SHALOM HARTMAN INSTITUTE PURIM SYLLABUS Part Two Glad You Could Make It to the Party! the Strange World of the Purim Custom by S
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From Purim to Pesach and Back
RABBI’S MESSAGE From Purim to Pesach and Back The Hebrew calendar gives us a double blessing in the months of Adar and Nissan, with the holidays of Purim and Passover coming back-to-back. These celebrations are very different from each other, and yet the progression of one to the other on the calendar can give interesting ideas to explore. Both deal with bitter enemies and the possibility of genocidal extinction. The Purim villain, Haman, manipulates the Persian king into decreeing legalized murder of the Jewish people. Haman’s plan fails and the Jews retaliate. The Passover villain, Pharaoh, also threatens extinction by murdering Jewish baby boys at birth. This plan also fails, and the Israelites are redeemed by G-D’s “mighty hand and outstretched arm” to escape into the wilderness and eventually the Promised Land. From the 15th of Adar to the 15th of Nissan, the score is: Jews 2, Evil 0. Yes, both Purim and Pesach fulfill the traditional theme about Jewish holidays: “They tried to kill us. We survived. Let’s eat.” The survival elements and food are certainly part of our contemporary celebrations for both holidays. The threats occur differently, and so do our observances. While Passover precedes Purim chronologically, Purim precedes Passover on the calendar. I’ve often considered the various ways these two springtime festivals differ as ways to look at the growth of our people. In the Book of Esther, the name of God is not mentioned. In the traditional Passover Haggadah, the name of Moses is not mentioned. We are taught that Moses’ name was left out of the Haggadah for fear of deifying Moses. -
Annual Report 2012
SHaloM HartMan Institute 2 012 ANNUAL REPORT תשעב - תשעג SHaloM HartMan Institute 2 012 ANNUAL REPORT ANNUAL REPORT 2 012 Developing Transformative Ideas: Kogod Research Center for Contemporary Jewish Thought 11 Research Teams 12 Center Fellows 14 iEngage: The Engaging Israel Project at the Shalom Hartman Institute 15 Beit Midrash Leadership Programs 19 Department of Publications 20 Annual Conferences 23 Public Study Opportunities 25 Strengthening Israeli-Jewish Identity: Center for Israeli-Jewish Identity 27 Be’eri Program for Jewish-Israeli Identity Education 28 Lev Aharon Program for Senior Army Officers 31 Model Orthodox High Schools 32 Hartman Conference for a Jewish-Democratic Israel 34 Improving North American Judaism Through Ideas: Shalom Hartman Institute of North America 37 Horizontal Approach: National Cohorts 39 Vertical Regional Presence: The City Model 43 SHI North America Methodology: Collaboration 46 The Hartman Community 47 Financials 2012 48 Board of Directors 50 ] From the President As I look back at 2012, I can do so only through the prism of my father’s illness and subsequent death in February 2013. The death of a founder can create many challenges for an institution. Given my father’s protracted illness, the Institute went through a leadership transition many years ago, and so the general state of the Institute is strong. Our programs in Israel and in North America are widely recognized as innovative and cutting-edge, and both reach and affect more people than ever before; the quality of our faculty and research and ideas instead of crisis and tragedy? are internationally recognized, and they Well, that’s iEngage. -
Daf Yomi Summary Parashat Nitzavim-Vayelech 5780 ??- ?? ??????? EDITIO N: 32
?''? ? daf yomi summary parashat Nitzavim-Vayelech 5780 ??- ?? ??????? EDITIO N: 32 reflect a meaningful reduction. DO N'T WASTE A MO MENT The Talmud then moves back to a larger discussion which raises the idea of intention, a theme which dominated M asechet Shabbat. THANKS TO GREG NARUNSKY One can only carry in an enclosed area if the fence/wall was built with intention for a residential area. The idea of defining an area as private property leads to another conversation regarding land The Gemara relates on Daf 28b that when Rebbi Zeira became ownership of a convert. The issue surrounds the problem of what exhausted from his studies he would go and sit near the entrance of happens to land after a convert dies. When a Jew from birth passes, Rav Yehuda Bar Ami?s yeshiva so that when the Torah scholars came the land is automatically transferred to the next of kin. However, in and went from the yeshiva he would be able to stand for them. some instances, a convert?s land becomes ownerless. Anyone can Rebbi Zeira relates that he did this so that even if he couldn?t study come and claim it. because of exhaustion he was at least able to receive reward by To acquire a convert?s land one must make a direct improvement in rising for the Torah scholars. [We learn the obligation to rise for a the land. Plowing is an immediate benefit to the land and supersedes Torah scholar from a verse in Vayikra 19:32 which says: You shall rise the act of sowing and building a fence. -
Between Purim and Pesach: the Singular Theme of Two Holidays By: Rabbi Daniel Fridman
Between Purim and Pesach: The Singular Theme of Two Holidays By: Rabbi Daniel Fridman As we all transition from Purim to Pesach, for many of us, there is a certain feeling of anxiety which is triggered. With holiday preparations looming, it becomes difficult to take a step back and reflect on the beautiful integration of these two holidays. For starters, the critical events of the Megillah transpired on Pesach itself. Haman had his missive regarding the destruction of the Jewish people sent out on the thirteenth day of the month of Nissan, leading Esther, upon Mordechai’s prodding, to call a fast that would include the first day of Pesach. As is so colorfully described in the Midrash, while fasting is certainly prohibited on any holiday, let alone Pesach, a holiday with a specific mitzvah to eat matzah and drink four cups of wine, the future of the Jewish people itself was at stake. And so, they fasted. Esther goes to Achashverosh on Pesach, and Haman is hanged on the next day, still, on Pesach. Second, when the Talmud famously records its statement, “when Adar arrives, we increase our joy”, Rashi notes that this continues throughout the period of Purim and into Pesach, “for these were days of miracles for the Jewish people”. In Rashi’s opinion, Purim and Pesach are seamlessly integrated into one another, and with very good reason. In both instances, the Jewish people faced a dire situation- on Purim, physical annihilation, and on Pesach, bondage that would have surely led to eventual spiritual destruction. In both instances, we were saved, as Rashi notes, miraculously, even if, surely, the degree to which the miracles were overt or hidden varied greatly. -
1 Rabbi Stephanie Bernstein Rosh Hashanah 5780/2019 Finding Our Place in the Story It Is Simchat Torah. the Two Boys Are Small E
Rabbi Stephanie Bernstein Rosh Hashanah 5780/2019 Finding our Place in the Story It is Simchat Torah. The two boys are small enough to stand upright under the Torah scroll as the grownups unroll it over their heads. There is klezmer music playing. People are singing and dancing. As the grownups unroll the Torah, the children help to hold it with the tips of their fingers. “What’s in here? What is all this writing?” asks the boy standing closest to me. I tell him that it is the story of the Jewish people. “Is my name in there?” he asks me. “What’s your name?” I ask him. “My name is Jacob!” I tell him that his name is in the scroll. Jacob’s friend asks: “Is my name in there?” “What’s your name?” I ask him. “My name is Max.” I tell Max that his name is in there, too. Whatever our names, we all want to be part of something that is bigger than ourselves. Meaning comes from belonging to a story1, one that started before we were born and that will exist after we die. We yearn to know that our life has a place in that story.2 As members of Am Yisrael—the People Israel—we belong to such a story. Yet, we live in a time when connecting to a story can be challenging. As Americans, we are heirs to an on-going tension between community and individualism. “Liberation from ossified community bonds,” writes Robert Putnam, “is a recurrent and honored theme in our culture.” 3 We see this in the Pilgrims’ desire to escape the boundaries placed on religious expression in 17th century England. -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
THE BETTER-THAN-BEST PURIM Written & Illustrated by Naomi Howland
READING A GIFT for JEWISH CHILDREN and their families. GUIDE THE BETTER-THAN-BEST PURIM Written & Illustrated by Naomi Howland Soon it will be Purim, and it’s time for a little old lady to bake her better-than-best hamantashen. Her pets are all too busy to help her with the baking, but chances are they’ll have time to taste the results of her work. Sound familiar? JEWISH CONCEPTS USING THIS BOOK AT HOME Purim Introduce Queen Esther to your children as a person Jewish people rejoice on the fourteenth of Adar, who acted with bravery and stood up for what she celebrating the bravery of Queen Esther, whose courage believed. Talk with your children about how difficult this saved her people from a tyrant – Haman, an advisor of can be. Encourage family discussion how each person can her husband, the king. The word Purim comes from be brave in his/her own way. Record these ideas in a “pur,” the lots that were thrown to determine when the scroll and call it your “Family Megillah.” Jews of Persia would be killed. The story of Purim is recounted in the megillah (the scroll of Esther), which is An essential component of Purim is participating in read in the synagogue with enthusiasm and a great deal of mitzvot. Commonly called “good deeds,” mitzvot (the loud participation from the costumed revelers. The plural of mitzvah) are commandments. As the animals in holiday is associated with simchah (joy and merriment) in this story prepare “baskets of goodies,” they are taking celebration of the ancient victory over oppression. -
Gender in Jewish Studies
Gender in Jewish Studies Proceedings of the Sherman Conversations 2017 Volume 13 (2019) GUEST EDITOR Katja Stuerzenhofecker & Renate Smithuis ASSISTANT EDITOR Lawrence Rabone A publication of the Centre for Jewish Studies, University of Manchester, United Kingdom. Co-published by © University of Manchester, UK. All rights reserved under International and Pan-American Copyright Conventions. No part of this volume may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without prior permission in writing from the publisher, the University of Manchester, and the co-publisher, Gorgias Press LLC. All inquiries should be addressed to the Centre for Jewish Studies, University of Manchester (email: [email protected]). Co-Published by Gorgias Press LLC 954 River Road Piscataway, NJ 08854 USA Internet: www.gorgiaspress.com Email: [email protected] ISBN 978-1-4632-4056-1 ISSN 1759-1953 This volume is printed on acid-free paper that meets the American National Standard for Permanence of paper for Printed Library Materials. Printed in the United States of America Melilah: Manchester Journal of Jewish Studies is distributed electronically free of charge at www.melilahjournal.org Melilah is an interdisciplinary Open Access journal available in both electronic and book form concerned with Jewish law, history, literature, religion, culture and thought in the ancient, medieval and modern eras. Melilah: A Volume of Studies was founded by Edward Robertson and Meir Wallenstein, and published (in Hebrew) by Manchester University Press from 1944 to 1955. Five substantial volumes were produced before the series was discontinued; these are now available online. -
American Jews & Israel
American Jews & Israel Navigating Our Shared Destiny Featuring Natan Sharansky Sunday, May 17, 2020 10:00am - 5:00pm The J’s Staenberg Family Complex St. Louis premiere! jccstl.com/z3 About the Conference The Z3 Project, an initiative of the Oshman Family JCC in Palo Alto, CA, is committed to creating an ongoing, dynamic forum for opinions and ideas about Diaspora Jewry and Israel. The St. Louis Z3 conference will bring together high-level international and national thought leaders, scholars and journalists to educate and provide our community members an in-depth, nuanced understanding of pressing issues affecting Israel and the relationship between Israel and the American Jewish community. The conference will run as follows: • Opening Presentation • Breakout Session 1 (eight options) • Lunch and Israeli Organization Fair • Breakout Session 2 (same eight options repeated) • Conversation Cafe and Israeli Organization Fair • Closing Presentation $45 includes lunch Students 21 and under $18 Scholarship funds available In order to ensure breakout session and lunch choices, each person must register separately Contact: Diane Maier 314.442.3190, [email protected] Register online! Details at jccstl.com/z3 Opening Presentation - Avraham Infeld Avraham Infeld is the President Emeritus of Hillel – the Foundation for Jewish Campus life. Today, he serves as a consultant on Tikkun Olam to the Reut Institute and is a member of the Faculty of the Mandel Institute. In May 2012, Avraham was elected Chairman of the Board of the Hillels of Israel. In 1970, Avraham founded Melitz, a non-profit educational service institution that fosters Jewish identity. He also served as chairman of Arevim, founding chairman of the San Francisco Federation’s Amuta in Israel, and chairman of the Board of Israel Experience, Ltd. -
Overviewof the Daf Distictive INSIGHT REVIEW and Remember
י"ז שבט תשע “ ו Wednesday, January 27 2016 גיטין מ “ ה OVERVIEW of the Daf Distictive INSIGHT 1) Selling a slave to someone who lives outside of Eretz Yisroel The omen of the advice of the dove אמר כנסת ישראל כיונה מתילא, שמע מינה מתרחיש לי ניסא (.cont) The Gemara explains why R’ Anan did not know in which case Shmuel ruled that the money must be returned and in which case he T he daughters of Rav Nachman were captured, and Rav Illish was ruled that it does not have to be returned. captured together with them. One day during their ordeal, Rav Illish R’ Yosef suggests a rationale why when a slave is sold to outside was sitting next to a man who understood the language of the birds. of Eretz Yisroel, the purchaser is penalized rather than the seller. When a raven told Rav Illish to flee his captors, Rav Illish did not Abaye unsuccessfully challenges this explanation. trust the bird’s message, as he knew that ravens lie. However, when a The Gemara retells an incident of a slave who fled from his own- dove came and told him to flee his captors, Rav Illish declared, “The er to Eretz Yisroel. congregation of Israel is compared to a dove,” and he took this as a This incident leads the Gemara into a discussion of the proper sign from the heavens that a miracle would occur and he would be interpretation of a pasuk in Devarim. able to escape, and he did. Another incident involving a slave that fled from his owner in The Torah prohibits relying on superstitions or heeding omens. -
Catalog+Electronic+Reduced.Pdf
CONTENTS Dear Friends, Slavic Studies ……………..……..……… . 2 cademic Studies Press is pleased to present a wide selection of new titles for the scholar Jewish Studies ……………..……...……. 15 A and general reader alike. True to ASP’s mission, the core of our catalog consists of titles in Jewish and Slavic Studies. Highlights include Jewish City or Inferno of Russian Israel? by Linguistics …………………….…...…… 41 Victoria Khiterer, which explores the history of the Jewish community of Kiev from the tenth ASP Open ………………………….…… 42 century to the February 1917 revolution; Watersheds: Poetics and Politics of the Danube River, New in Paperback …………………..….. 43 edited by Marijeta Bozovic and Matthew D. Miller, which comprises multidisciplinary essays using the Danube as a conduit of multidirectional migration and cultural transfers and exchange Selected Backlist …...……………........... 45 and thus, a site of transcultural engagement and instantiation of a global present; and The Image Journals …………………………….…… 49 of Jews in Contemporary China edited by James Ross and Song Lihong, which examines the image of Jews from the contemporary perspective of ordinary Chinese citizens. Series ……………….……………........... 52 Inquires ...…………………….….….……59 We are also pleased to announce the founding of several new series, many of which extend Sales Representation & Distribution …… 60 beyond the fields of Jewish and Slavic Studies. Among these are “Iranian Studies,” edited by Sussan Siavoshi (Trinity University); “Ottoman and Turkish Studies,” edited by Hakan T. Index ……………………………............. 62 Karateke (University of Chicago); “Central Asian Studies,” edited by Timothy May (University of North Georgia); “Evolution, Cognition, and the Arts,” edited by Brian Boyd (University of Auckland); and “Studies in Lexical Science,” edited by Alain Polguère (Université de Lorraine). -
“Mordechai Is Riding a Horse”: Political Performances
Chapter 5 “Mordechai is Riding a Horse”: Political Performances Political-Cultural Performance These next two chapters will analyze the cultural performances of bib- lical figures in the carnival. The term “cultural performance” refers to non-verbal expressions, via the body, objects, and sounds, which include rites, rituals, songs, dances, theatre, and other expressions in one analytical category. For the anthropologist Milton Singer, who coined the term, the analysis of processes of cultural transformation through cultural performance seemed somewhat corrective of inter- pretive manipulations by cultural agents. In this sense they are unlike mere “high” ideological texts, and hence more observable.1 Victor Turner further developed the term as a general approach to the study of culture, but unlike Singer, Turner emphasized the liminality of cul- tural performance, in which common social rules are suspended in favor of an enhanced reflectivity, which enables (though does not necessitate) for the social system a degree of self-criticism.2 Thus, the analysis of cultural performance and its transformations over time can reveal, or extract, implicit ideological motifs. In this chapter, I will explore symbolic and mythical dimensions of Zionist power, which proved crucial in the creation of the Zionist sphere of civil society and identity construction. In accordance with Alexander, “power” is understood here as “also a medium of commu- nication, not simply a goal of interested action or a means of coercion. It has a symbolic code, not only a material base.”3 The very symbolic 1 See: Singer 1972: 64–65, 71. 2 See: Turner 1987: 21–32. According to Kertzer (1988: 9), this reflexivity is the core definition of the ritual.