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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. -
Kol HAMESHAKKER
r'"- ----- -- - .;...__ ·---· - ~ - KoL HAMESHAKKER - *!EJ #' _PC$$8#'' The Jewish Thought Propaganders of T80'J PK/ CB" laPblcb Editors-in-Chief the Yeshiva University student Body 0 1 cd'=l/Gdeeb ! II #$ t&'{) *+'*, - *. I01Z3*4#5 1 ! II I +I (! **4 #0578go/o#Q2'78go/~ Associate Editors Sem Girl Says: A Testament To the (;I<</ Z =0:#5! I 4r:/ + Depth of Human Insight......... ... .... .4 Editors' Thoughts: The >I <0:#5#(? 11 lf@A 11 B- I. %l- :5110 Hannah Dreyfus Great Bright Future BY: Mr. Social-Conservative Jewish Intellectual Thinker Copy Editor From the Censorship Committee: The 7 :fK1IfJ cE :51!12') 81 m This has been year of profound soul-searching for Kol Case for Banning #BZ#q - *~\\\d a Kj $$#0/d J Hameshakker. As Jewish Thought delegates for the student Re'uven Ben-Shimon, Committee . Design Editor body of the bestideology' s Flagship Institution, we editors Chair keeP. an ear toward the feelings of the community and the >IOO.#S(F I ++I <If- :4$B't02'EO*. unique needs of Modern Orthodoxy. In so doing, it has become increasingly clear to us that we need to consider Staff Writers Cast Aside: Confronting- I 1/ ry B=+/ $" :J in the future, and dictate it. Some convoluted explanation is > :r;J 11 (@1 @I 0/d ZEI rt911 the Modern Orthodox Community............ 7 now in order. G 9* <' (E #I Cl2' E#Ot$B'F:+ Rally Capman Although our community's Torah U-Madda value system emphasizes the attention to modernity that so many other -I ++I II I (1-0#$11 gogr 0#&,8$ </ Jews unfortunately lack, we have a failure of our own in =11 J (ha-ShalemZt-0:#1J I++ CJF: Bringing Z:<<8J to Life .................. -
Sukka Book.Indb
Perek IV Daf 44 Amud a NOTES Th e Sages say: For them in Eretz Yisrael it also does not overrideN ָא ְמִרי: ְלִד ְיד ּהו ַנ ִמי ָלא ָ ּד ֵחי. ְו ֶא ָּלא ַק ׁ ְשָיא The : ְלִד ְיד ּהו ַנ ִמי ָלא ָ ּד ֵחי – Shabbat. Th e Gemara asks: But if that is the case, the contradic- For them it also does not override Rambam explains that the Sages instituted ordinances to ָה ֵני ַּתְר ֵּתי; ְ ּד ָת ָנא ֲח ָדא: ָּכל ָה ָﬠם ִמוֹל ִיכין -tion between these two sources is diffi cult, as it was taught in prevent the Jews from splitting into sects where some seg ֶאת ּלו ְל ֵב ֶיהן ְל ַהר ַה ַּבִית, ְו ַת ְנָיא ִא ָיד ְך: one mishna: All the people bring their lulavim to the Temple -ments of the people practice one custom and other seg ְל ֵבית ַה ְּכ ֶנ ֶסת. ּו ְמ ָתְר ִצ ַינן: ָּכאן – ִּבְז ַמן Mount on Friday, and it was taught in another mishna that they ments either do not practice it or practice another custom bring their lulavim to the synagogue. And we resolved this con- instead. Although in other matters, e.g., the second day of ׁ ֶש ֵּבית ַה ִּמ ְקָ ּד ׁש ַקָיּים, ָּכאן – ִּבְז ַמן ׁ ֶש ֵאין ,tradiction as follows: Here, where the mishna says that they bring the Festivals observed in the Diaspora, this is not a concern ֵּבית ַה ִּמ ְקָ ּד ׁש ַקָיּים. their lulavim to the Temple Mount, it is referring to when the as can be explained the way Ritva explained it here: With Temple is standing, and there, where the mishna says that they regard to lulav, the Sages instituted that everyone follows his ancestral custom. -
Miriyam Goldman OA Thesis 9Dec20.Pdf (247.7Kb)
The Living Stone: The Talmudic Paradox of the Seventh Month Gestational Viability vs. the Eighth Month Non-Viability Presented to the S. Daniel Abraham Honors Program in Partial Fulfillment of the Requirements for Completion of the Program Stern College for Women Yeshiva University December 9, 2020 Miriyam A. Goldman Mentor: Rabbi Dr. Richard Weiss, Biology Table of Contents Abstract…………………………………………………………………………………………. 3 Introduction ………………………………………………………………………………….…. 4 Background to Pregnancy ……………………………………………………………………… 5 Talmudic Sources on the Dilemma ……………………………………………………………. 6 Meforshim on the Dilemma ……………………………………………………………………. 9 Secular Sources of the Dilemma ………………………………………………………………. 11 The Significance of Hair and Nails in Terms of Viability……………………………….……... 14 The Definition of Nefel’s Impact on Viability ……………………………………………….. 17 History of Premature Survival ………………………………………………………………… 18 Statistics on Prematurity ………………………………………………………………………. 19 Developmental Differences Between Seventh and Eighth Months ……………………….…. 20 Contemporary Talmudic Balance of the Dilemma..…………………………………….…….. 22 Contemporary Secular Balance of the Dilemma .……………………………………….…….. 24 Evaluation of Talmudic Accreditation …………………………………………………..…...... 25 Interviews with Rabbi Eitan Mayer, Rabbi Daniel Stein, and Rabbi Dr. Richard Weiss .…...... 27 Conclusion ………………………………………………………………………………….…. 29 References…..………………………………………………………………………………..… 34 2 Abstract This paper reviews the viability of premature infants, specifically the halachic status of those born in -
Mishnah: the New Scripture Territories in the East
176 FROM TEXT TO TRADITION in this period was virtually unfettered. The latter restriction seems to have been often compromised. Under the Severan dynasty (193-225 C.E.) Jewish fortunes improved with the granting of a variety of legal privileges culminating in full Roman citizenship for Jews. The enjoyment of these privileges and the peace which Jewry enjoyed in the Roman Empire were·· interrupted only by the invasions by the barbarians in the West 10 and the instability and economic decline they caused throughout the empire, and by the Parthian incursions against Roman Mishnah: The New Scripture territories in the East. The latter years of Roman rule, in the aftermath of the Bar Kokhba Revolt and on the verge of the Christianization of the empire, were extremely fertile ones for the development of . The period beginning with the destruction (or rather, with the Judaism. It was in this period that tannaitic Judaism came to its restoration in approximately 80 C.E.) saw a fundamental change final stages, and that the work of gathering its intellectual in Jewish study and learning. This was the era in which the heritage, the Mishnah, into a redacted collection began. All the Mishnah was being compiled and in which many other tannaitic suffering and the fervent yearnings for redemption had culmi traditions were taking shape. The fundamental change was that nated not in a messianic state, but in a collection of traditions the oral Torah gradually evolved into a fixed corpus of its own which set forth the dreams and aspirations for the perfect which eventually replaced the written Torah as the main object holiness that state was to engender. -
Levirate in Ancient Israel: Overlapping Frames with Early Indian Practice of Niyoga
Advances in Social Sciences Research Journal – Vol.5, No.7 Publication Date: July. 25, 2018 DoI:10.14738/assrj.57.4880. Sahgal, S. (2018). Levirate in Ancient Israel: Overlapping Frames with Early Indian Practice of Niyoga. Advances in Social Sciences Research Journal, 5(7) 240-248. Levirate in Ancient Israel: Overlapping Frames with Early Indian Practice of Niyoga Dr. Smita Sahgal Associate Professor, Department of History, Lady Shri Ram College, (University of Delhi) Lajpat Nagar, New Delhi-110024 ABSTRACT Surrogacy was a well-known practice in ancient societies. Its application was rare but mandated when the matter of threatened lineage surfaced. Since very early times and particularly within patriarchal societies, sons were regarded as natural inheritors of property, holders of lineage and on many occasions performers of rites for ancestors. Hence, the absence of a male issue was viewed as a solemn social anomaly. Corrective solutions had to be worked out and many ancient societies came up with their alternative paradigms. In ancient Israel the practice of yibbum emerged and ensured lineage continuity. Its ancient Indian counterpart was the practice of niyoga that came under what is largely understood as apaddharma or the law of exigency. In both societies childless widow/wife was made to cohabit with a man, generally from within the family and the son produced furthered the lineage of her husband. The consent of the widow/wife was not really sought for the practice to get its social sanction. In the paper we shall study the issue from a gendered perspective and explore whether the practices of Yibbum and Niyoga implied exploitation of women. -
Melilah Agunah Sptib W Heads
Agunah and the Problem of Authority: Directions for Future Research Bernard S. Jackson Agunah Research Unit Centre for Jewish Studies, University of Manchester [email protected] 1.0 History and Authority 1 2.0 Conditions 7 2.1 Conditions in Practice Documents and Halakhic Restrictions 7 2.2 The Palestinian Tradition on Conditions 8 2.3 The French Proposals of 1907 10 2.4 Modern Proposals for Conditions 12 3.0 Coercion 19 3.1 The Mishnah 19 3.2 The Issues 19 3.3 The talmudic sources 21 3.4 The Gaonim 24 3.5 The Rishonim 28 3.6 Conclusions on coercion of the moredet 34 4.0 Annulment 36 4.1 The talmudic cases 36 4.2 Post-talmudic developments 39 4.3 Annulment in takkanot hakahal 41 4.4 Kiddushe Ta’ut 48 4.5 Takkanot in Israel 56 5.0 Conclusions 57 5.1 Consensus 57 5.2 Other issues regarding sources of law 61 5.3 Interaction of Remedies 65 5.4 Towards a Solution 68 Appendix A: Divorce Procedures in Biblical Times 71 Appendix B: Secular Laws Inhibiting Civil Divorce in the Absence of a Get 72 References (Secondary Literature) 73 1.0 History and Authority 1.1 Not infrequently, the problem of agunah1 (I refer throughout to the victim of a recalcitrant, not a 1 The verb from which the noun agunah derives occurs once in the Hebrew Bible, of the situations of Ruth and Orpah. In Ruth 1:12-13, Naomi tells her widowed daughters-in-law to go home. -
First-Suk 1..16
English Abstracts: Bavli Sukkah Chapter IV Chapter IV, Sugya 1: ‘‘Rabbah’’ (42b-43a) According to Mishnah Sukkah 4:1-2, the lulav is not taken up on the Sabbath of the intermediary days of Sukkot; if, however, the first day of Sukkot falls on the Sabbath, the lulav is taken up on that day. Our sugya begins by probing the reason for the ban on taking up the lulav on the intermediary Sabbath. It cites the famous statement of Rabbah, according to which the Sages prohibited taking up the lulav on the Sabbath lest one come to carry it in the public domain. The Talmud’s assumption is that this prohibition applied even in the Temple, where taking up the lulav is considered scripturally mandated both on the first day of Sukkot and on the intermediary days, and it is puzzled by the discrepancy between the ruling regarding the first day of Sukkot and the ruling regarding the intermediary Sabbath. A number of suggestions are offered as to the reason for the discrepancy, the final one being that since the mitzvah on the first day of Sukkot is scripturally mandated not only in the Temple but all over, the Sages decided that it should override the fear of carrying a lulav into the public domain. The Talmud then asks why the lulav is not taken up on the first day of Sukkot today when it falls on the Sabbath; the answer given is that the lulav is taken up under such circumstances in the land of Israel; it is only in Babylonia that lulav on the first day does not override the Sabbath, because of the doubt as to which is the first day of the festival. -
The Weekly Daf · World Wide Web: Our Address Is Is Available from · Fax and Mail in Israel and US-MAIL in America
Week of 2-8 Tamuz 5757 / 7-13 July 1997 Rav Weinbach's insights, explanations and comments for the 7 pages of Talmud Tamid 26-32 studied in the course of the worldwide Daf Yomi cycle Races and Lotteries The first sacred service performed daily in the Beis Hamikdash was the ceremonial removal of some of the ashes from the altar by a single kohen. The first Mishnah in Mesechta Tamid, which deals with the regular system of service, informs us that any kohen who was interested in performing this service would purify himself by immersion in a mikveh before the arrival of the kohen in charge of delegating duties. When he arrived he would announce that anyone who had already immersed himself in anticipation of the privilege to perform this first service should come forward and participate in a lottery to choose the privileged one from amongst all who were candidates. Conflicting signals seem to emerge from this Mishnah. The initial indication is that no lottery was used to determine who would perform the service, because if a lottery would decide the matter why should an interested kohen bother with immersion before he even knew whether he would be chosen. The concluding words of the Mishnah, however, indicate that a lottery was definitely required. Two resolutions are proposed. The Sage Rava explains that even though each kohen who immersed himself realized he might lose out in the lottery, he did so in order to be immediately ready to perform the service if he indeed was privileged to be chosen. -
The Role of Religion in American Jewish Satire
Syracuse University SURFACE Dissertations - ALL SURFACE 1-1-2015 All Joking Aside: The Role of Religion in American Jewish Satire Jennifer Ann Caplan Syracuse University Follow this and additional works at: https://surface.syr.edu/etd Part of the Arts and Humanities Commons Recommended Citation Caplan, Jennifer Ann, "All Joking Aside: The Role of Religion in American Jewish Satire" (2015). Dissertations - ALL. 322. https://surface.syr.edu/etd/322 This Dissertation is brought to you for free and open access by the SURFACE at SURFACE. It has been accepted for inclusion in Dissertations - ALL by an authorized administrator of SURFACE. For more information, please contact [email protected]. ABSTRACT Jewish humor is a well-known, if ill-defined genre. The prevalence and success of Jewish comedians has been a point of pride for American Jews throughout the twentieth and twenty-first centuries. What I undertake in this dissertation is to isolate one particular form of humor—namely satire—and use it as a way to analyze the changing relationship of American Jews to traditional religious forms. I look at the trends over three generations, the third generation (who came of age in the 40s and 50s), the Baby Boom generation (who came of age in the 60s and 70s) and the contemporary generation (who came of age in the 80s and 90s). When the satire produced by each generation is analyzed with the depiction of Judaism and Jewish practices in mind a certain pattern emerges. By then reading that pattern through Bill Brown’s Thing Theory it becomes possible to talk about the motivations for and effects of the change over time in a new way. -
KMS Sefer Minhagim
KMS Sefer Minhagim Kemp Mill Synagogue Silver Spring, Maryland Version 1.60 February 2017 KMS Sefer Minhagim Version 1.60 Table of Contents 1. NOSACH ........................................................................................................................................................ 1 1.1 RITE FOR SERVICES ............................................................................................................................................ 1 1.2 RITE FOR SELICHOT ............................................................................................................................................ 1 1.3 NOSACH FOR KADDISH ....................................................................................................................................... 1 1.4 PRONUNCIATION ............................................................................................................................................... 1 1.5 LUACH ............................................................................................................................................................ 1 2. WHO MAY SERVE AS SH’LIACH TZIBUR .......................................................................................................... 2 2.1 SH’LIACH TZIBUR MUST BE APPOINTED .................................................................................................................. 2 2.2 QUALIFICATIONS TO SERVE AS SH’LIACH TZIBUR ..................................................................................................... -
Synagogue – Service on Shabbat
Synagogue – service on Shabbat Communal prayers – time to come together with God. Shabbat based on Commandment: ‘remember the Sabbath’ Friday night Saturday morning/afternoon Shema Prayers – include Shema, Amidah, reading from the Torah, sermon from Rabbi, use SIDDUR Amidah (order of service) ‘Keep Sabbath holy..’ Commandment Siddur Orthodox – Reform – Service in Hebrew Use own language + Hebrew Unaccompanied songs No reference to Messiah/resurrection Men and women apart Use instruments/recorded music Men and women together AMIDAH .. Core prayer of every Jewish service, it means STANDING 18 blessings Prayer is thePraise bridge God between man and God Prayer daily part of life – Shema Praise/thanksgiving/requestsRequests from God Thanksgiving Recited silently + read by rabbi At the end take 3 steps back /forward (Reform don’t do). Symbolise Whole volume in TALMUD aboutwithdrawing prayer: from God’s presence... BERAKHOT 39 categories of not working – include no SHABBAT: Importantcooking = What happens? ONLY PIKUACH NEFESH = save a 1. Celebrates God’s Prepare home – clean/cook life work can be doneBegins 18 mins before creation (Gen OrthodoxIn don't drive, sunset (Fri) the beginning ..)live near synagogue – Mother lights two candles – Reform do drive have 2. Time of spiritual Shekinah car parks renewal – family Blessing over a loaf Best food served, time Kiddush prayer over wine best crockery, food (‘Blessed are you our God..’ pre-prepared. 3. It is one of the Attend synagogue (Sat) Ten Orthodox follow rules literally – electric Havdalah candle lit – ends CommandmentslightsIs this on timers out of date?Shabbat, holy and world are (keep it holy) Non-orthodox it’s not mixed.