Apostates and More, Part 2,The History Behind the Ashkenazi
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How Does a Yartzheit 21 Years Ago Feel Like
From: "Rabbi Areyah Kaltmann" <[email protected]> Subject: How does a yartzheit 21 years ago feel like yesterday? Date: June 19, 2015 10:55:32 AM EDT To: "[email protected]" <[email protected]> Reply-To: <[email protected]> Dear Ellie Candle Lighting Times for There are many methods of educating, or passing on a message. Some teachers preach, others speak inspiring New Albany, OH [Based on Zip Code words, and then you have the creative people who use hands-on methods. All these are excellent for 43054]: transmitting information. But when it comes to teaching morality, teaching a way of life, none of these Shabbat Candle Lighting: methods are strong enough. The Rebbe changed many lives, but not by preaching and not by lecturing. He Friday, Jun 19 8:45 pm Shabbat Ends: was simply a living example. His love for each and every Jew and human being, and his self-sacrifice for the Shabbat, Jun 20 9:53 pm ideals of Judaism inspired a whole generation. Torah Portion: Korach This Shabbat marks the 21st Yahrzeit (anniversary of passing) of the Rebbe, Rabbi Menachem Mendel Schneerson of righteous memory. The day of passing of a holy tzadik is an auspicious day to reflect and bond with the tzadik's soul and to ask the tzadik to intercede on High on our behalf. Therefore, the day of the Rebbe's passing, is an opportune time to pray at the Ohel, the Rebbe's resting place in Queens. Schedule of Services I am I will G-d willing, be at the Ohel this Shabbos together with some tens of thousands of other people from The Lori Schottenstein Chabad Center offers a around the world and I would like to pray for you as well at the Rebbe's "Ohel." If you send me your name and full schedule of Shabbat services. -
Divrei Torah of Rabeinu the Rosh Yeshiva of Ger Shlit"A
בס"ד Divrei Torah of Rabeinu The Rosh Yeshiva of Ger shlit"a Translated into English ז' תמוז תש''פ • יו"ל חקת תשפ"א • נתנדב לזכר נשמת רבינו ה'פני מנחם' זי"ע פרנס החודש חודש תמוז לזכר נשמת כ"ק רבינו הלב שמחה זי"ע יומא דהילולא ז' תמוז לתרומות נא לפנות למכון כמו"כ ניתן לפנות אלינו לקבלת הגליונות מדי שבוע במייל "גחלי אש" "בם חייתני" © כל הזכויות שמורות לשמיעת שיעורים ושיחות בלה"ק ואידיש לשמיעת שיעורים ושיחות בלה"ק ואידיש יוצא לאור ע"י מכון "קול מנחם" מרבינו ראש הישיבה מגור שליט"א מרבותינו הק' זי"ע ומרבני הקהילה מכון להפצת שיעורים ודרשות לשמו ולזכרו בארה"ב - 7162294771 שלוחה 7 לאידיש בארה"ב - 7162294771 שלוחה 8 של רבינו ה"פני מנחם" זי"ע באר"י - 037680292 באר"י - 0772277277 שלוחה 7 לאידיש [email protected] אנגליה - 03303900476 אנגליה - 03303900476 שלוחה 8 בס"ד דברי רבינו ראש הישיבה שליט"א ז' תמוז תש"פ A Yiddishe Home necting to the ruchniyus of the Tzadik. This Connecting To Tzadikim is an avodah that a rashah has no chance at succeeding in, as it is much harder to con- The Gemarah1says, “Tzadikim are greater af- nect to something that is purely spiritual. ter their passing than during their lifetime.” This avodah requires in-depth thinking and The Tosfos explain that this is because analyzation of the Tzadik’s teachings. while a Tzadik is still alive it is possible to connect to the Tzadik through externalities, in a superficial manner. This is why one Chazal2 say, “The words of the Tzadik are sometimes sees wicked people who spend his memorial,” and as such, to connect to a time in the presence of Tzadikim, as they Tzadik through his words and teachings one are connected without a deep internal con- must toil to understand them in as much nection, but rather a purely physical type of depth as one can fathom. -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
American Jewish Yearbook
JEWISH STATISTICS 277 JEWISH STATISTICS The statistics of Jews in the world rest largely upon estimates. In Russia, Austria-Hungary, Germany, and a few other countries, official figures are obtainable. In the main, however, the num- bers given are based upon estimates repeated and added to by one statistical authority after another. For the statistics given below various authorities have been consulted, among them the " Statesman's Year Book" for 1910, the English " Jewish Year Book " for 5670-71, " The Jewish Ency- clopedia," Jildische Statistik, and the Alliance Israelite Uni- verselle reports. THE UNITED STATES ESTIMATES As the census of the United States has, in accordance with the spirit of American institutions, taken no heed of the religious convictions of American citizens, whether native-born or natural- ized, all statements concerning the number of Jews living in this country are based upon estimates. The Jewish population was estimated— In 1818 by Mordecai M. Noah at 3,000 In 1824 by Solomon Etting at 6,000 In 1826 by Isaac C. Harby at 6,000 In 1840 by the American Almanac at 15,000 In 1848 by M. A. Berk at 50,000 In 1880 by Wm. B. Hackenburg at 230,257 In 1888 by Isaac Markens at 400,000 In 1897 by David Sulzberger at 937,800 In 1905 by "The Jewish Encyclopedia" at 1,508,435 In 1907 by " The American Jewish Year Book " at 1,777,185 In 1910 by " The American Je\rish Year Book" at 2,044,762 DISTRIBUTION The following table by States presents two sets of estimates. -
Keter Shem Tov: a Study in the Entitling of Books, Here Limited to One Title Only
Keter Shem Tov: A Study in the Entitling of Books, Here Limited to One Title Only Keter Shem Tov: A Study in the Entitling of Books, Here Limited to One Title Only[1] by Marvin J. Heller Entitling, naming books is, a fascinating subject. Why did the author call his book what he/she did? Why that name and not another? Hebrew books frequently have names resounding in meaning, but providing little insight into the contents of the book. This article explores the subject, focusing on one title only, Keter Shem Tov. That book-name is taken from a verse “the crown of a good name (Keter Shem Tov) excels them all (Avot 4:13). The article describes the varied books with that title, unrelated by author or subject, and why the author/publisher selected that title for the book. 1. Simeon said: there are three crowns: the crown of Torah, the crown of priesthood, and the crown of royalty; but the crown of a good name (emphasis added, Keter Shem Tov) excels them all (Avot 4:13). “As a pearl atop a crown (keter), so are his good deeds fitting” (Israel Lipschutz, Zera Yisrael, Avot 4:13). Entitling, naming books, remains, is, a fascinating subject. Why did the author call his book what he/she did? Why that name and not another? Hebrew books since the Middle-Ages often have names resounding in meaning, but providing little insight into the contents of the book. A reader looking at the title of a book in another language, more often than not, is immediately aware of the book’s subject matter. -
Hebrew Printed Books and Manuscripts
HEBREW PRINTED BOOKS AND MANUSCRIPTS .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. SELECTIONS FROM FROM THE THE RARE BOOK ROOM OF THE JEWS’COLLEGE LIBRARY, LONDON K ESTENBAUM & COMPANY TUESDAY, MARCH 30TH, 2004 K ESTENBAUM & COMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 51 Catalogue of HEBREW PRINTED BOOKS AND MANUSCRIPTS . SELECTIONS FROM THE RARE BOOK ROOM OF THE JEWS’COLLEGE LIBRARY, LONDON Sold by Order of the Trustees The Third Portion (With Additions) To be Offered for Sale by Auction on Tuesday, 30th March, 2004 (NOTE CHANGE OF SALE DATE) at 3:00 pm precisely ——— Viewing Beforehand on Sunday, 28th March: 10 am–5:30 pm Monday, 29th March: 10 am–6 pm Tuesday, 30th March: 10 am–2:30 pm Important Notice: The Exhibition and Sale will take place in our new Galleries located at 12 West 27th Street, 13th Floor, New York City. This Sale may be referred to as “Winnington” Sale Number Twenty Three. Catalogues: $35 • $42 (Overseas) Hebrew Index Available on Request KESTENBAUM & COMPANY Auctioneers of Rare Books, Manuscripts and Fine Art . 12 West 27th Street, 13th Floor, New York, NY 10001 ¥ Tel: 212 366-1197 ¥ Fax: 212 366-1368 E-mail: [email protected] ¥ World Wide Web Site: www.kestenbaum.net K ESTENBAUM & COMPANY . Chairman: Daniel E. Kestenbaum Operations Manager & Client Accounts: Margaret M. Williams Press & Public Relations: Jackie Insel Printed Books: Rabbi Belazel Naor Manuscripts & Autographed Letters: Rabbi Eliezer Katzman Ceremonial Art: Aviva J. Hoch (Consultant) Catalogue Photography: Anthony Leonardo Auctioneer: Harmer F. Johnson (NYCDCA License no. 0691878) ❧ ❧ ❧ For all inquiries relating to this sale, please contact: Daniel E. -
מכירה מס' 19 שני כו' תמוז התשע"ח 09/07/2018
מכירה מס' 19 שני כו' תמוז התשע"ח 09/07/2018 1 פריט: Item: 019 פריט Item 002 פריט Item 019 פריט Item 110 פריט: Item: 002 פריט: Item: 110 פריט Item 008 פריטפריט: ItemItem: 171711 פריט: Item: 121 פריט Item 121 פריט: פריטIItemtem: 17017 0 פריט: פריט IteItemm: 220000 פריטפריט : ItemItem: 141488 פריפריט ט: ItemItem: 149149 פריט: פריט IteItemm: 224646 פריט: Item: 261 פריט: Item: 344 2 בס"ד מכירה מס' 19 יודאיקה. כתבי יד. ספרי קודש. מכתבים. מכתבי רבנים חפצי יודאיקה. אמנות. פרטי ארץ ישראל. כרזות וניירת תתקיים אי"ה ביום שני כו' תמוז התשע"ח 09.07.2018, בשעה 18:00 המכירה והתצוגה המקדימה בבית מורשת רח' המלך ג'ורג' 43 ירושלים בימים: ב-ה 02-05.07.2018 א 07.07.2018 בין השעות 12:00-20:00 נשמח לראותכם ניתן לראות תמונות נוספות באתר מורשת www.moreshet-auctions.com טל: 02-5029020 פקס: 02-5029021 [email protected] אסף: 054-3053055 ניסים: 052-8861994 ניתן להשתתף בזמן המכירה אונליין דרך אתר בידספיריט )ההרשמה מראש חובה( https://moreshet.bidspirit.com בס"ד תמוז התשע"ח אל החברים היקרים והאהובים בשבח והודיה לה' יתברך על כל הטוב אשר גמלנו, הננו מתכבדים להציג בפניכם את קטלוג מכירה מס' 19. בקטלוג שלפניכם ספרים חשובים ונדירים מאוספים פרטיים: כתב יד, ספר שאר ישוב בכתב יד רבי שמואל שמלקא מקראקא. אוטוגרף - שנת ה'ת"ק | 1740. תגלית היסטורית. )פריט מס' 150(. מכתב השדרו"ת מרבני חברון לאיש האלוקים המלומד בניסים רבי עמרם בן דיוואן זיע"א. תקל"ג | 1773. מסמך היסטורי חשוב. )פריט מס' 171(. קמע על קלף כפי שנהג לחלק הצדיק הנשגב האדמו"ר רבי ישעי'לה קרעסטירער זי"ע - נדיר. -
Elijah Benamozegh (Livorno, 1823-1900) Was a Highly-Respected Italian Rabbi of Moroccan Heritage
QUEST N. 12 – FOCUS God’s Plurality within Unity: Spinoza’s influence on Benamozegh’s Thought by Gabriel Abensour Abstract Elijah Benamozegh (Livorno, 1823-1900) was a highly-respected Italian rabbi of Moroccan heritage. He was well-versed in Kabbalah, the study of Jewish mysticism and, in his works, connected Kabbalistic and philosophic sources to delineate his conception of God. He argued, inter alia, that Torah and science are in complete harmony, and his religiously tolerant model called for the legitimacy of diversity of faiths and worships. In this paper, I aim to show that Benamozegh’s conception of the Divine – and thus his philosophy and theology – was based on a reading of Kabbalistic sources about God that was heavily influenced by Baruch Spinoza’s philosophy on the nature of the Divine, and in particular, by the Spinozist-inspired concept of “God’s attributes.” This comparison between Benamozegh and Spinoza will enable us to better understand Benamozegh’s bold argument in favor of religious tolerance, but also how and why he succeeded in challenging the traditional concept of heresy, all while using terminology provided by traditional Jewish sources and from within the rabbinic paradigm. Introduction Spinoza and Judaism in the 19th Century Background to Benamozegh’s Position Benamozegh on Spinoza Benamozegh’s Model of Religious Tolerance Idolatry: Misconception or Heresy? Challenging Rabbinic Authority from Within Conclusion __________________ 1 Gabriel Abensour La kabbale a chanté ses dogmes, tandis que Spinoza les a démontrés… La première a révélé des pensées à la manière des poètes, avec leurs libres allures, leurs élans et leurs hardiesses, et la seconde les a exposées à la manière des géomètres.1 Introduction2 Elijah Benamozegh (Livorno, 1823-1900) was an Italian rabbi of Moroccan heritage who taught theology at Livorno’s rabbinical school. -
Kabbalah As a Shield Against the “Scourge” of Biblical Criticism: a Comparative Analysis of the Torah Commentaries of Elia Benamozegh and Mordecai Breuer
Kabbalah as a Shield against the “Scourge” of Biblical Criticism: A Comparative Analysis of the Torah Commentaries of Elia Benamozegh and Mordecai Breuer Adiel Cohen The belief that the Torah was given by divine revelation, as defined by Maimonides in his eighth principle of faith and accepted collectively by the Jewish people,1 conflicts with the opinions of modern biblical scholarship.2 As a result, biblical commentators adhering to both the peshat (literal or contex- tual) method and the belief in the divine revelation of the Torah, are unable to utilize the exegetical insights associated with the documentary hypothesis developed by Wellhausen and his school, a respected and accepted academic discipline.3 As Moshe Greenberg has written, “orthodoxy saw biblical criticism in general as irreconcilable with the principles of Jewish faith.”4 Therefore, in the words of D. S. Sperling, “in general, Orthodox Jews in America, Israel, and elsewhere have remained on the periphery of biblical scholarship.”5 However, the documentary hypothesis is not the only obstacle to the religious peshat commentator. Theological complications also arise from the use of archeolog- ical discoveries from the ancient Near East, which are analogous to the Torah and can be a very rich source for its interpretation.6 The comparison of biblical 246 Adiel Cohen verses with ancient extra-biblical texts can raise doubts regarding the divine origin of the Torah and weaken faith in its unique sanctity. The Orthodox peshat commentator who aspires to explain the plain con- textual meaning of the Torah and produce a commentary open to the various branches of biblical scholarship must clarify and demonstrate how this use of modern scholarship is compatible with his or her belief in the divine origin of the Torah. -
Dngd Zkqn Massekhet Hahammah
dngd zkqn Massekhet HaHammah Compiled and Translated with Commentary by Abe Friedman A Project of the Commission on Social Justice and Public Policy of the Leadership Council of Conservative Judaism Rabbi Leonard Gordon, Chair [email protected] Table of Contents Preface i Introduction v Massekhet HaHammah 1. One Who Sees the Sun 1 2. Creation of the Lights 5 3. Righteous and Wicked 9 4. Sun and Sovereignty 15 5. The Fields of Heaven 20 6. Star-Worshippers 28 7. Astrology and Omens 32 8. Heavenly Praise 41 9. Return and Redemption 45 Siyyum for Massekhet HaHammah 51 Bibliography 54 Preface Massekhet HaHammah was developed with the support of the Commission on Social Justice and Public Policy of the Conservative Movement in response to the “blessing of the sun” (Birkat HaHammah), a ritual that takes place every 28 years and that will fall this year on April 8, 2009 / 14 Nisan 5769, the date of the Fast of the Firstborn on the eve of Passover. A collection of halakhic and aggadic texts, classic and contemporary, dealing with the sun, Massekhet HaHammah was prepared as a companion to the ritual for Birkat HaHammah. Our hope is that rabbis and communities will study this text in advance of the Fast and use it both for adult learning about this fascinating ritual and as the text around which to build a siyyum, a celebratory meal marking the conclusion of a block of text study and releasing firstborn in the community from the obligation to fast on the eve of the Passover seder.1 We are also struck this year by the renewed importance of our focus on the sun given the universal concern with global warming and the need for non-carbon-based renewable resources, like solar energy. -
אוסף מרמורשטיין the Marmorstein Collection
אוסף מרמורשטיין The Marmorstein Collection Brad Sabin Hill THE JOHN RYLANDS LIBRARY UNIVERSITY OF MANCHESTER Manchester 2017 1 The Marmorstein Collection CONTENTS Acknowledgements Note on Bibliographic Citations I. Preface: Hebraica and Judaica in the Rylands -Hebrew and Samaritan Manuscripts: Crawford, Gaster -Printed Books: Spencer Incunabula; Abramsky Haskalah Collection; Teltscher Collection; Miscellaneous Collections; Marmorstein Collection II. Dr Arthur Marmorstein and His Library -Life and Writings of a Scholar and Bibliographer -A Rabbinic Literary Family: Antecedents and Relations -Marmorstein’s Library III. Hebraica -Literary Periods and Subjects -History of Hebrew Printing -Hebrew Printed Books in the Marmorstein Collection --16th century --17th century --18th century --19th century --20th century -Art of the Hebrew Book -Jewish Languages (Aramaic, Judeo-Arabic, Yiddish, Others) IV. Non-Hebraica -Greek and Latin -German -Anglo-Judaica -Hungarian -French and Italian -Other Languages 2 V. Genres and Subjects Hebraica and Judaica -Bible, Commentaries, Homiletics -Mishnah, Talmud, Midrash, Rabbinic Literature -Responsa -Law Codes and Custumals -Philosophy and Ethics -Kabbalah and Mysticism -Liturgy and Liturgical Poetry -Sephardic, Oriental, Non-Ashkenazic Literature -Sects, Branches, Movements -Sex, Marital Laws, Women -History and Geography -Belles-Lettres -Sciences, Mathematics, Medicine -Philology and Lexicography -Christian Hebraism -Jewish-Christian and Jewish-Muslim Relations -Jewish and non-Jewish Intercultural Influences -
TORAH SPARKS 5.1 It States That the Gifts Used to Build the Mishkan Were Spoils Taken from the Egyptians at the Red Sea
ב׳׳ה (Dvar Torah continued from the front page… of the Mishkan, including even the wood, which came from trees planted by Jacob because he knew by prophecy that the Mishkan would be built from them. If we imagine the Mishkan as a place of miracles, built of strange animals and prophesied wood, then we imagine the experience of being in the Mishkan as one of encountering God through miracles. It would be a place that could help one encounter God through its strangeness, through its completely unique materials that show the work that God did to help us create this particular space. Or we could imagine the building of the Mishkan as much more down to earth. To R. Judah, the tachash was simply a desert animal. In Midrash Tanchuma Terumah TORAH SPARKS 5.1 it states that the gifts used to build the Mishkan were spoils taken from the Egyptians at the Red Sea. These spoils were a kind of compensation for the work that the Israelites were forced to do as slaves. Imagined this way, the Mishkan is a Parashat Terumah product of human effort, and the experience of being in the Mishkan could have February 29, 2020 | 4 Adar 5780 been one of awareness of human effort and historical experience. Annual | Exodus 25:1-27:19 ( Etz Hayim p. 485-498; Hertz p. 325-336 ) Triennial | Exodus 25:1-25:40 ( Etz Hayim p. 485-491; Hertz p. 325-330 ) And perhaps, Midrash Tanchuma suggests, the two are not opposed. Midrash Haftarah | 1 Kings 5:26-6:13 ( Etz Hayim p.