DOCSLIB.ORG

Faith Within Reason, and Without Adam Friedmann the Parshah Introduces Us to the He Began to Stray in His Thinking (From Was Never Destined to Have Children

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Faith Within Reason, and Without Adam Friedmann the Parshah Introduces Us to the He Began to Stray in His Thinking (From Was Never Destined to Have Children בס“ד Parshat Lech Lecha 11 Cheshvan, 5777/November 12, 2016 Vol. 8 Num. 10 This issue is sponsored by Jeffrey and Rochel Silver in memory of their dear friend, Moe Litwack z”l Faith Within Reason, and Without Adam Friedmann The parshah introduces us to the he began to stray in his thinking (from was never destined to have children. spiritual greatness of Avraham Avinu the idolatry of his surroundings) while However, Ramban (ibid. 15:2) notes that and recounts many of the trials that he was still small and began thinking part of Avraham’s concern stemmed he faced, as well as several day and night… And his heart strayed from his advanced age. Perhaps he interactions that he had with G-d. and understood until he comprehended didn’t merit the miracle required to have Only in the penultimate encounter, the path of truth and understood the a child at that stage. And yet, G-d which describes the brit bein habetarim route of justice using his correct promises that a direct child of Avraham (covenant between the parts) does intellect. And he knew that there is only will inherit him. It is in this moment Avraham speak. Responding to a one G-d and He conducts the spheres that the rational nature of Avraham’s promise from G-d, “I am your and He created everything, and there faith is challenged. In order to maintain protector, your reward is very isn’t any G-d in existence except Him.” his belief in G-d’s promise, Avraham great” (Bereishit 15:1), Avraham It was based on this awareness and the would need to abandon, at least in this expresses concern about his lack of conviction in the truth of his detail, his rational assumptions and progeny: “My Lord G-d, what can you philosophical analyses that Avraham move forward purely on the basis of his give me? I go childless…” (ibid. 15:2). began his early efforts of convincing trust in G-d. And this is precisely what G-d responds by reassuring Avraham others of the truth of G-d. Presumably, he does. Rabbi Samson Raphael Hirsch that his own child, not anyone else, Avraham held fast in this (ibid. 15:6) explains that the term “belief will inherit him. He then takes philosophically based emunah even in G-d” describes a relation which is Avraham outside and invites him to after G-d revealed Himself, and deeper than just the intellectual “belief count the stars, if he can, affirming throughout the early trials we find in of” something and relates to a that his descendants would be just as the parshah. In leaving his homeland relationship of trust. It is this new facet numerous. The sentence following this for Canaan, being forced down to Egypt, of emunah which Avraham discovered. exchange reads, “He believed in G-d and confronting Lot, Avraham displayed and it was considered to him unwavering faith. Indeed, when G-d told In the course of our lives as religious righteousness” (Ibid. 15:6, translated him that his descendants would inherit people, both approaches to emunah according to Rashi). The implication is the land, he did not question, and he seem valid and important. On the one that Avraham fortified himself with responded with joy and sacrifices (ibid. hand, one may seek to intellectualize new emunah at this point, and this 12:7-8, 13:14-18). Why then, in the faith in order to grasp it more tangibly was considered a credit to him. What exchange described above, did Avraham in the mind, and communicate it to exactly was this new facet of emunah suddenly emphasize his current lack of others. On the other hand, certain which Avraham, who by this point had children? moments require us to step outside of already seemingly proven his complete the rational, and to stake our faith on faith, gained? The commentators expend great effort the bonds of love and trust which typify to explain the precise nature of G-d’s relationship with Klal Yisrael. The details of the first 75 years of Avraham’s thought process. One facet is Avraham’s life are famously missing highlighted by several commentators: [email protected] from the Torah. The Rambam (Hilchot Avraham did not think it was Avodah Zarah 1:3) describes reasonable for him to expect to have Avraham’s recognition of G-d in the children. In explaining G-d’s emphasis midst of the pagans of Ur Kasdim as a on counting the stars, Rashi (ibid. 15:5) kind of philosophical awakening: “As cites a midrash that Avraham had soon as this mighty one was weaned concluded, based on astrology, that he OUR BEIT MIDRASH ROSH BEIT MIDRASH ABBI ORDECHAI ORCZYNER R M T SGAN ROSH BEIT MIDRASH RABBI JONATHAN ZIRING AVREICHIM DAM RIEDMANN ARON EREZ A F , Y P CHAVERIM EZER DIENA, NADAV GASNER, RYAN JENAH, SHIMMY JESIN, ELISHA KELMAN, BJ KOROBKIN, AVI MENZELEFSKY, RONI PEREZ, YOEL RIABOY, MORDECHAI ROTH, EZRA SCHWARTZ, DAVID SUTTNER, DAVID TOBIS, DAVID ZARKHINE Find our upcoming shiurim on-line at WOMEN’S BEIT MIDRASH RS RA IRING RS LLIEZRA EREZ www.torontotorah.com M . O Z , M . E P CHAVEROT YAKIRA BEGUN, NOA BORDAN, MAYTAL CUPERFAIN, LEORA KARON, RIVKA SAVAGE, KAYLA SHIELDS, ARIELA SNOWBELL, SARAH WAPNER We are grateful to Continental Press 905-660-0311 Book Review: B’Malchut haKedushah (The World of R’ Yaakov Friedman) Yaron Perez B’Malchut haKedushah the general population rather than in framework. The reader recognizes the Bikkur b’Heichalo shel ha’Admor an enclave of Chasidim, and to this blend of Hasidism and Zionism found meiHosiatin: Admor Tzioni b’Tel Aviv day his home functions as a in the Beit Midrash of Ruzhin, and The World of Rabbi Yaakov synagogue in central Tel Aviv. then in the thought of Rabbi Yaakov Friedman: a Chasidic-Zionist Leader Friedman. Along the way, Rabi in Tel Aviv Rabbi Yaakov Friedman produced Brandes also describes the piety of Rabbi Yehudah Brandes Ohalei Yaakov, a book of speeches on Rabbi Friedman, as well as his general Tevunot, 2006 the weekly Torah portion presenting worldview. He provides many citations Ruzhiner Chasidic insights relating to from Ohalei Yaakov to illustrate his The Admor of Hosiatin the parshah, general world affairs, and points. B’Malchut haKedushah offers a look developments in Eretz Yisrael into the life and thought of one of the specifically. Chasidism and Zionism great and unique Admorim (leaders of Few books emphasize the strong chassidic sects) of recent times: Rabbi The Book connection between Chasidism and Yaakov Friedman of Hosiatin. The book In general, books on Chasidism tend to Zionism; indeed, there have been lays out the fundamental philosophy of lay out general Chasidic ideas, or to attempts to conceal this connection in the Admor of Hosiatin, whose base of focus on the biography of a particular recent generations, among the operations was in Tel Aviv in the years Admor. Uniquely, Rabbi Brandes descendants of the Chasidim who lived before the Holocaust, and who lived to blends both elements. He provides in Eretz Yisrael before the see the establishment of the State. structured instruction and deep establishment of the State. Even insight into the Chasidic thought of within segments of Ruzhiner The Admor of Hosiatin blended the old the Admor of Hosiatin via analysis of Chasidim, there are those who wish to with the new, and a commitment to h i s Ohalei Yaakov , w h i l e conceal this connection; a censored Torah and Chasidism with a simultaneously including historical edition of Ohalei Yaakov has been relationship with the State and all that information and biography. produced, eliminating the Admor’s surrounded it. In particular, Rabbi statements supporting Zionism and Yaakov of Hosiatin, as well as his In the opening chapters of the book, the State of Israel. But Zionism did predecessor, Rabbi Yisrael of Hosiatin, Rabbi Brandes introduces the reader exist historically within some of the was a Zionist, and an engaged and to the philosophy of Ruzhiner Chasidic streams, and this book is an active supporter of the Mizrachi Hasidism, to enable the reader to important record of that fact. movement. Rabbi Yisrael of Hosiatin understand how the worldview of had settled in central Tel Aviv, among Rabbi Friedman fits into that [email protected] Israel’s Chief Rabbis: Rabbi Betzalel Zolty, Jerusalem Rabbi Mordechai Torczyner Rabbi Yaakov Betzalel Zolty Public Positions 1920 (Poland) – 1982 (Israel) Rabbi Zolty was known for an uncompromising commitment Chief Rabbi (Ashkenazi) of Jerusalem, 1978-1982 to halachah, and a refusal to cater to political authority. In one example, Rabbi Zolty expressed harsh opposition to Biography Rabbi Goren’s leniency in the highly-publicized Langer Sarah Rachel and Moshe Aryeh Zolty ascended from Vitebsk, affair, a complicated case involving the descendants of a Poland to Israel with their six-year-old son, Yaakov Betzalel, woman who had been married to a man who may or may in 1926. They settled in Jerusalem, where young Yaakov not have converted to Judaism. [For more on this debate, Betzalel attended Yeshivat Eitz Chaim, headed by Rabbi Isser see Rabbi J. David Bleich, Contemporary Halakhic Problems Zalman Meltzer and Rabbi Aryeh Levin, and then Yeshivat Vol. 1.] Chevron. He was recognized from an early age as an outstanding and dedicated student, known for studying for In another community controversy, Rabbi Zolty removed the fifteen hours without interruption. kosher certification of the Jerusalem Hilton, as part of a campaign to enforce Shabbat observance at eighteen of the Rabbi Zolty apprenticed with Rabbi Zvi Pesach Frank and city’s “Jewish” hotels.
Load more

Recommended publications
  • Artscroll and More
    ArtScroll and More ArtScroll and More by Marc B. Shapiro Continued from here. 1. As mentioned, I believe that on occasion ArtScroll is unaware that the text it is explaining is a censored text. Sometimes it might even be an internally censored text (i.e., censored by Jews so as to avoid difficulties with the non- Jewish authorities). This same problem is often found with aharonim. How about with rishonim? For example, was Rashi ever misled by an internally censored text? I would hesitate to say so but this is exactly what is suggested by R. Elijah David Rabinowitz-Teomim (the Aderet), though he piously prefaces his .לולי דברי רש”י remarks with the words Sanhedrin 58b states: Resh Lakish said: A heathen who keeps a day of rest, deserves death, for it is written, “And a day and a night they shall not rest” (Gen. 8:22), and a master has said: Their prohibition is their death sentence. Ravina said: Even if he rested on a Monday. that the original version (פשוט) The Aderet sees it as obvious of Ravina’s statement was “Even if he rested on Sunday,” and this was changed to “Monday” due to fear of the Christians.[1] Rashi, however, offers an explanation as to why “Monday” is mentioned, meaning that if the Aderet is correct then even Rashi was misled by the altered text.[2] As part of his explanation on this passage, Rashi also This is the authentic .אחד בשבת ששובתין בו הנוצרים :writes version of Rashi which appears in the early Talmud printings.
    [Show full text]
  • Was the Chasam Sofer Inconsistent? a Review Essay
    239 Setting the Record Straight: Was the Chasam Sofer Inconsistent? A Review Essay By: NOSSON DOVID RABINOWICH In this essay we will discuss claims made in two recent articles, published by two leading scholars, to the effect that the Chasam Sofer was inconsistent and contradicted himself. I will attempt to show that those supposed “contradictions and inconsistencies” are either simply nonexistent or can be properly explained by careful and deliberate analysis of the actual sources and the issues involved. While my respect for Rabbi Moshe Sofer, the late “Chasam Sofer,” of blessed memory, is not merely that reserved for a great rabbi and outstanding scholar, I have endeavored to maintain a balanced and critical approach throughout. Nevertheless I feel it appropriate to note that from my perspective, Rabbi Sofer was a holy rabbi, a saint if you wish, whose towering scholarship in so many areas of Jewish studies was unmatched by his peers or by any rabbi from any subsequent generation. I do not hesitate to apply to him this popular saying: “From R. Moshe [Ben-Maimon; Maimonidies] until [R.] Moshe [Sofer] there was no one of the stature of R. Moshe [Sofer].”1 1 As the halakhic authority of his generation, he was probably more prolific than any other rabbi going back six hundred years, since the leading halakhic authority of the Golden Age in Spain, Rabbi Shlomo ben Aderet. Of R. Sofer’s peers, only Rabbi Yosef Shaul Nathanson, She-elot Sho’el U’Maishiv, was known to have written more responsa. ______________________________________________________ Nosson Dovid Rabinowich is the Mara d'Asra of Beis Medrash Ahavas Torah, a prolific author, and teacher.
    [Show full text]
  • 1 Beginning the Conversation
    NOTES 1 Beginning the Conversation 1. Jacob Katz, Exclusiveness and Tolerance: Jewish-Gentile Relations in Medieval and Modern Times (New York: Schocken, 1969). 2. John Micklethwait, “In God’s Name: A Special Report on Religion and Public Life,” The Economist, London November 3–9, 2007. 3. Mark Lila, “Earthly Powers,” NYT, April 2, 2006. 4. When we mention the clash of civilizations, we think of either the Spengler battle, or a more benign interplay between cultures in individual lives. For the Spengler battle, see Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996). For a more benign interplay in individual lives, see Thomas L. Friedman, The Lexus and the Olive Tree (New York: Farrar, Straus, Giroux, 1999). 5. Micklethwait, “In God’s Name.” 6. Robert Wuthnow, America and the Challenges of Religious Diversity (Princeton, NJ: Princeton University Press, 2005). “Interview with Robert Wuthnow” Religion and Ethics Newsweekly April 26, 2002. Episode no. 534 http://www.pbs.org/wnet/religionandethics/week534/ rwuthnow.html 7. Wuthnow, America and the Challenges of Religious Diversity, 291. 8. Eric Sharpe, “Dialogue,” in Mircea Eliade and Charles J. Adams, The Encyclopedia of Religion, first edition, volume 4 (New York: Macmillan, 1987), 345–8. 9. Archbishop Michael L. Fitzgerald and John Borelli, Interfaith Dialogue: A Catholic View (London: SPCK, 2006). 10. Lily Edelman, Face to Face: A Primer in Dialogue (Washington, DC: B’nai B’rith, Adult Jewish Education, 1967). 11. Ben Zion Bokser, Judaism and the Christian Predicament (New York: Knopf, 1967), 5, 11. 12. Ibid., 375.
    [Show full text]
  • Exporting Zionism
    Exporting Zionism: Architectural Modernism in Israeli-African Technical Cooperation, 1958-1973 Ayala Levin Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy under the Executive Committee of the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2015 © 2015 Ayala Levin All rights reserved ABSTRACT Exporting Zionism: Architectural Modernism in Israeli-African Technical Cooperation, 1958-1973 Ayala Levin This dissertation explores Israeli architectural and construction aid in the 1960s – “the African decade” – when the majority of sub-Saharan African states gained independence from colonial rule. In the Cold War competition over development, Israel distinguished its aid by alleging a postcolonial status, similar geography, and a shared history of racial oppression to alleviate fears of neocolonial infiltration. I critically examine how Israel presented itself as a model for rapid development more applicable to African states than the West, and how the architects negotiated their professional practice in relation to the Israeli Foreign Ministry agendas, the African commissioners' expectations, and the international disciplinary discourse on modern architecture. I argue that while architectural modernism was promoted in the West as the International Style, Israeli architects translated it to the African context by imbuing it with nation-building qualities such as national cohesion, labor mobilization, skill acquisition and population dispersal. Based on their labor-Zionism settler-colonial experience,
    [Show full text]
  • Fine Judaica, to Be Held May 2Nd, 2013
    F i n e J u d a i C a . printed booKs, manusCripts & autograph Letters including hoLy Land traveL the ColleCtion oF nathan Lewin, esq. K e s t e n b au m & C om pa n y thursday, m ay 2nd, 2013 K est e n bau m & C o m pa ny . Auctioneers of Rare Books, Manuscripts and Fine Art A Lot 318 Catalogue of F i n e J u d a i C a . PRINTED BOOK S, MANUSCRIPTS, & AUTOGRAPH LETTERS INCLUDING HOLY L AND TR AVEL THE COllECTION OF NATHAN LEWIN, ESQ. ——— To be Offered for Sale by Auction, Thursday, May 2nd, 2013 at 3:00 pm precisely ——— Viewing Beforehand: Sunday, April 28th - 12:00 pm - 6:00 pm Monday, April 29th - 12:00 pm - 6:00 pm Tuesday, April 30th - 10:00 am - 6:00 pm Wednesday, May 1st - 10:00 am - 6:00 pm No Viewing on the Day of Sale This Sale may be referred to as: “Pisgah” Sale Number Fifty-Eight Illustrated Catalogues: $38 (US) * $45 (Overseas) KestenbauM & CoMpAny Auctioneers of Rare Books, Manuscripts and Fine Art . 242 West 30th street, 12th Floor, new york, NY 10001 • tel: 212 366-1197 • Fax: 212 366-1368 e-mail: [email protected] • World Wide Web site: www.Kestenbaum.net K est e n bau m & C o m pa ny . Chairman: Daniel E. Kestenbaum Operations Manager: Jackie S. Insel Client Accounts: S. Rivka Morris Client Relations: Sandra E. Rapoport, Esq. (Consultant) Printed Books & Manuscripts: Rabbi Eliezer Katzman Ceremonial & Graphic Art: Abigail H.
    [Show full text]
  • Wrestling Demons
    WRESTLING WITH DEMONS A History of Rabbinic Attitudes to Demons Natan Slifkin Copyright © 2011 by Natan Slifkin Version 1.0 http://www.ZooTorah.com http://www.RationalistJudaism.com This monograph is adapted from an essay that was written as part of the course requirements for a Master’s degree in Jewish Studies at the Lander Institute (Jerusalem). This document may be purchased at www.rationalistjudaism.com Other monographs available in this series: Messianic Wonders and Skeptical Rationalists The Evolution of the Olive Shiluach HaKein: The Transformation of a Mitzvah The Question of the Kidney’s Counsel The Sun’s Path at Night Sod Hashem Liyreyav: The Expansion of a Useful Concept Cover Illustration: The Talmud describes how King Solomon spoke with demons. This illustration is from Jacobus de Teramo’s Das Buch Belial (Augsburg 1473). 2 WRESTLING WITH DEMONS Introduction From Scripture to Talmud and Midrash through medieval Jewish writings, we find mention of dangerous and evil beings. Scripture refers to them as Azazel and se’irim; later writings refer to them as sheidim, ruchot and mazikim. All these are different varieties (or different names) of demons. Belief in demons (and the associated belief in witches, magic and occult phenomena) was widespread in the ancient world, and the terror that it caused is unimaginable to us.1 But in the civilized world today there is virtually nobody who still believes in them. The transition from a global approach of belief to one of disbelief began with Aristotle, gained a little more traction in the early medieval period, and finally concretized in the eighteenth century.
    [Show full text]
  • THE IDEA of MODERN JEWISH CULTURE the Reference Library of Jewish Intellectual History the Idea of Modern Jewish Culture
    THE IDEA OF MODERN JEWISH CULTURE The Reference Library of Jewish Intellectual History The Idea of Modern Jewish Culture ELIEZER SCHWEID Translated by Amnon HADARY edited by Leonard LEVIN BOSTON 2008 Library of Congress Cataloging-in-Publication Data Schweid, Eliezer. [Likrat tarbut Yehudit modernit. English] The idea of modern Jewish culture / Eliezer Schweid ; [translated by Amnon Hadary ; edited by Leonard Levin]. p. cm.—(Reference library of Jewish intellectual history) Includes bibliographical references and index. ISBN 978-1-934843-05-5 1. Judaism—History—Modern period, 1750–. 2. Jews—Intellectual life. 3. Jews—Identity. 4. Judaism—20th century. 5. Zionism—Philosophy. I. Hadary, Amnon. II. Levin, Leonard, 1946– III. Title. BM195.S3913 2008 296.09’03—dc22 2008015812 Copyright © 2008 Academic Studies Press All rights reserved ISBN 978-1-934843-05-5 On the cover: David Tartakover, Proclamation of Independence, 1988 (Detail) Book design by Yuri Alexandrov Published by Academic Studies Press in 2008 145 Lake Shore Road Brighton, MA 02135, USA [email protected] www.academicstudiespress.com Contents Editor’s Preface . vii Foreword . xi Chapter One. Culture as a Concept and Culture as an Ideal . 1 Chapter Two. Tensions and Contradiction . 11 Chapter Three. Internalizing the Cultural Ideal . 15 Chapter Four. The Underlying Philosophy of Jewish Enlightenment . 18 Chapter Five. The Meaning of Being a Jewish-Hebrew Maskil . 24 Chapter Six. Crossroads: The Transition from Haskalah to the Science of Judaism . 35 Chapter Seven. The Dialectic between National Hebrew Culture and Jewish Idealistic Humanism . 37 Chapter Eight. The Philosophic Historic Formation of Jewish Humanism: a Modern Guide to the Perplexed .
    [Show full text]
  • צב | עב January Tevet | Sh’Vat Capricorn Saturn | Aquarius Saturn
    צב | עב January Tevet | Sh’vat Capricorn Saturn | Aquarius Saturn Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 | 17th of Tevet* 2 | 18th of Tevet* New Year’s Day Parashat Vayechi Abraham Moshe Hillel Rabbi Tzvi Elimelech of Dinov Rabbi Salman Mutzfi Rabbi Huna bar Mar Zutra & Rabbi Rabbi Yaakov Krantz Mesharshya bar Pakod Rabbi Moshe Kalfon Ha-Cohen of Jerba 3 | 19th of Tevet * 4* | 20th of Tevet 5 | 21st of Tevet * 6 | 22nd of Tevet* 7 | 23rd of Tevet* 8 | 24th of Tevet* 9 | 25th of Tevet* Parashat Shemot Rabbi Menchachem Mendel Yosef Rabbi Moshe ben Maimon Rabbi Leib Mochiach of Polnoi Rabbi Hillel ben Naphtali Zevi Rabbi Shneur Zalman of Liadi Rabbi Yaakov Abuchatzeira Rabbi Yisrael Dov of Vilednik Rabbi Schulem Moshkovitz Rabbi Naphtali Cohen Miriam Mizrachi Rabbi Shmuel Bornsztain Rabbi Eliyahu Eliezer Dessler 10 | 26th of Tevet* 11 | 27th of Tevet* 12 | 28th of Tevet* 13* | 29th of Tevet 14* | 1st of Sh’vat 15* | 2nd of Sh’vat 16 | 3rd of Sh’vat* Rosh Chodesh Sh’vat Parashat Vaera Rabbeinu Avraham bar Dovid mi Rabbi Shimshon Raphael Hirsch HaRav Yitzhak Kaduri Rabbi Meshulam Zusha of Anipoli Posquires Rabbi Yehoshua Yehuda Leib Diskin Rabbi Menahem Mendel ben Rabbi Shlomo Leib Brevda Rabbi Eliyahu Moshe Panigel Abraham Krochmal Rabbi Aryeh Leib Malin 17* | 4th of Sh’vat 18 | 5th of Sh’vat* 19 | 6th of Sh’vat* 20 | 7th of Sh’vat* 21 | 8th of Sh’vat* 22 | 9th of Sh’vat* 23* | 10th of Sh’vat* Parashat Bo Rabbi Yisrael Abuchatzeirah Rabbi Yehudah Aryeh Leib Alter Rabbi Chaim Tzvi Teitelbaum Rabbi Nathan David Rabinowitz
    [Show full text]
  • Fine Judaica
    t K ESTENBAUM FINE JUDAICA . & C PRINTED BOOKS, MANUSCRIPTS, GRAPHIC & CEREMONIAL ART OMPANY F INE J UDAICA : P RINTED B OOKS , M ANUSCRIPTS , G RAPHIC & C & EREMONIAL A RT • T HURSDAY , N OVEMBER 12 TH , 2020 K ESTENBAUM & C OMPANY THURSDAY, NOV EMBER 12TH 2020 K ESTENBAUM & C OMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 115 Catalogue of FINE JUDAICA . Printed Books, Manuscripts, Graphic & Ceremonial Art Featuring Distinguished Chassidic & Rabbinic Autograph Letters ❧ Significant Americana from the Collection of a Gentleman, including Colonial-era Manuscripts ❧ To be Offered for Sale by Auction, Thursday, 12th November, 2020 at 1:00 pm precisely This auction will be conducted only via online bidding through Bidspirit or Live Auctioneers, and by pre-arranged telephone or absentee bids. See our website to register (mandatory). Exhibition is by Appointment ONLY. This Sale may be referred to as: “Shinov” Sale Number Ninety-One . KESTENBAUM & COMPANY The Brooklyn Navy Yard Building 77, Suite 1108 141 Flushing Avenue Brooklyn, NY 11205 Tel: 212 366-1197 • Fax: 212 366-1368 www.Kestenbaum.net K ESTENBAUM & C OMPANY . Chairman: Daniel E. Kestenbaum Operations Manager: Zushye L.J. Kestenbaum Client Relations: Sandra E. Rapoport, Esq. Judaica & Hebraica: Rabbi Eliezer Katzman Shimon Steinmetz (consultant) Fine Musical Instruments (Specialist): David Bonsey Israel Office: Massye H. Kestenbaum ❧ Order of Sale Manuscripts: Lot 1-17 Autograph Letters: Lot 18 - 112 American-Judaica: Lot 113 - 143 Printed Books: Lot 144 - 194 Graphic Art: Lot 195-210 Ceremonial Objects: Lot 211 - End of Sale Front Cover Illustration: See Lot 96 Back Cover Illustration: See Lot 4 List of prices realized will be posted on our website following the sale www.kestenbaum.net — M ANUSCRIPTS — 1 (BIBLE).
    [Show full text]
  • Schedule of Grants Made to Various
    Schedule of Grants Made to Various Philanthropic Institutions [ Year Ended June 30, 2015 ] ORGANIZATION AMOUNT Alvin Ailey Dance Foundation, Inc. 19,930 3S Contemporary Arts Space, Inc. 12,500 Alzheimer’s Disease & Related Disorders Association, Inc. 46,245 A Cure in Our Lifetime, Inc. 11,500 Alzheimer’s Disease and Related Disorders, New York A Torah Infertility Medium of Exchange (ATIME) 20,731 City, Inc. d/b/a CaringKind 65,215 Abraham Joshua Heschel School 397,450 Alzheimer’s Disease Research Foundation d/b/a Cure JEWISH COMMUNAL FUND JEWISH COMMUNAL Abraham Path Initiative, Inc. 42,500 Alzheimer’s Fund 71,000 Accion International 30,000 Alzheimer’s Drug Discovery Foundation 15,100 Achievement First, Inc. 170,000 Am Yisroel Chai Foundation, Inc. 25,036 Achiezer Community Resource Center, Inc. 20,728 Ameinu Our People, Inc. 17,000 Actors Fund of America 47,900 America Gives, Inc. 30,856 Adas Torah 16,500 America-Israel Cultural Foundation, Inc. 25,500 Adler Aphasia Center 14,050 America-Israel Friendship League, Inc. 55,000 Administrators of Tulane Educational Fund 11,500 American Antiquarian Society 25,000 Advanced Learning Institute 10,000 American Associates of Ben-Gurion University of Advancing Human Rights 18,000 the Negev, Inc. 71,386 Advancing Women Professionals and the Jewish American Associates of the Royal Academy Trust, Inc. 15,000 Community, Inc. 25,000 American Association for the Advancement of Science 35,000 Aegis America, Inc. 75,000 American Association of Colleges of Nursing 1,064,797 Afya Foundation of America, Inc. 67,250 American Cancer Society, Inc.
    [Show full text]
  • A Bravery Fiercer Than Death: the 35 Heroes of Gush Etzion Teacher's
    A Bravery Fiercer than Death: The 35 Heroes of Gush Etzion Teacher’s Guide Prepared by Michael Unterberg and Noam Shapiro I. Introduction It may be worthwhile to give the students a general introduction to the film before viewing. Although the film explains the events well, you may want to acquaint yourself with some background information while preparing to show it to students. Elements from section IV can be used for such an introduction, but the section below should provide sufficient context. You can follow this link to print a simple handout if you choose to, or use text with these pictures to make you own handout. Alternatively, students can be presented with Haim Gouri’s poem or Ben-Gurion’s letter to the bereaved parents. The story of the Lamed Hey (thirty five) is a dramatic and tragic episode in the birth if the State of Israel. On January 16th, 1948, 35 young Haganah soldiers—mostly students at the Hebrew University—set out from Jerusalem to bring much needed supplies to the kibbutzim in the besieged Gush Etzion (Etzion Bloc) south of the city. The soldiers were ambushed en route, and, despite fighting valiantly, the entire company was killed prior to reaching their destination. While not as well known outside of Israel, this story played an important role in the national narrative of the young Jewish state. The personal testimonies of the people involved provide a deeper, humanized dimension to this important historical incident. The story was covered in the February 2nd 1948 issue of Time magazine. It read, “The picture was reminiscent of the terrible black & white mass of photographs that had illustrated the war and the war-crimes trials.
    [Show full text]
  • The Universalism of Rav Kook,Book Launch Of
    The Universalism of Rav Kook The Universalism of Rav Kook by Bezalel Naor Copyright © 2018 Bezalel Naor Stereotypes are difficult to overcome. Until recently, the stereotype of Rav Avraham Yitzhak Hakohen Kook (1865-1935) was of a nationalist (perhaps even ultranationalist) who lent his rabbinic aegis to the Zionist enterprise in the first third of the twentieth century. In his seminal work Orot [Lights] (Jerusalem, 1920), the very first section of the book is entitled “Erets Yisrael.” The punchline of the first chapter reads: The expectation of salvation (tsefiyat ha-yeshu‘ah) is the force that preserves exilic Judaism; the Judaism of the Land of Israel is salvation itself (ha-yeshu‘ah ‘atsmah). Thus, Rav Kook placed Israel’s return to its ancestral homeland front and center, and provided it with theological underpinnings sorely lacking in the secular Zionist movement. In this respect, Rav Kook’s bold initiative, courageous and outspoken, at times alienated him from his more conservative-minded rabbinic peers. The Gerrer Rebbe, Avraham Mordechai Alter (1866-1948), wrote in a much publicized letter: The Rav, the Gaon R. Avraham Kook, may he live, is a man of many-sided talents in Torah, and noble traits. Also, it is public knowledge that he loathes money. However, his love for Zion surpasses all limit and he “declares the impure pure and adduces proof to it.”…From this, came the strange things in his books. With the passage of time and the publication of many hitherto suppressed manuscripts, we become increasingly aware of another facet to the extremely complex personality of Rav Kook: the cosmopolitan or universalist.
    [Show full text]