DOCSLIB.ORG

1. Constitution of the Hamburg Temple (December 1 1, 18171

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
1. Constitution of the Hamburg Temple (December 1 1, 18171 1. CONSTITUTION OF THE HAMBURG TEMPLE (DECEMBER 1 1, 18171. THE NEW ISRAELITE TEMPLE ASSOCIATION Þ &gl Çince public worship has for some time been NOTES w neglected by so aIl *J many, because of the ever decreas- 1. The New Israelite Temple Association of Hamburg ing knowledge gc of the language in which alone it has instituted the first systematic Reform worship services; now been ar until conducted, and also because of many it was founded by sixty-six Jews, led by Eduard Kley SC other shortcomings which have crept in at the same (1789-1867), Meyer Israel Bresselau (1785-1839) and to time-the undersigned, convinced of the necessity Seckel Isaak Fraenkel (1765-1835)-all of them lay- to restore public worship to its deserving dignity men. The l-Iamburg Temple was dedicated on October yc and importance, have joined together to follow the 18, 1818, the anniversary of the Battle of Leipzig, which rh example of several Israelite congregations, especially marked the liberation of Germany from Napoleonic dc the one in Berlin.2 They plan to arrange in this city rule. Some historians see an ideological motive not gL also, for themselves as well as others who think as only in this gesture but also behind the Reformers' w{ they do, a dignified and well-ordered ritual accord- naming their synagogue a "temple," That is, that by ir ing to which the worship service shall be conducted adopting the designation traditionally reserved for the sh on the Sabbath and holy days and on other solemn fallen Temple of Jerusalem, the Reformers symboli m occasions, and which shall be observed in their own cally relinquished the hope of Israel's restoration and frt templq to be erected especially for this purpose. declared Hamburg their Jerusalem. Other historians CS Specifically, there shall be introduced at such services ascribe to the Reformers the more innocent motive of bt In a Cerman sermon, and choral singing to the accom- simply wishing to distinguish their house of worship paniment of an organ. from, the traditional synagogue of Hamburg. oJ Feast of Weeks (Shauuot) in the year 1815, Incidentally, the above-mentioned ritual shall 2. On the Israel (1768- 1B2B)-the father of German Reform, y( not be confined to services in the temple; rather it Jacobson the founder of a Reform temple in Sessen, Westphalia- shall apply to all those religious customs and acts of inaugurated a "privafe" Reform worship sewice in his p( daily life which are sanctified by the church3 or by Berlin home. Later the services moved to the home of tit their own nature. Outstanding amongst these are the Iacob Herz-Beer, a wealthy Berlin banke¡. Due to the hr entrance of the newly-born into the covenant the of opposition of the conservative Prussian govemment, fathers, weddings, and the like. Also, a religious cer- the Reform synagogue of Berlin was closed down in "T emony shall be introduced in which the children of 1817. Eduard Kley had served as a preacher in Beer's rh both sexes, after having received adequate schooling s)¡na8o8ue. fir in the teachings of the faith, shall be accepted as con- 3. This word was intended to underscore the purely reli- ol firmants of the Mosaic religion. gious character of the Hamburg Temple. br C¿ (c CI Source: W. Cunther Plart, The Rise of Reform ludaism: A Sourceboolz of Its European Orlglns (New York: World Union for Progressive Judaism, òc 1963), pp. 31ff. Reprinted by permission of the World Union for Progressive Judaism. th 182 Tñ Emerging Patterns of Religious Adjustment: Reform, Conservatiue, Neo-Orthodox, and Ultra-Orthodox ludaism 187 It i i']l ;r.-ü :ìi Jewish Intellectual History, ed. A. Altmann, Philip W. period. Constituting the supreme authority in mat- Lown Institute of Advanced Judaic Studies, Brandeis ters of religious practice and law it was considered University [Cambridge Mass.: Harvard University the link between the prophets and the first of the rab- Press, 19641, vol. 2, p. 65). bis. This body is said to have established the main L5 The author supports this position by citing a long text of the traditional liturgy. passage from the Babylonian Talmud, tractate 17. PsaÌms 137:5. Berakhot 3a. 18. Deut. 4:6. 16. The Great Assembly is the hnesset hagdolah-the insti- 19. See Maimonides, Commentary on ¿h¿ Mishnah, tution that embodied the spiritual leadership of the Sanhedrin 1:11. See also Maimonides, Guide to the fewish people at the beginning of the Second Temple Perplexed, 2:11; 3:31. 3. THESE ARE THE WORDS OF THE COVENANT (1819)1 THE HAMBURG RABBINICAL COURT ffhese are the words of the covenant with Iacob, a is our duty to praise [the Lord of alll";z and all the E law unto Israel, an etemal covenanû the word of more so [is it prohibited] to make any deletions in God is one forever and ever. [These words are uttered] the traditional liturgy. in accordance with the Torah and by judgment of the 2. It is forbidden to pray in any language other rabbinical court of the holycommunity of Hamburg- than the Holy Tongue. Every prayer-book that is may the Lord bless it well-with the support of the printed improperly and not in accordance with our leading men of learning in Germany, Poland, France, [traditional] practice is invalid, and it is forbidden to Italy, Bohemia, Moravia and Hungary. All of them join pray from it. together, in an edict decreed by the angels and a judg- 3. It is prohibited to play a musical instrument ment proclaimed by the holy ones, to abolish a nsw in the synagogue on the Sabbath and on the festivals law (whichwas fabricated by several ignorant individ- even when it is played by a non-few uals unversed in the Torah) instituting practices which Happyis the manwho heeds the decree ofthe sages are not in keeping with the Law of Moses and of Israel. of the court of justice and the words of the learned, Therefore these pious, learned, holy and distinguished pious and holy. Happy is the man who does not rabbis have risen to render the Law secure [against remove himself from the congregation, in order that such infractionsl. They have discovered a breach [of he may walk in the way of the good. He who desires the Law] and have sought to contain it with prescrip- the integrity of his soul will take utmost care lest he tions forbidding the three cardinal sins [of Reform]: transgress, Heaven forbid, the words of the learned 1. It is forbidden to change the worship that is contained in this volume, as the sages of the Talmud, customary in Israel from Morning Benedictions to "lt may their memory be blessed, said: "Pay heed to their Source: Eleh diwei habrit (Altona, 1S19), pp. 1, 3-5. Trans. by S. Fischer and S. Weinstein, 188 'rHtì tEw IN'I'l{li Mr l I ! in affirming that the r legaq." Who is the man who fears the Lord and will prophets have been unanimous i not fear the words of the forry pious, exalted and holy God of our fathers would gather our scattered ones, I men who have affixed their signatures to this book, and this is our hope throughout our Exile. This belief from the honor of Their Majesties sparing [thereby] himself and his household? in no way detracts By Order of the Court of Justice of the Holy the kings and ministers under whom we find protec- Community of Hamburg. tion, for it is common knowledge that we believe in messiah and the ingathering of the . Behold, we had hoped that these men [who have the coming of the introduced Reform] would have attended to our words exiles. No one has ever dared to object to this belief and listened to the voice of their teachers, who alone are of ours, because they know that we are obligated to fit to express an opinion on matters conceming what is seek the well-being of the peoples who have brought permitted and what is prohibited. In former times the us under their protection. They have bestowed much men of our proud city have listened to the voice of their good and kindness upon us, may God grant them teachers, who told them the path theywere to take. We success in all their actions and works. Our opinion had thought that our judgment would be honored and here corresponds to that which the learned men of that they would not dare to disobey our utterance, for our time, may their light shine, have elaborated in ourstrength now is as it was formerly. their letters. Ile who rejects this belief denies [one ofi But we hoped in vain, for these men disobeyed the fundamental tenets of our religion. Woe to the the counsel [of their teachers] and sank into sin. ears that have heard that men have arisen in Israel to They quickly built for themselves a house of prayeç do violence to the foundations of our holy faith. which they called a temple, and published a prayer- Yet with all this they are not content, for their book for Sabbaths and festivals, which has caused hands are still outstretched and they continue to do great sorrow and brought tears to our eyes over the evil. At the dedication of their house of prayer men destruction ofour people. For they have added to and and women sang together at the opening of the ark, deleted from the text of the prayers according to their in contradiction to the law set out in the Talmud and hearts' desires.
Load more

Recommended publications
  • The Debate Over Mixed Seating in the American Synagogue
    Jack Wertheimer (ed.) The American Synagogue: A Sanctuary Transformed. New York: Cambridge 13 University Press, 1987 The Debate over Mixed Seating in the American Synagogue JONATHAN D. SARNA "Pues have never yet found an historian," John M. Neale com­ plained, when he undertook to survey the subject of church seating for the Cambridge Camden Society in 1842. 1 To a large extent, the same situation prevails today in connection with "pues" in the American syn­ agogue. Although it is common knowledge that American synagogue seating patterns have changed greatly over time - sometimes following acrimonious, even violent disputes - the subject as a whole remains unstudied, seemingly too arcane for historians to bother with. 2 Seating patterns, however, actually reflect down-to-earth social realities, and are richly deserving of study. Behind wearisome debates over how sanctuary seats should be arranged and allocated lie fundamental disagreements over the kinds of social and religious values that the synagogue should project and the relationship between the synagogue and the larger society that surrounds it. As we shall see, where people sit reveals much about what they believe. The necessarily limited study of seating patterns that follows focuses only on the most important and controversial seating innovation in the American synagogue: mixed (family) seating. Other innovations - seats that no longer face east, 3 pulpits moved from center to front, 4 free (un­ assigned) seating, closed-off pew ends, and the like - require separate treatment. As we shall see, mixed seating is a ramified and multifaceted issue that clearly reflects the impact of American values on synagogue life, for it pits family unity, sexual equality, and modernity against the accepted Jewish legal (halachic) practice of sexual separatiop in prayer.
    [Show full text]
  • We All Know, the Emancipation Was a Great Turning Point in the History Of
    PROGRESSIVE LITURGIES OF GERMANY AND AMERICA 585 p- John D. Rayner Introduction As we all know, the Emancipation was a great turning point in the history of Judaism, although ‘point' is hardly the right word, since it was a long-drawn- out process extending from the eighteenth century into the twentieth. Nevertheless the initial impact of it was often felt by a single generation, and in Germany by the generation of those born during the Napoleonic era. As we all know; too, the initial impact was for many of the newly emancipated German Jews a negative one so far as their Jewish religious life was concerned because the revolutionary educational, linguistic, cultural and social changes they experienced caused them to feel uncomfortable in the old- style synagogues. And as we all know as well, it is to this problem, of the alienation of emancipated Jewry from the traditional synagogue that the Reformers first and foremost addressed themselves. They believed that if only the synagogue services could be made more attractive, that would halt and perhaps reverse w the drift. 0 . _ {:1 j N In retrospect we can see that they were only partly right. There are other 8E}; factors besides the nature of synagogue worship which determine or influence the extent to which individuals will affirm their Jewish identity \ :8 " and adhere to their Jewish faith, and subsequent generations of Reformers 13E came to recognise that and to address themselves to these other issues also. (3 ‘1‘: Nevertheless the nature of synagogue worship is clearly a factor, and a big one.
    [Show full text]
  • An Autobiographical Sketch
    An Autobiographical Sketch My own personal concern for the relationship between human rights and religion stems from my upbringing and background. I was brought up in the Jewish tradition in Germany and became a refugee child in England at the age of three. My status as a refugee taught me that you can adapt to wherever you live, and in so doing experi- ence a breadth of human society which enriches you. is was made possible for me through the concerns and caring attitude of others. We kept the major Jewish holidays and went to synagogue, and although we were more liberal than orthodox, my father kept traditional values. Our family on my fa- ther’s side were partly of Sephardi origin. Sefarad is the old rabbinic word for Spain and Portugal, thus ‘Sephardi’ denotes those Jews whose ancestors hailed from Spain or Portugal and who were expelled from the Iberian Peninsula in (Spain) and (Portugal) respectively. Many of the merchant families found refuge in North- Western European cities such as Amsterdam, Copenhagen, London and Hamburg. In Hamburg, the Sephardi Jewish community was the first Jewish group to be allowed to settle within that city, partly because they successfully pretended to be Portuguese Catholic merchants. Yet the community was quickly allowed to practise Judaism and, unusually, given permission to establish a synagogue, a privilege that local German Jews would not be accorded until the second half of the seventeenth century. e two communities were separate from very early on. Some of my family were thus part of a long Sephardi history in the midst of the northern ‘Freie und Hansestadt Hamburg’ which itself had a longstanding tradi- tion of trade and exchange all over the world, although my forefathers came from Copenhagen and Rendsburg, which was originally Danish before it became part of Prussia.
    [Show full text]
  • Indische Religionen Als Gegenstand Religionsphilosophischer Entwürfe
    Indische Religionen als Gegenstand religionsphilosophischer Entwürfe. Salomon Formstecher und Samuel Hirsch über indisches „Heidentum“ von Hans-Michael Haußig Abstract During the 19th century, for the first time Jewish thinkers, influenced by philosophi- cal currents of their time, tried to give a new interpretation of Judaism by contextual- izing it in general history. Especially two representatives of Reform Judaism, Salomon Formstecher (1808–1889) and Samuel Hirsch (1815–1889) presented two works pursuing this direction. Both authors aimed for a scientific approach of Judaism and agreed that there exist only two religions in the world: Judaism and Heathenism. Both religions are in fundamental opposition to each other. Within their works, Formstecher and Hirsch dealt in a different manner with Indian religions. The paper will investigate the presenta- tion of Indian religions in both works in the frame of their conceptions on Heathenism. Zusammenfassung Im 19. Jahrhundert erschienen erstmalig grundlegende theologische bzw. religionsphi- losophische Entwürfe, die sich darum bemühten, unter dem Einfluss der maßgeblichen philosophischen Systeme ihrer Zeit das Judentum neu zu deuten und in den Rahmen der allgemeinen Menschheitsgeschichte einzuordnen. Es waren insbesondere zwei Ver- treter des Reformjudentums, Salomon Formstecher (1808–1889) und Samuel Hirsch (1815–1889), die im Abstand von nur einem Jahr (1841 bzw. 1842) zwei dementsprechen- de Entwürfe vorlegten. Beide Autoren streben eine wissenschaftliche Sichtweise auf das Judentum an und weisen darin eine Gemeinsamkeit auf, dass es ihrer Ansicht nach neben diesem als einzige Religion praktisch nur das Heidentum gibt. Judentum und Heidentum stehen in einem grundlegenden Gegensatz zueinander. Im Rahmen der Ausführung ihrer These gehen sowohl Formstecher als auch Hirsch in unterschiedlichem Maße auf die indischen Religionen ein.
    [Show full text]
  • BULLETIN Los Angeles, CA 90035
    ADAS TORAH Rabbi Dovid Revah 9040 W Pico Blvd. BULLETIN Los Angeles, CA 90035 פרשת וישלח ט״ז כסלו תשע״ט • November 24, 2018 SHABBOS SCHEDULE ATTENTION 6-8th GRADE GIRLS SHIURIM & Please join us for the first of our monthly get togethers and enjoy Divrei Torah, a Candle Lighting 4:27 pm LEARNING fun activity and great food. Next Motzei הדלקת נרות .PROGRAMS Shabbos, December 1 at Adas Torah מנחה Mincha 4:35 pm We are excited to have Kayla Goldberg .after 5:26 pm running the program שמע Repeat FRIDAY NIGHT BAIS MEDRASH Our Bais Medrash will be open on Friday השכמה Hashkamah 8:00 am ZICHRON MENACHEM PROGRAM nights for anyone who wants to learn. Every Monday & Wednesday from 7:00 שחרית Shacharis 8:50 am Rabbi Revah will be giving a shiur on - 7:45 pm, there is a 6 - 8th grade boys Daf Yomi 3:45 pm Please speak to Moshe learning Seder at Adas Torah. Either .שב שמעתתא דף היומי Rottenberg for more details. .learn with a chavrusa or join a shiur מנחה Mincha 4:20 pm There will be refreshments, punch cards, !CHOVOS HALEVAVOS CHABURA great prizes and more סעודה שלישית Seudah Shlishis 4:40 pm Rabbi Simcha Bornstein will be giving a Chabura in Chovos Halevavos on מעריב Maariv 5:25 pm .Shabbos after the 8:00 am minyan מוצאי שבת Shabbos ends 5:26 pm FUNDAMENTALS OF FAITH SHIUR ר’’ת Rabbeinu Tam 5:58 pm Rabbi Revah is continuing his Fundamentals of Faith shiur before SHUL davening on Shabbos morning at 8:30 am.
    [Show full text]
  • General Index
    Cambridge University Press 978-1-107-08133-8 -Kabbalah and Ecology: God’s Image in the More-Than-Human World David Mevorach Seidenberg Index More information General index (Note: In some cases references are grouped by literary/historical genre, into the categories of Torah and Tanakh, Midrash, medieval Philosophy, Kabbalah, Hasidism, and/or Contemporary thought. This is indicated by corresponding letters [T, M, P, K, H, C] preceding each such group of entries.) Abba (Father,par’tsuf), see Chokhmah 255–9, 262, 264, 266–7, 277–8, 292, see Abraham (Avraham Avinu), 52, 87–8, also Adam Harishon, Or Chozer 336 Creation in God’s image and, 215, 250–52 Abrahamic religions, 31–2, see also adamah (earth, ground, soil), 19, 44, 144, 197 Christianity, Islam, Judaism, religion Adam and, 43, 64, 80, 81, 167, 197–8, 245, anthropocentrism, God’s image, and, 31 272 Abram, David, 2, 17, 34, 54, 96, 207, 231, opposite tselem, 198 241 Adler, Rachel, 78 Abrams, Daniel, 188, 194 Aggadat `Olam Qatan, 244, 308 Abravanel, Don Yitshak (1437–1508), 148 agriculture, see also farming, Sh’mitah Adam Ha`elyon (upper/supernal human), as sacrament, 167 183–5, 205, 206, 224–5, 251 glyphosate (Roundup), 305 Adam Harishon (the first human, Adam), GMOs and, 305, 350 52–3, 57, 64, 99, 116–17, 118, 131, 158, in ancient Israel, 10, 78 184, 210, 255, 296, 302, 304, see also in Palestine, 306 adamah, androginos, Chavah, dominion, laws of, see kilayim, `orlah, migrash, du-par’tsufin Sh’mitah, Jubilee born circumcised, 87 Akiva ben Yosef (c.40–c.135), 18, 39, 103–5 gigantic size
    [Show full text]
  • The Ethics of Judaism
    f LIBRARY I UNIVERSITY OF J CAL*ORNIA I SAN DIEGO presented to the UNIVERSITY LIBRARY UNIVERSITY OF CALIFORNIA SAN DIEGO by Y1C2&H' Digitized by the Internet Archive in 2007 with funding from Microsoft Corporation http://www.archive.org/details/ethicsofjudaism01lazaiala Hbe l£tbics of Judaism BV M. LAZARUS, Ph.D. TRANSLATED FROM THE GERMAN BY HENRIETTA SZOLD IN FOUR PARTS Part I PHILADELPHIA THE JEWISH PUBLICATION SOCIETY OF AMERICA 1900 Copyright, 1900 BY The Jewish Publication Society op America tfye JSorb Qgfaftttnorc (pree* the friedenwald company baltimore, md., v. s. a. Dedicated To the Memory of My Noble Friend WlLHELM VON GUTMANN The Jewish Publication Society of America, having secured the American and English rights to the Ethik des Juden- tJuims by Professor M. Lazarus, is now enabled to render accessible to its mem- bers and to other English-speaking persons the first portion of this important book. It is hoped that succeeding volumes will fol- low at regular intervals, and that when com- pleted it will serve to make clear the inner life of Judaism, as the History of Graetz portrayed the part which the Jews have played in the world. Doctor Lazarus, now in his 76th year, for a long time Professor in the .University of Berlin, has during half a century been making fruitful researches in various fields of science and Jewish learning. The work now presented in an English dress is his crowning service in the cause of Judaism. PREFACE This book has a history, but it is a his- tory that will engage the interest of those only who have made the acquaintance of the book itself.
    [Show full text]
  • 37%20-%20Naso%20-%20Idra%20Raba.Htm (1 of 129)2004/07/07 23:10:49 1
    1 1. At midnight Rabbi Aba speaks about the time of day and how judgment and joy and praise are aroused at different times of the day and night. He says that during sleep the soul rises above and is examined about its daily activities that are then recorded in the book. 1. "And Hashem spoke to Moses, saying, 'Take also the sum of the sons of Gershon'" (Bemidbar 4:21-22). Rabbi Aba opened the discussion saying, "Blessed is the man to whom Hashem imputes no iniquity, and in whose spirit there is no guile" (Tehilim 32:2). The beginning and the end of this verse do not agree, BECAUSE THE BEGINNING SAYS, "IMPUTES NO INIQUITY," SEEMINGLY THAT HE HAS SIN BUT IT IS NOT ASCRIBED TO HIM. BUT AT THE END IT SAYS, "AND IN WHOSE SPIRIT THERE IS NO GUILE." We should look into it and it has already been established. 2. Come and see, During the afternoon prayers, judgment dwells in the world and Isaac, WHO IS SUPERNAL GVURAH AND THE LEFT COLUMN OF ZEIR ANPIN, composes the afternoon prayer. FOR THEN THE MATING WAS COMPLETED IN THE SECRET OF: "HIS LEFT HAND IS UNDER MY HEAD" (SHIR HASHIRIM 2:6). THEREFORE, supernal Gvurah rules the world until the onset of night, because Gvurah receives the night, MEANING THAT NIGHT IS MALCHUT DRAWN FROM GVURAH, WHICH IS THE AFTERNOON PRAYER. When the time of the afternoon prayer begins, the left separates to receive MALCHUT and the night is aroused, WHICH IS MALCHUT. 3. After THE NIGHT is aroused, all the guards of the external gates are aroused in the world and spread out, and all the inhabitants of the world taste death.
    [Show full text]
  • A Biographical Sketch POPULAR Imagination Often Creates Legends
    CYRUS ADLER A Biographical Sketch By ABRAHAM A. NEUMAN I POPULAR imagination often creates legends about the lives of great personalities. These legends are not whimsical fancies. They are the language of folk psychology. They reveal the traits of character in the heroes which fascinated the popular mind. In Jewish literature the legends usually cluster around the birth of its great characters. Strange omens or miracles are associated with the time or place of the hero's birth that seem to forecast the destiny of the life that follows. At times, Fate anticipates legend. It operates with true facts to produce the effect of legendary symbolism. Such is the impression created by the simple record that Cyrus Adler was born in Van Buren, Arkansas, on September 13, 1863. A small town in a border-line state between the North and the South, Van Buren, Adler's birthplace, may be said to have typified a normal American community. During the Civil War, it formed a battleground for the opposing armies. It experienced in full measure the tragic sacrifices of the struggle which was destined to end in a new cove- nant of union and freedom in America. The time and place were ideally propitious for the rise of a character to whom patriotism and freedom were the essence of religion, to whom the ideal of union had a profoundly mystic appeal, whether it was political union to preserve the republic or religious unity to preserve the faith into which he was born. A restless spirit and a mood of adventure impelled Samuel Adler, the father of Cyrus, as a young immigrant lad from Mannheim, Germany, to strike out for far-off Van Buren in Arkansas.
    [Show full text]
  • Daf Ditty Shekalim 14: Swept Away
    Daf Ditty Shekalim 14: Swept Away The Death of Prince Leopold of Brunswick James Northcote (1746–1831) Hunterian Art Gallery, University of Glasgow Nephew of King Frederic II; from 1776 Regimentskommandeur und Stadtkommandant of Frankfurt (Oder); died tragically attempting to rescue some inhabitants of Frankfurt during the flood of 1785. 1 Halakha 2 · MISHNA There must be no fewer than seven trustees [amarkolin] and three treasurers appointed over the Temple administration. And we do not appoint an authority over the public comprised of fewer than two people, except for ben Aḥiyya, who was responsible for healing priests who suffered from intestinal disease, and Elazar, who was responsible for the weaving of the Temple curtains. The reason for these exceptions is that the majority of the public accepted these men upon themselves as officials who served without the assistance of even a single partner. 2 GEMARA: The mishna states that there must be no fewer three treasurers and seven trustees. The Gemara states that it was likewise taught in a baraita that there must be no fewer than two executive supervisors [katalikin]. This is as it is written in the verse that lists the men who supervised the receipt of teruma and tithes from the public and their distribution to the priests and the Levites, as well as the receipt of items dedicated to the Temple: And Jehiel, and Azaziah, and Nahath, and Asahel, and 13 גי ְָוֲַיﬠזזהוּ ִוִייחֵאל ְַוַנחתַ ַוֲﬠָשׂהֵאל Jerimoth, and Jozabad, and Eliel, and Ismachiah, and ְְִויַסְָמיכהוּ,ִִויירמוֹתְויָוָֹזבד, ֱֶוִאילֵאל ְְִויַסְָמיכהוּ, Mahath, and Benaiah, were overseers under the hand of מוּ ַ ַ ח ,ת בוּ ְ ָנ ָי וּה -- הו דיּמכונינ ,םַדִק ִִייְפּ ,םַדִק דיּמכונינ הו Conaniah and Shimei his brother, by the appointment of נָכּ( נַ יְ )וּהָ מִשְׁ ו ﬠְ יִ חָא ,ויִ מְ בּ פִ דַקְ חְ י זִ יִּקְ וּהָ וּהָ יִּקְ זִ חְ י דַקְ פִ מְ בּ ,ויִ חָא יִ ﬠְ מִשְׁ ו )וּהָ יְ נַ נָכּ( e,ֶ Hezekiah the king, and Azariah the ruler of the house ofֶלַהמּ ָוְּהיַרזֲַﬠו ידבְּגנ ֵיתִ - ִי.ֱםgהָהא God.
    [Show full text]
  • Vignettes. the Legacy of Jewish Laupheim
    Moritz Henle (1850–1925) Some of Laupheim’s German-Jewish families, such as the Henles and Laemmles, had family connections in the nearby town of Ichenhausen, roughly 40 kilometers away. One such connection was forged when Klara Adler, of Laupheim, married highly respected glazier Elkan Henle, a member of Ichenhausen’s German- Jewish community. Examples of Elkan Henle’s works in Laupheim include the design of the cemetery gate as well as the small prayer room in the castle, which was the first meeting place of the town’s small Protestant community. The couple’s son Moritz, the third of their eleven children, was born on August 7, 1850. The stages of Moritz Henle’s life were defined by his education and work. At twelve he began studying at the conservatory in Stuttgart, where he took lessons in pi- ano, violin, and singing. For the son of a Jewish crafts- man, such an artistic path was certainly unusual and most likely posed a financial burden on his parents. Fortunately, Henle’s musical studies were made possi- ble partly through the financial support of Simon Hein- rich Steiner, a Laupheim businessman. In 1864, Henle went on to study at the evangelical teachers’ college in Esslingen, which had begun accepting Jewish students in 1821. He was drawn to the teaching profession by the strong economic footing it offered. 21 According to Geoffrey Goldberg, an expert on Jew- ish music, the training to become a cantor, or hazzan in Hebrew, at this time marked a radical change in the world of choral music during the period of Jewish emancipation in Germany.
    [Show full text]
  • Kabbalah and Ecology God's Image in the More-Than-Human World
    Kabbalah and Ecology Kabbalah and Ecology is a groundbreaking book that resets the conver- sation about ecology and the Abrahamic traditions. David Mevorach Seidenberg challenges the anthropocentric reading of the Torah, show- ing that a radically different orientation to the more-than-human world of Nature is not only possible, but that such an orientation also leads to a more accurate interpretation of scripture, rabbinic texts, Maimonides, and Kabbalah. Deeply grounded in traditional texts and fluent with the physical sciences, this book proposes not only a new understanding of God’s image but also a new direction for restoring religion to its senses and to a more alive relationship with the more-than-human, both with Nature and with divinity. David Mevorach Seidenberg received his doctoral degree from the Jew- ish Theological Seminary for his work on ecology and Kabbalah and was ordained by both the Jewish Theological Seminary and Rabbi Zal- man Schachter-Shalomi. He also studied physics and mathematics at Dartmouth College, educational philosophy at Harvard University, and social ecology at the Institute for Social Ecology. He teaches Jewish thought in Europe, Israel, and throughout North America, in com- munities and universities and through his organization, neohasid.org, focusing on ecology and spirituality, Talmud, Maimonides, Kabbalah, and Hasidic thought; on embodied Torah, dance, and nigunim (Hasidic song); and on ecological and environmental ethics. In addition to schol- arly articles, he was a contributing editor of the Encyclopedia of Reli- gion and Nature, and his writing has been featured in The Jewish Daily Forward, Huffington Post, The Times of Israel,andtheLos Angeles Jewish Journal.
    [Show full text]