe Nachman, his student Reb Noson, and other traditional sources. Compiled and Translated by Chaim Oliver Published by Breslov Research Institute ____________________ 4 © 2017 Howard Oliver, What If What Next™ ISBN - Pending All rights reserved. No part of this presentation may be repro- duced or transmitted in any form, by any means (electronic, photocopying, recording or otherwise), without written permission of the publisher. Tri-Modal Learning Structure™ is a trade name and invention of Howard Oliver. The Hebrew text originated from Wickisource.org under free and open license. First edition For further information: Howard Oliver, CEO What If What Next — PR for Technology Companies [email protected]. www.whatifwhatnext.com. 5 Contents Introduction ............................................................................... 7 How to Use This Work ............................................................. 9 Summary of Themes .............................................................. -
Fishburn Books
Fishburn Books www.fishburnbooks.com 43 Ridge Hill, Golders Green London NW11 8PR Tel 0208 455 9139, Fax 0208 922 5008 [email protected] | Judaica List November 2012 (40 items) Including Facsimiles of Rabbinic Literature, Important Art Reference Books, Antiquarian Hebrew books, Holocaust material and some general Judaica 1. Chess Set - An Amusing Jewish Themed Chess Set . 20th Century (circa 1960s). [3974] Charming painted figures in Jewish religious dress (Tallis, Yarmulke etc), one side with black bases the other side with pink bases. The king is 8cm high. Jews have long been associated with chess: according to Moritz Steinschneider (“Schach bei den Juden,” 1873) Jews first became aquainted with chess in the 10th Century but it was not until the 19th Century that they began to make a significant contribution. £750 Facsimiles of Important Works of Rabbinic Literature In the early 1970’s, the Makor Publishing House in Jerusalem issued a number of facsimiles of Biblical and Rabbinic Literature. Some of them were bound in attractive leather bindings. Below are 5 of these facsimiles. 2. Alfasi, Rabbi Yitschak - Halachot of Rav Alfasi - Facsimile of Constantinople 1509. Jerusalem, Makor 1973. [4480] Handbound leather spines. 31cm, 4 volumes. This is a facsimile of the editio princeps of the Halachot of Rav Alfasi which is one of the rarest of Hebrew books. Alfasi (1013-1103) known as the RIF was one of the foremost Halachic authorities of his time and one of the early codifiers of the Halachah. Along with Maimonides and the Rabbenu Asher (the Rosh), he is one of the three major Halachists that Rabbi Yossef Karo based his decisions on in the Shulchan Aruch; usually following a position adopted by two of them.