Course Description Fall 2013
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Merry Christmas & Happy Hanukkah!
Merry Christmas & Happy Hanukkah! To celebrate with your family, friends or colleagues, select a Shenkin feast from the packages below. Available for bookings at Shenkin Eatery Surry Hills and Cafe Shenkin Erskineville. Monday to Friday, 10am to 2pm. STANDARD LUNCH BANQUET 27pp min 6 A banquet of signature share plates, sides and dips served with freshly baked pita and falafels Tahini • Pickles Hummus Plates • Spicy Coriander Israeli Salad • Baba Ghanoush Moroccon Carrot • Marinated Eggplant Shakshuka • The Forest Chicken Spears • Sabih Inlcudes one non-alcoholic beverage per person V - Vegetarian VG - Vegan Gluten free options available Something sweet? See our cakes and pastries on display (not included in price pp) LONG LUNCH BANQUET 45pp min 6 ENTREE A selection of 14 signature sides and dips served with freshly baked pita All ingredients are vegan Falafel • Olives Tahini • Pickles Hummus • Shifka Chillies Fennel Slaw • Spicy Coriander Israeli Salad • Baba Ghanoush Moroccon Carrot • Red Cabbage Slaw Marinated Eggplant • Fire Roasted Capsicum MAINS A banquet of our signature mains to share Shenkin style Select one per two people. Shakshuka • Ziva V Chicken Spears • Sabih V Lamb Spears • The Forest VG Whole Snapper • Stuffed Mushroom VG One beverage included per person V - Vegetarian VG - Vegan Gluten free options available Something sweet? See our cakes and pastries on display (not included in price pp) DELUXE BANQUET 65pp min 6 ENTREE A selection of 14 signature sides and dips served with freshly baked pita. Ask for top ups! All ingredients are vegan Falafel • Olives Tahini • Pickles Hummus • Shifka Chillies Fennel Slaw • Spicy Coriander Israeli Salad • Baba Ghanoush Moroccon Carrot • Red Cabbage Slaw Marinated Eggplant • Fire Roasted Capsicum MAINS A banquet of our signature mains to share Shenkin style. -
This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity
This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Hoffman, Ari. 2016. This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:33840682 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity A dissertation presented By Ari R. Hoffman To The Department of English in partial fulfillment of the requirements for the degree of Doctor of Philosophy In the subject of English Harvard University Cambridge, Massachusetts August 15, 2016 © 2016 Ari R. Hoffman All rights reserved. ! """! Ari Hoffman Dissertation Advisor: Professor Elisa New Professor Amanda Claybaugh This Year in Jerusalem: Israel and the Literary Quest for Jewish Authenticity This dissertation investigates how Israel is imagined as a literary space and setting in contemporary literature. Israel is a specific place with delineated borders, and is also networked to a whole galaxy of conversations where authenticity plays a crucial role. Israel generates authenticity in uniquely powerful ways because of its location at the nexus of the imagined and the concrete. While much attention has been paid to Israel as a political and ethnographic/ demographic subject, its appearance on the map of literary spaces has been less thoroughly considered. -
Includes Our Main Attractions and Special Programs 215 345 6789
County Theater 79 PreviewsMARCH – MAY 2012 DAMSELS IN DISTRESS DAMSELS INCLUDES OUR MAIN ATTRACTIONS AND SPECIAL PROGRAMS C OUNTY T HEATER.ORG 215 345 6789 Welcome to the nonprofit County Theater The County Theater is a nonprofit, tax-exempt 501(c)(3) organization. How can you support ADMISSION COUNTY THEATER the County Theater? MEMBER General ..............................................................$9.75 Be a member. Members ...........................................................$5.00 Become a member of the nonprofit County Theater and Seniors (62+) show your support for good Students (w/ID) & Children (<18). ..................$7.25 films and a cultural landmark. See back panel for a member- Matinees ship form or join on-line. Your financial support is tax-deductible. Mon, Tues, Thurs & Fri before 4:30 Make a gift. Sat & Sun before 2:30 .......................................$7.25 Your additional gifts and support make us even better. Your Wed Early Matinee before 2:30 ..........................$5.00 donations are fully tax-deductible. And you can even put your Affiliated Theaters Members* .............................$6.00 name on a bronze star in the sidewalk! You must present your membership card to obtain membership discounts. Contact our Business Office at (215) 348-1878 x117 or at The above ticket prices are subject to change. [email protected]. Be a sponsor. *Affiliated Theaters Members Receive prominent recognition for your business in exchange The County Theater, the Ambler Theater, and the Bryn Mawr Film for helping our nonprofit theater. Recognition comes in a variety Institute have reciprocal admission benefits. Your membership will of ways – on our movie screens, in our brochures, and on our allow you $6.00 admission at the other theaters. -
Mythologizing the Jewish Other in the “Prioress's Tale”
MYTHOLOGIZING THE JEWISH OTHER IN THE “Prioress’s Tale” Barbara Stevenson For a religious system like Christianity to prosper, it must convince members that it is the divinely-sanctioned charter upon which the com- munity is based, and it must adapt to cultural changes over time. These demands create a paradoxical situation: a theology must appear to be a timeless, fixed truth while at the same time reinventing itself as histori- cal events reshape a community. To succeed, such a system needs “plas- ticity,” Raymond Firth’s term for the chameleon-like quality of myth to appear timeless while altering its form to fit new situations.1 As a mytho- logical system, Christianity has its sacred origin in the Gospels’ narratives of Jesus’s crucifixion at the hands of his Roman and Jewish enemies and his subsequent resurrection. For the Christianity of late Antiquity and the Middle Ages, the written legends of saints provided one means of revis- ing the original sacred charter. Surrogates for Jesus, saints re-enacted this mythic origin with their martyrdom and miracles recorded in hagiography and provided variations that depart from the original myth by adapting to changing situations. Ritualistic celebrations of recorded saints’ lives allowed Christians to form a community and an identity separate from the Other who tried to vanquish their Christ and saints.2 In one medieval hagiographical tradition, Christian children—evoking the Christ Child who as an adult would be crucified—became martyrs at the hands of Jews, seen as the medieval descendants of those who participated in the deicide of Jesus Christ. -
1. Figures Derived from Arthur Ruppin, the Jewish Fate and Future (London: 1940), Table 1, P
Notes 1 'BARBARISM AND BIGOTRY' 1. Figures derived from Arthur Ruppin, The Jewish Fate and Future (London: 1940), Table 1, p. 29. Ruppin's figures are for 1850. 2. Ibid. 3. Ibid. 4. On the emancipation of the Jews, see Jacob Katz, Out of the Ghetto: The Social Background of Jewish Emancipation, 1770-1870 (New York: 1978). 5. See M.C.N. Salbstein, The Emancipation of the Jews in Britain: The Question of the Admission of the Jews to Parliament, 1828-1860 (London: 1982). 6. See Jonathan Sarna, 'The Impact of the American Revolution on American Jews', in idem., ed., The American Jewish Experience (New York: 1986); Eli Faber, A Time for Planting: The First Migration 1654-1820 (Baltimore: 1992) and Hasia R. Diner,v4 Time for Gathering: The Second Migration 1820-1880 (Baltimore: 1992; vols. 1 and 2 of The Jewish People in America series). Recent works on American anti- semitism which, in our view, overstate its volume and importance include Leonard Dinnerstein, Antisemitism in America (New York: 1994), and Frederic Cople Jaher, A Scapegoat in the Wilderness: The Origins and Rise of Anti-Semitism in America (Cambridge, Mass.: 1994). On Australia, see Israel Getzler, Neither Toleration nor Favour: The Australian Chapter of Jewish Emancipation (Melbourne: 1970); Hilary L. Rubinstein, The Jews in Australia: A Thematic History. Volume One: 1788-1945 (Melbourne: 1991), pp. 3-24, 471-8. 7. See W.D. Rubinstein, A History of the Jews in the English-Speaking World: Great Britain (London: 1996), pp. 1-27. 8. For a comprehensive account of events see Jonathan Frankel, The Damascus Affair: 'Ritual Murder', Politics, and the Jews in 1840 (Cambridge: 1997). -
The Circumcision Case of Odard and the Legacy of St William of Norwich
6 The Missing Accusation: The Circumcision Case of Odard and the Legacy of St William of Norwich Julia Tomlinson Introduction The ritual murder accusation has a long and clear history of anti-Judaic sentiment. This accusation was first made in England regarding the death of St William of Norwich in 1144. Yet it is unclear whether the lay community of Norwich actually experienced this cult in an anti- Judaic way: did they in fact associate St William with ritual murder and antagonistic feelings towards their Jewish neighbors? Evidence for his cult in the first 150 years is lacking. I believe, however, that by looking at available information on the cult alongside Jewish-Christian relations in the town, we can see that Christians in the lay community did not associate the cult with ritual murder, nor was it likely associated with strong anti-Judaic sentiment. This is especially clear when one examines the case of Odard, a Christian boy in Norwich who in 1230 was circumcised by Jews. Despite the physical, religiously-motivated nature of the crime, there were no accusations of ritual murder within Norwich. This missing accusation shows that the possibility of ritual murder—and the memory of St William—did not weigh heavily on the laity’s mind. If they felt the real presence of St William’s cult and the anti-Judaic sentiment associated with it, the Christian lay community of Norwich would associate ritual murder with Odard’s case. Ritual Murder Accusations: Truth or Fiction? In discussing the anti-Judaic nature of ritual murder accusations, we must first establish if there is any truth to such accusations. -
Sir Hugh of Lincoln — from History to Nursery Rhyme
KARL HEINZ GÖLLER Sir Hugh of Lincoln — From History to Nursery Rhyme / Historical Background 1.1 The Myth of the Jewish Ritual Murder All ascertainable historical facts concerning the alleged murder of Hugh of Lincoln are connected, in one way or another, with the myth of the Jewish ritual murder, which was widespread in England during the Middle Ages. It had been given new momentum through the murder of a young boy named William of Norwich in the year 1144.1 In this connection the Jewish apostate 1 The child martyr Hugh of Lincoln is often confused with the famous Bishop Hugh of Lincoln. On his vita, see Life of Hugh of Lincoln, ed. James Francis Dimock, R. S. (London, 1864); on the murder of William of Norwich, see M. D. Anderson, A Saint at Stake: The Strange Death of William of Norwich, 1144 (London, 1964), which also contains much back• ground information pertinent to the Hugh of Lincoln story; on Copin and John of Lexington, see 106—108. On the alleged "Jewish blood ritual", cf. Hermann L. Strack, Das Blut im Glau• ben und Aberglauben der Menschheit: Mit besonderer Berücksichtigung der "Volksmedizin" und des "jüdi• schen Blutritus" (München, 8th ed. 1900), esp. Chap. 18: "Das angebliche Zeugnis der Geschichte für jüdische Ritualmorde", 121 ff. On the modern view of the facts behind the story, see "Hugh of Lincoln", DNB, XXVIII, 169—171. The traditional medieval view is still predominant in Thomas Fuller, The History of the Worthies of England, 3 vols. (London, 1840; rpt. New York, 1965); here II, 271. -
New Newsletter38 January
B”H 11534 PALMBRUSH TRAIL, LAKEWOOD RANCH · 941-752-3030 · WWW.CHABADOFBRADENTON.COM CHABAD NEWS JANUARY 2012 / TEVET 5772 VOL. 9/ ISSUE 4 MESSAGE FROM THE RABBI The Tenth sent exile came as a result then, the exile itself will of Teves, of unwarranted hatred. cease. In this manner, IN THIS ISSUE: LADIES DO 2 this year Similarly, had the bonds the love and unity we can CABERET EVENING falling out of oneness between the experience today serves as DOUGHNUTS AND LATKES AT CHS on Thurs- Jewish people been com- both a foretaste and a CHANUKAH 3 day, January plete, the First Temple catalyst for the love and FESTIVAL BRIGHTENS MAIN STREET 5, is a communal fast day, would not have been de- unity that will characterize CGI NEWS 4 commemorating the be- stroyed. Our Sages teach the Era of the Redemp- FRIDAY NIGHT ginning of the siege of that when the unity of the tion, when, as it is writ- LIVE IS BACK KOMBAT MARTIAL Jerusalem in the era of Jewish people is consum- ten, "there will be neither ARTS AT CHABAD ONGOING EVENTS 6 the First Beis HaMikdash, mate, no foe can over- famine, nor war, neither the Holy Temple. The come them. envy nor competition." IN APPRECIATION 7 tragic nature of the events During the time of a It is fitting that this CALENDAR OF 8 commemorated by other EVENTS siege, all the inhabitants month at Chabad, we are fasts; the breaching of the of a city are prevented having a Relationship Chabad of Bradenton & walls of Jerusalem and the from going about their Weekend featuring Rabbi Lakewood Ranch is an destruction of the Holy personal business and are Daniel Schonbuch, MA. -
AUGUST 2021 TAMMUZ - AV - ELUL 5781 Tikvat Israel Volume 14 ■ Number 4 BULLETIN What’S Inside This Issue … Cantorial Magic
JULY-AUGUST 2021 TAMMUZ - AV - ELUL 5781 Tikvat Israel Volume 14 ■ Number 4 BULLETIN What’s Inside This Issue … Cantorial magic. Full coverage, including multiple photos and a complete list of con- tributors, of “From the Heart,” the June 6 tribute to Cantor Rochelle Helzner to mark WEEKLY RELIGIOUS her 36th year of service to Tikvat Israel. See pages 8-11. SERVICES New playing rules. Eighty-two members of the congregation turned out to ratify a set of important updates to the Tikvat Israel bylaws. The changes covered the roles of synagogue Monday 8:00 a.m. 7:30 p.m. officers, a restructuring of standing committees and fairness policies. See story, page 3. Tuesday 8:00 a.m. 7:30 p.m. It’s great to see you! And Rabbi Israel says he really means it as he shares in his column. Wednesday 8:00 a.m. 7:30 p.m. Discover also how he is spending the month of July in New England. See page 5. Thursday 8:00 a.m. 7:30 p.m. The numbers to guide us. An operating budget for the new fiscal year promising in- Friday 8:00 a.m. creased spending as Tikvat Israel returns to a sense of normal operations was approved at a hybrid congregational meeting on June 27. See story, page 4. Kabbalat Shabbat 6:30 p.m. The mailbox is full.Two full pages of letters from members and others to fellow congre- gants on pages 16-17. Shabbat 10:00 a.m. Sunday 9:00 a.m. -
The Damascus Affair—1840
The Damascus Affair?18401 By Albert M. Hyamson, O.B.E., F.R.Hist.S. On the 5th February, 1840, Father Tommaso, an Italian friar of the Capuchin Order who had been resident formany years inDamascus, disappeared. His servant was never seen to also again. It had been Tommaso's practice vaccinate children? especially Jewish and Christian?and he was consequently on friendly terms with many Jewish families inDamascus. The friar and his servant were said to have been last seen in the Jewish quarter at about 11 a.m. affixing placards, announcing a forthcoming sale of goods. One of these placards, which itwas suggested had been removed and reaffixed, was found near the shop of a Jewish barber. A few days earlier, Tommaso and his servant had been involved in a quarrel with some Moslem Arabs, and one of them, a muleteer, had been heard to swear that Tommaso would die at his hands. As soon as the disappearance became known, another of this group of Arabs, a merchant, committed suicide. The Latins or Roman Catholics of the Ottoman Empire were at that time under the protection of France and it fell in ordinary course to the Consul of that power in Damascus, the Count de Ratti Menton, to investigate the disappearance. Menton unfortunately had very strong anti-Jewish prejudices. He was described by the Paris of The Times as an of atrocities and Correspondent" instigator arch-persecutor of the Jews, A Legitimatist of the oldest and worst school, an adherent of the imbecile and fanatical who their about the and party* by folly brought revolution, who, like his masters, has learned nothing and forgotten nothing He is represented a 2 moreover as person who has everywhere rendered himself obnoxious." Heine, who was at the time in Paris of the described him " correspondent Augsburgergeitung, as Formerly he was French consul in Sicily, but having twice been bankrupt, had to change his residence. -
S. Robert of Bury St Edmunds H. Hill
98 S. ROBERT OF BURY ST. EDMUNDS. S. ROBERT OF BURY ST. EDMUNDS. REV. H. COPINGERHILL. In sanctity of life non proven for saintship, yet in death distinctly martyrs are three traditional names which belong to the Eastern Counties but of whom legend says but little, except as to the methdd of their deaths : they belong to a long list of children crucified in derision by the Jews throughout Europe, viz. : S. William of Norwich (1137 or 1144), S. Robert of Bury St. Edmunds (1179 or 1181) and S. Hugh of Lincoln (1255). (A boy was martyred at Winchester . in 1192). William, whose age is given as 12 or 13 is said to have been crowned with thorns in Passion Week and crucified on the Good Friday, to have been found in Thorpe Wood and buried there on the scene of the murder ; shortly afterwards, about March 28 (Easter Tuesday) a priest, Godwin Sturt by name, exhumed the body in company with his son Alexander and a nephew Robert, all three identifying the body as that of William, son of Wenstun, a priest, and his wife, Livia, whose sister was wife to G. Sturt. Another account states that the body was not found till five years later, hanging on a tree. By order of Bishop Everard, he was buried in the Monk's Cemetery-; then after a succession of miracles, etc., &posited in a shrine in the Cathedral. On a screen at Loddon in Norfolk he is represented as bound saltirewise to stakes and Jews are wounding his side and receiving the blood in a basin. -
Importing the Protocols of the Elders of Zion
Importing the protocols of the elders of Zion Antisemitism in islamic societies Referat, gehalten von Thomas Schmidinger auf der 13. Internationalen Sommerakademie des Instituts für Geschichte der Juden in Österreich, 30. 6. - 2. 7. 2003, in Zusammenarbeit mit dem Österreichischen Institut für Internationale Politik und dem Israel-Palestine Project Vienna: "Cultures of Conflict - Reflections on Middle East Dilemmas" Antisemitism in the Arab-Islamic world is mainly based on European references and not uppon the Islamic religion or the Arab culture. It is a modern phenomenon which has to do a lot with the import of European ideologies into the Arab world and the political, social and economic changes within the arab societies in the last two centuries, but it doesn´t have the centuries old background, that antisemitisim has in the christian societies of Europe. Even though Islamic integralism, also a modern phenomenon, already had a strong anti-Jewish attitude in the thirties and fourties of the 20th century, it was Sayyed Qutb who linked islamic integralism and modern antisemitism in a systematic way in the sixties of the 20th century, and who systematically mixed the stories of the „protocols of the elders of Zion“ with a specific interpretation of Islam. Historically the tolerance of islamic states towards other religions of the book, ahl al-kitab – mainly christians and jews – was much stronger than in the christian societies of europe before the Enlightment. Contrary to western Christianity, Islam tolerated these ahl al-kitab – and only those – as Dhimmis, as charges of Islam. Jews, Christians, Mandeans or Zarostrans in Iran, who were tolerated as Dhimmis, were not members of the Umma, the islamic community, but they were members of the state with reduced rights.