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Of Bibliographic References to Talmudic Literature
H-Judaic Internet Resource: Index of Bibliographic References to Talmudic Literature Discussion published by Moshe Feifer on Thursday, March 19, 2015 THE SAUL LIEBERMAN INSTITUTE OF TALMUDIC RESEARCH THE JEWISH THEOLOGICAL SEMINARY The Index of Bibliographic References to Talmudic Literature We are pleased to announce that the Lieberman Institute'sIndex of References Dealing with Talmudic Literature is available at http://lieberman-index.org. Introduction What is the Index? The Index is a comprehensive online research tool directing the user to discussions and interpretations of Talmudic passages found in both modern academic research and medieval Talmudic scholarship (Geonim and Rishonim). By clicking any Talmudic passage, the user will receive a list of specific books and page numbers within them discussing the selected passage. The Index is revolutionizing Talmudic research by supplying scholars with quick and easy access to pertinent information. Preceding the establishment of the index project, the task of finding specific bibliographical references that today takes minutes would take many hours or even days of work. The Index radically alters old methods of bibliographical searching and brings Talmudic research up to par with contemporary standards. In addition to those involved in Talmudic studies per se, the index is a vital aid to those engaged in all Judaic, ancient near east, or comparative religion studies to the extent that they relate at times to Talmudic texts. Thus, the database already makes an extremely significant contribution to all associated fields of research and study by enabling scholars, students or lay audience to quickly and comprehensively access relevant scholarship. Description Citation: Moshe Feifer. -
Marc Hirshman
THE TIKVAH CENTER FOR LAW & JEWISH CIVILIZATION Professor Moshe Halbertal Professor J.H.H. Weiler Directors of The Tikvah Center Tikvah Working Paper 07/12 Marc Hirshman Individual and Group Learning in Rabbinic Literature: Some Key Terms NYU School of Law • New York, NY 10011 The Tikvah Center Working Paper Series can be found at http://www.nyutikvah.org/publications.html All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN 2160‐8229 (print) ISSN 2160‐8253 (online) Copy Editor: Danielle Leeds Kim © Marc Hirshman 2012 New York University School of Law New York, NY 10011 USA Publications in the Series should be cited as: AUTHOR, TITLE, TIKVAH CENTER WORKING PAPER NO./YEAR [URL] Individual and Group Learning in Rabbinic Literature INDIVIDUAL AND GROUP LEARNING IN RABBINIC LITERATURE: SOME KEY TERMS By Marc Hirshman A. Foundations of Education in Biblical and Second Temple Times Wilhelm Bacher, the great late 19th, early 20th scholar, published in 1903 a wonderful essay entitled " Das altjüdische Schulewesen", in which he declared Nehemiah 8, 1-8, which describes the public reading of scripture, " der Geburtstag des altjüdischen Schulweis". From that day on 1 Tishre 445 b.c.e, Bacher would have it, the public recitation of Torah and its teaching would become central to second Temple Judaism, and its rabbinic heirs in the first five centuries of the common era. Indeed, Ezra's commission from Artaxerxes includes appointments of "judges and magistrates to judge all the people… and to teach…" (Ezra 7, 25). This close connection between the judicial system and the educational system also characterizes the rabbinic period, succinctly captured in the opening quote of the tractate of Avot 1,1. -
The Genius and Limitations of Rabbi Joseph B. Soloveitchik Z"L
The Genius and Limitations of Rabbi Joseph B. Soloveitchik z"l Byline: Rabbi Dr. Nathan Lopes Cardozo is Dean of the David Cardozo Academy in Jerusalem. Thoughts to Ponder 529 The Genius and Limitations of Rabbi Joseph Ber Soloveitchik z”l * Nathan Lopes Cardozo Based on an introduction to a discussion between Professor William Kolbrener and Professor Elliott Malamet (1) Honoring the publication of Professor William Kolbrener’s new book “The Last Rabbi” (2) Yad Harav Nissim, Jerusalem, on Feb. 1, 2017 Dear Friends, I never had the privilege of meeting Rav Soloveitchik z”l or learning under him. But I believe I have read all of his books on Jewish philosophy and Halacha, and even some of his Talmudic novellae and halachic decisions. I have also spoken with many of his students. Here are my impressions. No doubt Rav Soloveitchik was a Gadol Ha-dor (a great sage of his generation). He was a supreme Talmudist and certainly one of the greatest religious thinkers of our time. His literary output is incredible. Still, I believe that he was not a mechadesh – a man whose novel ideas really moved the Jewish tradition forward, especially regarding Halacha. He did not solve major halachic problems. This may sound strange, because almost no one has written as many novel ideas about Halacha as Rav Soloveitchik (3). His masterpiece, Halakhic Man, is perhaps the prime example. Before Rav Soloveitchik appeared on the scene, nobody – surely not in mainstream Orthodoxy – had seriously dealt with the ideology and philosophy of Halacha (4). Page 1 In fact, the reverse is true. -
Shavuot 5780 Divrei Torah
Shavuot 5780 Divrei Torah Sponsored by: Debbie and Orin Golubtchik in honor of: The yahrzeits of Orin's parents חביבה בת שמואל משה בן חיים ליב Barbara and Simcha Hochman & family in memory of: • Simcha’s father, Rabbi Jonas Hochman a"h and • Gedalya ben Avraham, Blima bat Yaakov, Eeta bat Noach and Chaya bat Gedalya, who were murdered upon arrival at Birkenau on the 2nd day Shavuot. Table of Contents Page 3 Forward by Rabbi Adler ”That which you can and cannot do on Yom Tov אכל נפש“ Page 5 Yaakov Blau “Shifting voices in the narrative of Tanach” Page 9 Leeber Cohen “The Importance of Teaching Torah to Grandchildren” Page 11 Elchanan Dulitz “Bezchus Rabbi Dr. Baruch Tzvi ben R. Reuven Nassan z”l Mai Chanukah” Page 15 Martin Fineberg “Shavuos 5780 D’var Torah” Page 19 Yehuda Halpert “Ruth and Orpah’s Wedding Album: Fake News or Biblical Commentary” Page 23 Terry Novetsky “The “Mitzva” of Shavuot” Page 31 Yitzchak Shulman “Parshat Behaalotcha “ Page 33 Bernard Stahl The Meaning of Humility Page 41 Murray Sragow “Jews and Booze—A look at Jewish responses to Prohibition” Page 49 Mark Teicher “Intertextuality/Numerology” Page 50 Mark Zitter ”קרבנות של חג השבועות“ 2 Forward by Rabbi Adler Chaveireinu HaYikarim, Every year on the first night of Shavuot many of us get together for the purpose of learning with one another. There are multiple shiurim and many hours of chavruta learning . Unfortunately, in today’s climate we cannot learn with one another but we can learn from one another. Enclosed are a variety of Torah articles on many different topics which you are invited to enjoy during the course of Zman Matan Torahteinu. -
Saul Lieberman and the Orthodox Part 2 Sources (PDF)
Politics of Exclusion in Judaism Saul Lieberman and the Orthodox Part 2 Tensions Lieberman, on the other hand, was…in all respects an Orthodox Jew. Yet despite the fact that Lieberman's focus was almost exclusively on scholarship and not on religious developments in the Conservative movement, this did not lessen the anger in the Orthodox world at what was regarded as a betrayal on Lieberman's part and a blow to Orthodox attempts to portray the Seminary as a false version of Judaism. Aaron Pechenik recalled that Jacob Levinson, a prominent New York rabbi active in the Mizrachi movement, asked him to organize a meeting of leaders of Mizrachi and Agudat ha- Rabbanim to discuss Lieberman's teaching at the Seminary. According to Pechenik, R. Meir Bar-Ilan, Lieberman's father-in-law who was in New York at the time, explained that he was opposed to what Lieberman was doing, but that his son-in-law felt that he had no choice. In Palestine he simply did not have the economic security that would enable him to devote himself to scholarship. It is indeed true that at the Seminary Lieberman was freed of his financial concerns and his workload was very light, meaning that he was able to focus on scholarly pursuits. In fact, this was the reason Lieberman himself gave Pechenik for remaining there. In addition, in one of Lieberman's letters to Ginzberg from before he came to the Seminary, what stands out is Lieberman's desire to work in an environment conducive to scholarship. Yet it is possible that these were not the only reasons Lieberman chose to join the faculty and continue at the Seminary. -
Politics of Exclusion in Judaism
Politics of Exclusion in Judaism Saul Lieberman and the Orthodox Part 3 In 1959 Lieberman became rector of the Seminary, and one of his responsibilities was "guiding the general religious policy of the institution." Thus, there is certainly justice in the assertion that, whatever his personal religious commitments, Lieberman had become part and parcel of the Conservative movement and was assisting it at the time that the Orthodox were attempting to expose what they regarded as the Conservative's distortions of halakha. Furthermore, there is no question that the leaders of Conservativism were able to use the presence of Lieberman at the Seminary to help legitimize the institution when it was challenged on religious grounds. For example, when Chief Rabbi Herzog came to New York he was willing to meet with some members of the Seminary faculty, but would not enter the building because Kaplan worked there. Finkelstein recalled telling Herzog, "It can't be as bad as you think if [Saul] Lieberman sits on the faculty." The presence of Kaplan at the Seminary was one of many problems mentioned in the following nasty letter Lieberman received: Dear Sir, For the sake of Parnasah and glory you have sold yourself to the Sitra Achra [the other side]. Do you not know that you are lending prestige to Mordecai Kaplan (Yimach Shemo) and to the other Kofrim at the Seminary, as well as to the graduates who are almost in every case M'gulche-Taar and Boale-Niddah? The United States has many Rabbinical Schools where honest young men are studying Torah and developing Talmide-Chachamim. -
Abbreviations and Bibliography
ABBREVIATIONS AND BIBLIOGRAPHY Albeck Hanoch Albeck, Sifah Sidre, Misnah, Seder Zera'im (Jerusalem and Tel Aviv, 1957) Arak. 'Arakin Aruch Alexander Kohut, ed., Aruch Completum, 8 vols. (Vienna 1878-92; second edition, 1926), and Supplementary Volume, ed., Samuel Krauss et al. (Vienna, 193 7) A.Z. 'Abodah Zarah b. Babli, Babylonian Talmud; ben, "son of," as in "Simeon b. Gamaliel" Bacher Wilhelm Bacher, Die Agada der Tannaiten (Strassling, 1903) B.B. Baba' Batra' Beer-Holtzmann G. Beer and 0. Holtzmann, eds., Die Mischna: Text, iiberset::;ung und ausfiihrliche Erkliirung, I. 7-8 Seder Zera'im: Maaserotl Mauser Sheni by Wolfgang Bunte (Berlin, 1962) Bek. Bekhorot Bert Obadiah b. Abraham of Bertinoro, d.c. 1500, Commentary to Mishnah, in Romm edition of Mishnah Bes. Be~ah Bik. Bikkurim Blackman Mishnayoth, I. Order Zeraim. Pointed Hebrew text, English transla tion, introductions, notes ... by Philip Blackman (London, 1955; second edition, New York, 1964) B.M. Baba' Mesi'a' B.Q Baba' Qamma' B.R. Julius Theodor and Chanoch Albeck, eds. Midrasch Bereschit Rabbah (Berlin, 1903-1936) Bunte See Beer-Holtzmann Celsus Aulus Cornelius Celsus. De Medicina, W. G. Spencer, trans. (Cambridge, MA, 1935-1938) Columella Columella. De Re Rustica, trans. H. B. Ash, et al. (London, 1941-1955) D Tosefta, editio princeps (Venice, 1521) Dalman, Arbeit Gustav Dalman, Arbeit und Sitte in Paliistina, 8 vols. (Gutersloh, 1928- 1942) Danby The Mishnah, trans. Herbert Danby (London, 1933) Dem. Dem'ai Deut. Deuteronomy Dorland W. A. N. Dorland, ed., Dorland's Illustrated Medical Dictionary (Philadelphia, 195 7) E Tosefta, MS. Erfurt. See Lieberman. pp. 8-11 Ed. -
Qumran Yaḥad and Rabbinic Ḥăbûrâ
Dead Sea Discoveries 16 (2009) 433–453 brill.nl/dsd Qumran Yaḥad and Rabbinic Ḥăbûrâ: A Comparison Reconsidered1 Steven D. Fraade Department of Religious Studies, Yale University, P.O. Box 208287 451 College Street, New Haven, CT 06520-8287 [email protected] Abstract Since soon after the initial discoveries and publications of the Dead Sea Scrolls, scholars have compared the yahaḍ of the scrolls with the hạ bûrâ̆ of early rabbinic literature and sought to establish a historical relationship and developmental pro- gression between the two types of communal organization. Th e present article reviews select but representative examples from such scholarship, seeking to reveal their underlying presumptions and broader implications, while questioning whether the available evidence allows for the sorts of sociological comparisons and historical reconstructions that they adduce. Keywords Essenes, hạ bûrâ̆ , historiography, history of scholarship, Pharisees, rabbinic literature, yahaḍ 1. Introduction In the fi rst scholarly announcement of the discovery of the Dead Sea Scrolls, William F. Albright, having seen only four scrolls, presciently wrote early in 1948: 1 Th is article began as a paper at the Society of Biblical Literature, 2007 Annual Meeting, San Diego, CA, November 18, 2007. I wish to acknowledge the gener- ous and sage assistance of the following colleagues in preparing this article for publication: John Collins, Yair Furstenberg, Yonder Gillihan, and Charlotte Hempel. © Koninklijke Brill NV, Leiden, 2009 DOI: 10.1163/156851709X474012 434 S. D. Fraade / Dead Sea Discoveries 16 (2009) 433–453 It is easy to surmise that the new discovery will revolutionize intertes- tamental studies, and that it will soon antiquate all present handbooks on the background of the New Testament and on the textual criticism and interpretation of the Old Testament.2 Th e absence of any mention of early rabbinic literature as a fi eld that might be aff ected by the new-found scrolls was not a mere oversight. -
Jews and Mormons: Two Houses of Israel Frank J. Johnson and Rabbi William J
BYU Studies Quarterly Volume 41 Issue 4 Article 4 10-1-2002 Jews and Mormons: Two Houses of Israel Frank J. Johnson and Rabbi William J. Leffler David E. Bokovoy Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Bokovoy, David E. (2002) "Jews and Mormons: Two Houses of Israel Frank J. Johnson and Rabbi William J. Leffler," BYU Studies Quarterly: Vol. 41 : Iss. 4 , Article 4. Available at: https://scholarsarchive.byu.edu/byusq/vol41/iss4/4 This Book Review is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Bokovoy: <em>Jews and Mormons: Two Houses of Israel</em> Frank J. Johnson frank J johnson and rabbi william J leffler ca 0 jews and Morcormonsmormonsmons two houses of israel 0 hoboken new york ktavkeav publishing 2000 X M M by E bokovoy reviewed david M C n addition to everything else they do words can be ambassadors of iingoodwill spreading the messages ofa culture 1 this statement by joseph lowin the director of cultural services at the national foundation for jewish culture coincides with the thesis of jews and Morcormonsmormonsmons two houses of israel jews need to know more about mormonism and cormonsmormons about judaism 131 the authors frank J johnson a mormon high priest and william J leffler a jewish rabbi undertake to explain the differences and similarities -
Towards a Phenomenological Existentialism in the Rabbinic Law of Beit Hillel
135 “If I am here, then all is here”: Towards a Phenomenological Existentialism in the Rabbinic Law of Beit Hillel By: HILLEL E. BRODER and MOSHE L. LAX “Subjective reflection turns in towards subjectivity, wanting in this inner absorption to be truth’s reflection, and in such a way that…where objectivity was brought forward and subjectivity disappeared, so here subjectivity itself is what is left and objectivity what vanishes.” —Soren Kierkegaard1 “If I am here, then all is here.” —Hillel 2 Perhaps the most central name in rabbinic antiquity, Hillel (c. 60 B.C.E. to c. 20 C.E.) and his affiliated mishnaic and talmudic school (“Beit Hil- lel”) of nearly four centuries figure predominantly in both aggadic ideals and normative legal decisions within the rabbinic textual tradition. Hillel’s school is principal in Mishnaic debates and enjoys victory as the dominant rabbinic voice in the majority of over 350 legal disputes.3 In traditional 1 Concluding Unscientific Postscript to the Philosophical Crumbs ed. Alastair Hannay (Cambridge: Cambridge UP, 2009), 165. 2 bSukka, 53a. 3 Standard readings of Beit Hillel initialize the house’s genealogy and extend it through 356 C.E. with the death of Hillel II; see most recently Binyamin Lau, The Sages, Vol. 1 (Maggid, 2010), 203–239; Alfred J. Kolatch, Masters of the Talmud: Their Lives and Views (JD Books, 2003), 220. Most significant scholarly opposi- tion to such a traditional theory can be found in Louis Ginzberg “Significance of the Halacha,” On Jewish Law and Lore (Atheneum, 1970). Ginzberg argues that Hillel and Shammai were, in fact, the final Pair (zug) or “preeminent figures” of legal liberalism and conservatism, respectively, who “figured as the last in the period that began with the first Pair, Jose ben Joezer and Jose ben Johanan” (90) referenced in mAbot 1:4–12. -
The Talmud--A Gateway to the Common Law
Case Western Reserve Law Review Volume 3 Issue 1 Article 4 1951 The Talmud--A Gateway to the Common Law Charles Auerbach Follow this and additional works at: https://scholarlycommons.law.case.edu/caselrev Part of the Law Commons Recommended Citation Charles Auerbach, The Talmud--A Gateway to the Common Law, 3 W. Rsrv. L. Rev. 5 (1951) Available at: https://scholarlycommons.law.case.edu/caselrev/vol3/iss1/4 This Article is brought to you for free and open access by the Student Journals at Case Western Reserve University School of Law Scholarly Commons. It has been accepted for inclusion in Case Western Reserve Law Review by an authorized administrator of Case Western Reserve University School of Law Scholarly Commons. 1951] The Talmud - A Gateway To The Common Law Charles Auerbach JEWISH LAW has its source in the Divine Commandments, precepts and ordinances given to the children of Israel through Moses at Mt. Sinai and called the Torah (Torah M'Sinai). In Hebrew, these five books of Moses are referred to as Torah Shebiktab (the written law). They constitute the bedrock of all Jewish law. These commandments, precepts and ordinances as set forth in the written law are enunciatory in nature and required much interpretation. There evolved, therefore, through the many generations, a great mass of oral teachings interpreting these laws, so multifarious as to require orderly arrange- ment. The work of assem- CHARLEs AUERBACH (A.B., 1920, LLB., bling this vast accumula- 1922, Western Reserve University) is a prac- tion of laws and traditions ricing attorney in Cleveland, a member of the faculty of Cleveland-Marshall Law School, and was begun by the great and chairman of the Court of Conciliation and noble expounder of the Arbitration of the Cleveland Jewish Comma- law, Hillel, about 200 B.C. -
The Polis Yuhsb.Org Volume Three
The Polis yuhsb.org Volume Three EDITORS Noam Putterman ’18 David Tanner ’18 FACULTY ADVISOR Dr. Seth Taylor Principal for General Studies The Polis The Centennial Series: Volume Three Editors: Noam Putterman (’18) and David Tanner (’18) Faculty Advisor: Dr. Seth Taylor Principal for General Studies, YUHSB CONTENTS Introduction: A Brief Thought on the Study of History 1 Rabbi Michael Taubes Ideological Indoctrination and the Social Media Solution 3 Noam Mayerfeld (’19) Israel’s History: A Catalyst for Innovation 11 Ariel Retter (’19) Jews and Booze: A Look at Jewish Responses to Prohibition 17 Mr. Murray Sragow The Flux of Values 26 Nadav Heller (’19) Welcome to Mars: The New Space Race 34 Eli Lichtenstein (’19) An Introduction to Solomon Ibn Gabirol 40 Rabbi Mordechai Brownstein The Legend of the Golem 51 Micha’el Shloush (’19) Introduction: A Brief Thought on the Study of History Rabbi Michael Taubes Towards the very end of the Chumash, in Parashas Ha’azinu, the pasuk states, “Zechor yemos olam, binu shenos dor va-dor”—Remember the bygone days, understand the years of generation after generation (Devarim 32:7). With these words, the Torah seems to be telling us that it is appropriate to be aware of what has transpired before us, to ponder what has happened in history, to consider the experiences of those who lived in generations gone by. While one might study history out of a sense of curiosity, out of an appreciation of an exciting story, or out of a quest for general knowledge, the Torah here indi- cates that there is a more profound goal, namely, to assimilate the message that the past is relevant to us in the present.