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[Thing One!] Oh the Places He Went! Yes, There Really Was a Dr
There’s Fun to Be Done! [Thing One!] Oh The Places He Went! Yes, there really was a Dr. Seuss. He was not an official doctor, but his Did You Know? prescription for fun has delighted readers for more than 60 years. The proper pronunciation of “Seuss” is Theodor Seuss Geisel (“Ted”) was actually “Zoice” (rhymes with “voice”), being born on March 2, 1904, in a Bavarian name. However, due to the fact Springfield, Massachusetts. His that most Americans pronounced it father, Theodor Robert, and incorrectly as “Soose”, Geisel later gave in grandfather were brewmasters and stopped correcting people, even quipping (joking) the mispronunciation was a (made beer) and enjoyed great financial success for many good thing because it is “advantageous for years. Coupling the continual threats of Prohibition an author of children’s books to be (making and drinking alcohol became illegal) and World associated with—Mother Goose.” War I (where the US and other nations went to war with Germany and other nations), the German-immigrant The character of the Cat in “Cat in the Hat” Geisels were targets for many slurs, particularly with and the Grinch in “How the Grinch Stole regard to their heritage and livelihoods. In response, they Christmas” were inspired by himself. For instance, with the Grinch: “I was brushing my were active participants in the pro-America campaign of teeth on the morning of the 26th of last World War I. Thus, Ted and his sister Marnie overcame December when I noted a very Grinch-ish such ridicule and became popular teenagers involved in countenance in the mirror. -
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. -
Yeshiva University • Rosh Hashana To-Go • Tishrei 5769
1 YESHIVA UNIVERSITY • ROSH HASHANA TO-GO • TISHREI 5769 Dear Friends, ראש השנה will enhance your ספר It is my sincere hope that the Torah found in this virtual (Rosh HaShana) and your High Holiday experience. We have designed this project not only for the individual, studying alone, but also for a a pair of students) that wishes to work through the study matter together, or a group) חברותא for engaged in facilitated study. להגדיל תורה With this material, we invite you, wherever you may be, to join our Beit Midrash to enjoy the splendor of Torah) and to discuss Torah issues that touch on) ולהאדירה contemporary matters, as well as issues rooted in the ideals of this time of year. We hope, through this To-Go series, to participate in the timeless conversations of our great sages. בברכת כתיבה וחתימה טובה Rabbi Kenneth Brander Dean, Yeshiva University Center for the Jewish Future Richard M Joel, President, Yeshiva University Rabbi Kenneth Brander, Dean, Center for the Jewish Future Rabbi Robert Shur, General Editor Ephraim Meth, Editor Copyright © 2008 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 413, New York, NY 10033 [email protected] • 212.960.5400 x 5313 2 YESHIVA UNIVERSITY • ROSH HASHANA TO-GO • TISHREI 5769 Table of Contents Rosh Hashana 2008/5769 The Mitzvah of Shofar: Who’s Listening? Rabbi Reuven Brand The Teshuvah Beyond Teshuvah Rabbi Daniel Z. Feldman Rosh HaShanah's Role as the Beginning of a New Fiscal Year and How It Affects Us Rabbi Josh Flug Aseret Yemei Teshuva: The Bridge Between Rosh Hashana and Yom Kippur Rabbi Shmuel Hain The Music of the Yamim Noraim Cantor Sherwood Goffin Selected Minhagim of Rosh Hashana Rabbi Avrohom Gordimer The Personal and Collective Journey to Har haMoria Mrs. -
Representation of Race in Children's Picture Books and How Students Respond to Them
St. John Fisher College Fisher Digital Publications Education Masters Ralph C. Wilson, Jr. School of Education 8-2011 Representation of Race in Children's Picture Books And How Students Respond to Them Emily Conley St. John Fisher College Follow this and additional works at: https://fisherpub.sjfc.edu/education_ETD_masters Part of the Education Commons How has open access to Fisher Digital Publications benefited ou?y Recommended Citation Conley, Emily, "Representation of Race in Children's Picture Books And How Students Respond to Them" (2011). Education Masters. Paper 47. Please note that the Recommended Citation provides general citation information and may not be appropriate for your discipline. To receive help in creating a citation based on your discipline, please visit http://libguides.sjfc.edu/citations. This document is posted at https://fisherpub.sjfc.edu/education_ETD_masters/47 and is brought to you for free and open access by Fisher Digital Publications at St. John Fisher College. For more information, please contact [email protected]. Representation of Race in Children's Picture Books And How Students Respond to Them Abstract This study examined how race is represented in children's picture bokos and how students reacted to those representations. Research was conducted in a child care center. Data was collected through field observations, interviews, questionnaires, and audio recordings. The findings showed that the students are familiar with multicultural texts and are able to point out differences among characters and cultures. However, the students did not analyze the text from a critical standpoint. In order for students to use critical literacy, educators must understand it and incorporate it into their classrooms. -
Reading the Past: Historical Antecedents to Contemporary Reading Methods and Materials
Reading Horizons: A Journal of Literacy and Language Arts Volume 49 Issue 1 October/November 2008 Article 4 10-2008 Reading the Past: Historical Antecedents to Contemporary Reading Methods and Materials Arlene Barry Follow this and additional works at: https://scholarworks.wmich.edu/reading_horizons Part of the Education Commons Recommended Citation Barry, A. (2008). Reading the Past: Historical Antecedents to Contemporary Reading Methods and Materials. Reading Horizons: A Journal of Literacy and Language Arts, 49 (1). Retrieved from https://scholarworks.wmich.edu/reading_horizons/vol49/iss1/4 This Article is brought to you for free and open access by the Special Education and Literacy Studies at ScholarWorks at WMU. It has been accepted for inclusion in Reading Horizons: A Journal of Literacy and Language Arts by an authorized editor of ScholarWorks at WMU. For more information, please contact wmu- [email protected]. Reading the Past • 31 Reading the Past: Historical Antecedents to Contemporary Reading Methods and Materials Arlene L. Barry, Ph.D. University of Kansas, Lawrence, Kansas Abstract This article addresses the International Reading Association’s foun- dational knowledge requirement that educators recognize histori- cal antecedents to contemporary reading methods and materials. The historical overview presented here highlights the ineffective methods and restrictive materials that have been discarded and the progress that has been made in the development of more effective and inclusive reading materials. In addition, tributes are paid to seldom-recognized innovators whose early efforts to improve read- ing instruction for their own students resulted in important change still evident in materials used today. Why should an educator be interested in the history of literacy? It has been frequently suggested that knowing history allows us to learn from the past. -
FIRES in the MIRROR: ,:Crown Heights, ··Brooklyn and Other Identities
From Smith, Fires in the Mirror (1997) - ...·· --~ ~ .. FIRES IN THE MIRROR: ,:Crown Heights, ··Brooklyn and Other Identities BY ANNA DEAVERE SMITH * DRAMATISTS* . PLAY SERVICE INp. Photo by William Gibson/Martha Swope Associates A scene from the New York Shakespeare Festival production of"Fifes in - the Mirror: Crown Heights, Brook.lyn and Other.Identities." Set design by James Youmans. !;"' TABLE OF CONTENTS FIRES IN THE MIRROR: CROWN HEIGHTS, BROOKLYN AND OTHER IDENTITES is part of a series developed by Anna Deavere Smith called ON THE ROAD: A SEARCH FOR .·IDENTITY 9 AMERICAN CHARACTER. The Crown Heights material in NTOZAKE SHANGE-The Desert 11 FIRES IN THE MIRROR was created for and performed as .·ANONYMOUS LUBAVITCHER WOMAN_.... Static 13 part of George C. Wolfe's Festival of New Voices at the New GEORGE C. WOLFE- 101 Dalmatians 17 York Shakespeare Festival Uoanne Akalaitis, Artistic Director), in New York City, in December, 1991. It was dfrected by MIRRORS 21 Christopher Ashley; the scene design Wa.S by James Youmans; AA,RON M~ :PERNSTEIN...,.. Mirron and Distortions 23 the costume design was by Candice ~Donhelly; the lighting de sign was by Debra J Kletter; the music was composed by Jo HAIR 25 seph Jarman and the production stage manager was Karen ·ANONYMOUS GIRL- Look.in the Mirror 27 Moore. The show wa8 performed by Anna Deavere Smith. .· THE REVEREND AL SHARPTON-Me and James's Thing 29 RNKAH SIEGAL-Wigs 33 RACE 37. ANGEIADAVIS ..... Rope 39 · RHYTI1M 45 . MONIQUE "BIG MO"MATTHEWS.~ Rhythm and Poetry 47 SEVEN VERSES 52 LEONARD JEFFRIES- Roots 53 LETIY C01TIN POGREBIN_;_ Near Enoligh to Reach 61 ·... -
Personal Growth in Judaism I
PERSONAL GROWTH IN JUDAISM I Scaling the Internal Alps f asked to list the concepts with which Judaism is normally associated, we might Isuggest Sabbath observance, dietary restrictions, the Land of Israel, circumcision, and a variety of other ideals and mitzvot specific to the Jewish eligion.r There is, however, a concept that is common to many peoples and cultures which occupies a central place in Judaism: personal growth. Judaism’s comprehensive and unique approach to personal growth is grounded in a Divine mandate to strive to perfect one’s character. There are two Morasha classes that explore the Jewish approach to personal growth. This first class will discuss the centrality of personal growth in Judaism and explore the nature of the “personal growth” that the Torah calls for human beings to attain. The second class will explore the practical side of personal growth: how to pursue it and how to attain it. How does personal development and growth, embraced by many societies, play a central role in Judaism? What is unique about the Jewish approach to personal growth? In which areas is a person expected to achieve personal growth? Who is the ultimate role model to guide our personal growth? What is the ideal to strive for in our personal growth and development? 1 Personal Growth & Development PERSONAL GROWTH IN JUDAISM I Class Outline: Introduction. Scaling the Internal Alps Section I. The Centrality of Personal Growth in Judaism Section II. The Uniqueness of the Jewish Approach to Personal Growth Part A. Character Development and Personal Ethics are Divinely Based Part B. -
Rabbi Elliot N. Dorff Modest Communication Question
1 CJLS OH 74.2019α Rabbi Elliot N. Dorff Modest Communication Approved, June 19, 2019 (20‐0‐0). Voting in favor: Rabbis Pamela Barmash, Noah Bickart, Elliot Dorff, Baruch Frydman‐Kohl, Susan Grossman, Judith Hauptman, Joshua Heller, Jeremy Kalmanofsky, Jan Kaufman, Gail Labovitz, Amy Levin, Daniel Nevins, Micah Peltz, Avram Reisner, Robert Scheinberg, David Schuck, Deborah Silver, Ariel Stofenmacher, Iscah Waldman, Ellen Wolintz Fields. Question: How can a Jew promote oneself professionally and socially without violating Jewish norms of modesty (tzi’ni’ut) in communication? Put another way, in light of the fact that in social media people actively seek affirmation (likes, shares, etc.) for their posts and the fact that some jobs even require the generation of such quantifiable affirmations, how can and should a Jew living in this social and professional environment participate in it while still observing traditional Jewish norms regarding modest speech? Answer: Introduction Now that our colleagues, Rabbis David Booth, Brukh Frydman‐Kohl, and Ashira Konisgburg have completed their rabbinic ruling on modesty in dress,1 I intend in this responsum to continue their work in a related area, modesty in communication. In a companion responsum, I will also discuss harmful communication. In this responsum in particular it is important to note at the outset that many of the norms that are discussed could be understood, on the positive end of the spectrum, as either laws obligating a particular form of behavior or, in contrast, as aspirational modes of behavior (middat hassidut), and, on the negative end of the spectrum, some will straddle the line between legally prohibited and permitted but discouraged. -
Teachers╎ Muted Voices
Journal of Pedagogy, Pluralism, and Practice Volume 2 | Issue 1 Article 6 Fall 2000 Teachers’ Muted Voices Carol V. Lloyd Follow this and additional works at: https://digitalcommons.lesley.edu/jppp Recommended Citation Lloyd, Carol V. (2000) "Teachers’ Muted Voices," Journal of Pedagogy, Pluralism, and Practice: Vol. 2 : Iss. 1 , Article 6. Available at: https://digitalcommons.lesley.edu/jppp/vol2/iss1/6 This Article is brought to you for free and open access by DigitalCommons@Lesley. It has been accepted for inclusion in Journal of Pedagogy, Pluralism, and Practice by an authorized editor of DigitalCommons@Lesley. For more information, please contact [email protected]. Lloyd: Teachers’ Muted Voices 41 Teachers' Muted Voices Carol V. Lloyd, University of Nebraska at Omaha [email protected] Introduction Graduate students in education are typically classroom teachers. As such, they relate the content of their graduate education to their daily lives in schools. While recently teaching a graduate class that focussed on literacy instruction from a holistic perspective, the students/teachers continually talked about how their beliefs about teaching did not match what they were allowed and expected to teach. Optimal reading instruction in this country has been perceived as implementing a basal reading program (what many of us knew as the "Dick and Jane" series). One consequence of this belief has been the "deskilling" of teachers (Shannon, 1989), treating teachers as technicians who implement curricula rather than as decision-making professionals (Apple, 1995; Spring, 1998). But this attitude of teachers as non-professionals goes beyond reading instruction and pervades most of the school day (McLaren, 1989). -
Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions. -
Kabbalah, and the Popular Culture Industry
The 10th IGSSCI (International Graduate Students and Scholars’ Conference in Indonesia) NEW MEDIA AND THE CHANGING SOCIAL LANDSCAPE OF CONTEMPORARY SOCIETIES: How are new media reshaping the whole aspects of life of contemporary societies? Volume 2019 Conference Paper Kabbalah, and the Popular Culture Industry: Exploring Identity and Spiritual Satisfaction Nurhairunnisa Master Student Center for Religious and Cross-Cultural Studies Gadjah Mada University Abstract Todays popular culture is a part of global culture. Kabbalah, a form of popular spirituality derived from orthodox Jewish mysticism has gained popularity because of its association with the activists and celebrities in the pop culture industries. This paper examines the influence of this organization, which is still mysterious, through the public image of the spirituality of pop culture actors who became followers of Kabbalah and express their identity in the implied meanings contained in music and lyrics of the song and as the media to express those feeling, thought, or social and religious experince, also how popular culture as a criticism of religious institutions. In strengthening and deepening this research, will applies social and phenomenological approach as my theoretical framework to make a deep analysis in this topic. This study is important Corresponding Author: to give alternative perspectives to pop culture and the media as inseparable linked Nurhairunnisa to identity, culture, politic, religion and gender which is related to common society Received: 14 July 2019 nowadays. Accepted: 29 July 2016 Published: 4 August 2019 Keywords: Judaism Mysticism, Kabbalah, Music & Song Lyrics, Media, Popular Culture Publishing services provided by Knowledge E Nurhairunnisa. This article is distributed under the terms of the Creative Commons 1. -
Maybe It's Not So Weird, After All Page 1 of 7 Jewishjournal.Com 12/7
JewishJournal.com Page 1 of 7 2007-12-07 Maybe it's not so weird, after all Reconsidering L.A.'s most controversial un-synagogue, the Kabbalah Centre By Rob Eshman, Editor-in-Chief The first time I visited the Kabbalah Centre, I thought it was weird. The congregants all wore white; the man on the bimah called out letters of the Hebrew alphabet ("Alef to bet to taph!"); the letters themselves were displayed in massive typeface on posters around the sanctuary. At certain moments in the Shabbat service, congregants circled their arms around their heads, like background dancers in a music video. And when the Torah came out, everybody held their hands out with their palms up, to, as the man standing next to me explained, "Receive the Light." My wife was there, too, upstairs in the women's section. She whispered something to a friend during the rabbi's sermon, and someone on the other side of her hissed, "Shh!" It was comedian Sandra Bernhard. Weird? It all seemed to me a cross between Scientology and Hebrew school -- full of glassy-eyed acolytes who knew more about multilevel marketing than Torah. Two weeks ago, I went back. And what I found and what I felt shocked me: I liked it. That's right, I liked it. I had been reading Jody Myers' (photo, left) just-released book, "Kabbalah and the Spiritual Quest: The Kabbalah Centre in America" (Praeger, $49.95), and it is the book's great strength that it forces a second and third look at a group that the great majority of mainstream Jewry finds suspicious, aberrant, fraudulent -- even dangerous.