DOCSLIB.ORG

The Foundations of Pluralism in Judaism Introducing Tarbut Hamachloket

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Foundations of Pluralism in Judaism Introducing Tarbut Hamachloket Unit: The Foundations of Pluralism in Judaism Introducing Tarbut HaMachloket 1. Unit Overview After the Chagim are over, the teacher should move into the “core curriculum” on Tarbut HaMachloket. The teacher of this course in particular, and any teacher in a Jewish pluralistic setting, needs to formulate his or her own clear understanding of pluralism. What does pluralism mean to you as a Jew? How is it different from relativism and tolerance? What are the inherent problems and advantages to a pluralistic model of Judaism? How do you deal with those problems? What issues arise in a pluralistic Jewish educational setting? Thus, before even tackling how to teach pluralism, the teacher should grapple with his or her own understanding of pluralism in Judaism. Perhaps the central question students will tackle in this opening unit is, “How is a community able to permit freedom of thought and action, but still remain a unified group?” Pluralism and democracy rests upon the individual’s freedom of choice and having many options to choose from. Judaism (at first glance) seems to rest upon a central authority with only one correct view (that of God’s). Does Judaism and pluralism contradict each other? Can modern Jews such as our students be both “authentically Jewish” and still be pluralistic? Is there a contradiction between the values of Judaism and those of democracy or pluralism? The main idea is how to successfully live in diverse environments with people you may not agree with. So while students certainly spend ample time learning about how to create thriving pluralistic Jewish communities from a religious standpoint, this curriculum also spends a good deal of the year focusing on “non-religious topics”, like how to get along with friends you disagree with, how to get along with parents, and how to get along with non-Jews who don’t share your outlook on life. The material in this unit looks at how to create this respectful dialogue, not only amongst the community leaders but amongst everyone in the community. Students will learn primary Jewish texts throughout Jewish history which pertain to this topic of Jewish pluralism. The assumption is that one can learn much from the successes—and failures—of the Jews over the millennia as they coped with the issues of living in diverse communities. This unit will be focusing on the classic case of machloket in Jewish history, that of Beit Hillel and Beit Shammai. 1 The teacher should master introductory material on the historical circumstances surrounding the times when Hillel and Shammai lived, as well as their immediate disciples. In general, Babylonian-born Hillel migrated to Israel in the first century BCE to study, and worked as a woodcutter, eventually becoming the most influential force in Jewish life. The Hillel dynasty ended with the death of Hillel II in 365 CE. Hillel’s adversary was Palestinian-born Shammai, about whom little is known except that he was a builder, known for the strictness of his views. He was reputed to be dour, quick-tempered and impatient. Both lived during the reign of King Herod (37- 4 BCE), an oppressive period in Jewish history because of the Roman occupation of Palestine. Shammai was concerned that if Jews had too much contact with the Romans, the Jewish community would be weakened, and this attitude was reflected in his strict interpretation of Jewish law. Hillel did not entirely share Shammai's fear and therefore was more liberal in his view of law. 2 Hillel was chosen by the Sanhedrin, the supreme Jewish court, to serve as its Nasi (president). While Hillel and Shammai themselves did not differ on a great many basic issues of Jewish law, their disciples were often in conflict, and it is how they approached their differences of opinion that will be the focus of this unit. The Talmud records over 300 differences of opinion between Beit Hillel (the House of Hillel) and Beit Shammai (the House of Shammai). The Rabbis of the Talmud generally sided with the rulings of the School of Hillel, although as we will learn, the Sages believed that both views were valid. 1 One might ask where “Tanur shel Achnai” is in this curriculum. It certainly has its place thematically. However, I don’t think it’s appropriate to teach it to most young, community day school audiences. My own experience learning that text at a young age, coming from a non-Orthodox background in which I hadn’t yet “bought into the system” of Rabbinic Judaism, actually turned me (and others) off to Rabbinic Judaism. I reacted negatively to what I felt was the sheer audacity of mortal rabbis arguing with God, beating God, and God supposedly being happy—it was unpersuasive, self-serving, and unbelievable. And that sugiya was taught by one of the best teachers I’ve ever had. Now that I’ve matured religiously, I see it as a powerful, influential text. I think the same message of that text can be better taught by presenting other less problematic rabbinic texts, which you’ll find in this curriculum. Tanur shel Achnai can and should wait until they mature religiously. 2 From jewishvirtuallibrary.org The purpose of this unit is not to simply learn Jewish history, or to simply study the history of the conflicts between Beit Hillel and Beit Shammai. Rather, these studies ask the question of whether Judaism (as seen through Chazal/the Sages) views this classic machloket as positive or negative. What did they want the Jewish people for millennia afterwards to learn from it? How can Jews in pluralistic settings today conduct themselves based upon the values taught in these sources? In short, this curriculum presents history and texts as a guide to behavior and a source of Jewish identity. These texts teach that Tarbut HaMachloket is a positive value to be emulated in Jewish communities today. This unit will focus on five central issues (many issues will overlap, obviously): Part 1: The attitude and relationship towards the person with whom you disagree. Is it possible (or desirable) to disagree with someone yet still give them respect? What ways of arguing contribute to creating a respectful relationship between those who argue? Is the pursuit of your truth the most important value, or is the pursuit of peace more important, even if it means you must compromise your truth? Part 2: Social coexistence in a culture of disagreement. Is it better to back down from your position for the sake of peaceful coexistence? Is it possible to peacefully coexist with those whom you disagree without backing down? Part 3: The potential for communal confusion in a pluralistic model. Can the claim that “both sides are correct” withstand scrutiny? How can a community live with the notion that there is no clear final answer to an issue? How can an individual really be expected to repress his own opinion for the sake of the community? Part 4: The impact of Tarbut HaMachloket on a community. Does machloket help or hurt a community? Should one who argues or disagrees with the majority be praised, or condemned? Part 5: Authority and dissent. Is it preferred for an individual to act on the basis of personal reasoning or on the basis of the official rulings of society? Can one distinguish between expressing dissent on a theoretical level versus a level of action? How is one to act when one completely disagrees with the communal decision of “experts”? Is individual dissent ever permissible? To what extent? 2. Opening the Unit Start off with the following, instead of jumping into Text 1. These pre-thinking exercises will help the students start grappling with the issues we will be discussing. Consider showing your class a British parliamentary debate (such as one videotaped from C-Span). If possible, you could show a Knesset debate. One might think that parliamentary debates are civil, especially in England, but oftentimes that couldn’t be further from the truth. In contrast to the rather civil debate one finds in American government, the British parliament is quite spirited and vigorous in their debating. Their debates, even (especially) when the Prime Minister is involved, can look like a dogfight. What do your students think of such a system of debate? It’s almost certain to be something foreign to them. On the one hand, there’s much to dislike about such a system. People’s feelings could get hurt because of they way they are spoken to; one might feel as if their opinions are being dismissed or not listened to; the overall culture of argument might simply look unappealing and uncivil; someone might feel disrespected; the “loser” in the debate might feel as if his truth has been trampled on—why/when should he back down? On the other hand, there is much to respect about such a system. Perhaps the most striking thing is that such vigorous debate never leads to sectarianism. In other words, all of the sides are able to passionately offer their opinion, yet no group secedes from the parliament; there is strong unity amidst vigorous debate about “the truth”. Why do the students think this is so? What conditions need to be met in order for such a system to work? By analyzing the pros and cons of this system, the students will begin thinking about many of the issues involved in a pluralistic community. You may also want to do the following exercise 3, as a follow up to the previous one or as an alternative to it. Split the class into two. Half of the students have to write reasons why arguing is bad.
Load more

Recommended publications
  • Outlines of Introduction to the Hebrew Bible
    PRINCIPAL W .. TAYLOR COLLECTION 1951 OUTLINES OF INTRODUCTION TO THE HEBREW BIBLE OUTLINES OF INTRODUCTION TO THE HEBREW BIBLE ALFRED S; GEDEN, M.A., D.D. TUTOR IN HEBREW AND BIBLICAL LITERATURE AT THE WESLEVAN COLLEGE, RICHMOND is. s.si EDINBURGH: T. & T. CLARK, 38 GEORGE STREET 909 Printed by MORRISON & GIBB LIMITED FOR T. & T. CLARK, EDINBURGH. LONDON : SIMPKIN, MARSHALL, HAMILTON, KENT, AND CO. LIMITED. NEW YORK : CHARLES SCRIBNER's SONS. tljOSE nig JFtlloin- Utlj0 toitlj me ftunnrj suctcssibt ircars Ijairc founir icligljt anti instrurtion in tljc stu&5 of Ur SestantEnt ^aip 3 tfE&icatE ifris ook PREFACE THE following chapters have formed substantially the groundwork or basis of a series of lectures introductory to the study of the Old Testament, which for several years past have been delivered at the Wesleyan College, Bichmond. I have ventured to dedicate them accord- ingly to niy fellow-students, past and present, to some of whom, I would fain trust, the memory of studies pursued in common may prove as pleasant as it has often been to me. It has been my aim throughout rather to stimulate and suggest, than ex cathedrd to instruct and I have been led to in the ; publish hope that others also, students in a broader field, may find herein interest and aid. That the lectures make no pretension to exhaustiveness, on a theme amongst the most enravelled that the human mind can essay to resolve, will be patent to all. In every instance, however, I have sought to indicate lines of profitable or necessary research, and of set purpose have refrained from attempting to discuss details or to present and criticise the varying conclusions and results of many minds.
    [Show full text]
  • A Exegese Judaica E O Movimento Interior Do Coração Do Faraó Cadernos De Sion
    A EXEGESE JUDAICA E O MOVIMENTO INTERIOR DO CORAÇÃO DO FARAÓ CADERNOS DE SION A EXEGESE JUDAICA E O MOVIMENTO INTERIOR DO CORAÇÃO DO FARAÓ Fernando Gross Doutorando em Teologia pela PUC-SP, Mestre em Teologia pela PUC-SP, Especialista em Teologia e História Judaica pelo CCDEJ e, atualmente, professor no CCDEJ RESUMO Dentro das narrativas e tradições bíblicas pertencentes ao Livro do Êxodo (7-10), este artigo tem como tema o estudo de parte da exegese judaica a partir do coração do faraó. Tem como objetivo uma aproximação da teologia cristã com os ensinamentos da Igreja, desde o Concílio Vaticano II e os atuais documentos da Igreja sobre a importância de uma rica complementaridade, que nos permita ler juntos os textos da Bíblia hebraica e ajudar-nos mutuamente a desentranhar as riquezas da Palavra (Evangelii Gaudium, n° 249). Destacamos para isso a metodologia da aproximação do pensamento de sete exegetas judeus a respeito do que se reflete sobre o coração opressor do rei do Egito. Como resultados apresentamos o quanto importante é conhecermos a exegese judaica para uma melhor compreensão da exegese cristã, considerando as conclusões na necessidade do diálogo com o vasto patrimônio cultural e ético do qual herdamos em nossa identidade cristã, a partir da raiz santa da identidade judaica. Palavras-chave: Torah; Judaísmo; Cristianismo; Coração do Faraó; Narrativas do Êxodo. ABSTRACT Within the biblical narratives and traditions belonging to the book of exodus (7-10), this article has as its theme the study of part of jewish exegesis from the heart of the pharaoh. it aims to bring christian theology closer to the church's teachings since the second Vatican Council and the current church documents on the importance of a rich complementarity that allows us to read together the texts of the hebrew Bible and help each other to unravel the riches of the word (Evangelii Gaudium, n ° 249).
    [Show full text]
  • 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.
    [Show full text]
  • Angels and Demons: Managing Our Good & Evil Inclinations
    Shavuot 5780: Self-Guided Torah Study Experience Angels and Demons: Managing Our Good & Evil Inclinations By Rabbi Avi Heller, OU Regional Director for New Jersey In the comic books, the bad angel stands on one shoulder with a pitchfork and the good angel on the other with a halo. In Judaism, we call these two influences the “yetzer ha-tov”, the inclination to good and the “yetzer ha-ra” the inclination to evil. But those urges and desires are not imposed upon us from without; they are part of who we are and how Hashem created us. If God created us this way, there must also be a way to succeed in life with both the good and evil parts within us. With your chavruta, make your way through the following few sources. (The sources should take you around 30 minutes to read through and discuss.) STEP 1: Read these 2 verses about the creation of human beings from B’reisheet 1:27 and 2:7: ַו ִיּ ְב ָרא ֱאS ִקים ׀ ֶאת־ ָֽה ָא ָדם ְבּ ַצ ְלמוֹ ְבּ ֶצ ֶלם ֱאS ִקים ָבּ ָרא ֹאתוֹ ָז ָכר וּ ְנ ֵק ָבה ָבּ ָרא ָתֹא :םֽ (1:27) And Elokim created mankind in (h)is image, in the image of Elohim He created him, male and female He created them. ַו ִיּי ֶצר ה‘ ֱאS ִקים ֶאת־ ָֽה ָא ָדם ָﬠ ָפר ִמן־ ָה ֲא ָד ָמה ַו ִיּ ַפּח ְבּ ַא ָפּיו ִנ ְשׁ ַמת ַח ִיּים ַו ְי ִהי ָֽה ָא ָדם ְל ֶנ ֶפשׁ ַח ָֽיּה: (2:7) And Hashem Elohim formed mankind as dust from the ground and He blew a soul of life into his nostrils, and the man became a living spirit.
    [Show full text]
  • Chapter Fourteen Rabbinic and Other Judaisms, from 70 to Ca
    Chapter Fourteen Rabbinic and Other Judaisms, from 70 to ca. 250 The war of 66-70 was as much a turning point for Judaism as it was for Christianity. In the aftermath of the war and the destruction of the Jerusalem temple Judaeans went in several religious directions. In the long run, the most significant by far was the movement toward rabbinic Judaism, on which the source-material is vast but narrow and of dubious reliability. Other than the Mishnah, Tosefta and three midrashim, almost all rabbinic sources were written no earlier than the fifth century (and many of them much later), long after the events discussed in this chapter. Our information on non-rabbinic Judaism in the centuries immediately following the destruction of the temple is scanty: here we must depend especially on archaeology, because textual traditions are almost totally lacking. This is especially regrettable when we recognize that two non-rabbinic traditions of Judaism were very widespread at the time. Through at least the fourth century the Hellenistic Diaspora and the non-rabbinic Aramaic Diaspora each seem to have included several million Judaeans. Also of interest, although they were a tiny community, are Jewish Gnostics of the late first and second centuries. The end of the Jerusalem temple meant also the end of the Sadducees, for whom the worship of Adonai had been limited to sacrifices at the temple. The great crowds of pilgrims who traditionally came to the city for the feasts of Passover, Weeks and Tabernacles were no longer to be seen, and the temple tax from the Diaspora that had previously poured into Jerusalem was now diverted to the temple of Jupiter Capitolinus in Rome.
    [Show full text]
  • Speaker Materials
    Speaker Materials Partnering organizations: The Akdamut – an Aramaic preface to our Torah Reading Rabbi Gesa S. Ederberg ([email protected]) ַאְקָדּמוּת ִמִלּין ְוָשָׁריוּת שׁוָּת א Before reciting the Ten Commandments, ַאְוָלא ָשֵׁקְלָא ַהְרָמןְוּרשׁוָּת א I first ask permission and approval ְבָּבֵבי ְתֵּרי וְּתַלת ְדֶאְפַתְּח בּ ַ ְקשׁוָּת א To start with two or three stanzas in fear ְבָּבֵרְי דָבֵרי ְוָטֵרי ֲעֵדי ְלַקִשּׁישׁוָּת א Of God who creates and ever sustains. ְגּבָוּרן ָעְלִמין ֵלהּ ְוָלא ְסֵפק ְפִּרישׁוָּת א He has endless might, not to be described ְגִּויל ִאְלּוּ רִקיֵעי ְק ֵ ָי כּל חְוּרָשָׁת א Were the skies parchment, were all the reeds quills, ְדּיוֹ ִאלּוּ ַיֵמּי ְוָכל ֵמיְכִישׁוָּת א Were the seas and all waters made of ink, ָדְּיֵרי ַאְרָעא ָסְפֵרי ְוָרְשֵׁמַי רְשָׁוָת א Were all the world’s inhabitants made scribes. Akdamut – R. Gesa Ederberg Tikkun Shavuot Page 1 of 7 From Shabbat Shacharit: ִאלּוּ פִ יוּ מָ לֵא ִשׁיָרה ַכָּיּ ם. וּלְשׁו ֵוּ ִרָנּה כַּהֲמון גַּלָּיו. ְושְפתוֵתיוּ ֶשַׁבח ְכֶּמְרֲחֵבי ָ רִקיַע . וְעֵיֵיוּ ְמִאירות ַכֶּשֶּׁמ שׁ ְוַכָיֵּרַח . וְ יָדֵ יוּ פְ רוּשות כְּ ִ ְשֵׁרי ָשָׁמִי ם. ְוַרְגֵליוּ ַקלּות ָכַּאָיּלות. ֵאין אֲ ַ ְחוּ ַמְסִפּיִקי ם לְהודות לְ ה' אֱ להֵ יוּ וֵאלהֵ י ֲאבוֵתיוּ. וְּלָבֵר ֶאת ְשֶׁמ עַל ַאַחת ֵמֶאֶלף ַאְלֵפי אֲלָ ִפי ם ְוִרֵבּי ְרָבבות ְפָּעִמי ם Were our mouths filled with song as the sea, our tongues to sing endlessly like countless waves, our lips to offer limitless praise like the sky…. We would still be unable to fully express our gratitude to You, ADONAI our God and God of our ancestors... Akdamut – R. Gesa Ederberg Tikkun Shavuot Page 2 of 7 Creation of the World ֲהַדר ָמֵרי ְשַׁמָיּא ְו ַ שׁ ִלְּיט בַּיֶבְּשָׁתּ א The glorious Lord of heaven and earth, ֲהֵקים ָעְלָמא ְיִחָידאי ְוַכְבֵּשְׁהּ בַּכְבּשׁוָּת א Alone, formed the world, veiled in mystery.
    [Show full text]
  • Classical Jewish Texts, from Parchment to Internet 1Qisaa
    11 December 2017 Scroll Down: Classical Jewish Texts, Aleppo Codex from Parchment to Internet c. 930 Tiberias Gary A. Rendsburg http://aleppocodex.org/ Rutgers University Sample page shows portions Allen and Joan Bildner Center of Ezekiel 2‐3 for the Study of Jewish Life Rutgers University 4 December 2017 St. Petersburg (Leningrad) Codex 1009 / Tiberias (digital images not Aleppo Codex / c. 930 / Tiberias available online) Sample verse: Joshua 1:1 Sample page Genesis 1 ַו ְי ִ֗הי ַא ֲחֵ ֛רי ֥מוֹת ֹמ ֶ ֖שׁה ֶ ֣ע ֶבד ְי ָ ֑הוה ַו ֤יּ ֹ ֶאמר ְי ָהו ֙ה ֶא ְל־י ֻ ֣הוֹשׁ ַע ִבּ ֔ן־נוּן ְמ ָשֵׁ ֥רת ֹמ ֶ ֖שׁה ֵל ֽ ֹאמר׃ Digital Dead Sea Scrolls / Google / Israel Museum 1QIsaa The Great Isaiah Scroll Isaiah 6:3 (1QIsaa): Holy, holy is the Lord of Hosts, all the earth is filled with his glory. Isaiah 6:3 (Masoretic Text): http://dss.collections.imj.org.il/ Holy, holy, holy is the Lord of Hosts, all the earth is filled with his glory. 1 11 December 2017 Isaiah 6:3 (1QIsaa): Holy, holy is the Lord of Hosts, all the earth is filled with his glory. Isaiah 6:3 (Masoretic Text): http://www.deadseascrolls.org.il/about‐the‐project/the‐digital‐library Holy, holy, holy is the Lord of Hosts, all the earth is filled with his glory. 4Q394 = 4QMMTa fragments 4Q271 = 4QDf – Damascus Document Mishna Kaufmann Manuscript A50 (Budapest) Italy, c. 1200 http://kaufmann.mtak.hu/ en/ms50/ms50‐coll1.htm Ben Sira, c. 180 B.C.E. – http://www.bensira.org/ 2 11 December 2017 Mishna Parma Manuscript, Biblioteca Palatina 3173 (De Rossi 138) Italy, 1073 Mishna Manuscript / c.
    [Show full text]
  • TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld June 2017 • Shavuot 5777 a Special Edition Celebrating President Richard M
    Rabbi Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld June 2017 • Shavuot 5777 A Special Edition Celebrating President Richard M. Joel WITH SHAVUOT TRIBUTES FROM Rabbi Dr. Kenneth Brander • Rabbi Dr. Hillel Davis • Rabbi Dr. Avery Joel • Dr. Penny Joel Rabbi Dr. Josh Joseph • Rabbi Menachem Penner • Rabbi Dr. Jacob J. Schacter • Rabbi Ezra Schwartz Special Symposium: Perspectives on Conversion Rabbi Eli Belizon • Joshua Blau • Mrs. Leah Nagarpowers • Rabbi Yona Reiss Rabbi Zvi Romm • Mrs. Shoshana Schechter • Rabbi Michoel Zylberman 1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project Beth David Synagogue Green Road Synagogue Young Israel of West Hartford, CT Beachwood, OH Century City Los Angeles, CA Beth Jacob Congregation The Jewish Center Beverly Hills, CA New York, NY Young Israel of Bnai Israel – Ohev Zedek Young Israel Beth El of New Hyde Park New Hyde Park, NY Philadelphia, PA Borough Park Koenig Family Foundation Young Israel of Congregation Brooklyn, NY Ahavas Achim Toco Hills Atlanta, GA Highland Park, NJ Young Israel of Lawrence-Cedarhurst Young Israel of Congregation Cedarhurst, NY Shaarei Tefillah West Hartford West Hartford, CT Newton Centre, MA Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Dr. Kenneth
    [Show full text]
  • Princeton University Ronald O
    PRINCETON UNIVERSITY RONALD O. PERELMAN INSTITUTE FOR JUDAIC STUDIES Program in JUDAIC STUDIES SPRING 2018 RONALD O. PERELMAN INSTITUTE FOR JUDAIC STUDIES I am delighted to have the opportunity to establish this program, which will shape intellectual concepts in the eld, promote interdisciplinary research and scholarship, and perhaps most important, bring Jewish civilization to life for Princeton students— Ronald O. Perelman In 1995 nancier and philanthropist Ronald O. Perelman, well known as an innovative leader and generous supporter of many of the nation’s most prominent cultural and educational institutions, gave Princeton University a gi of $4.7 million to create a multidisciplinary institute focusing on Jewish studies. e establishment of the Ronald O. Perelman Institute for Jewish Studies produced the rst opportunity for undergraduate students to earn a certicate in Jewish Studies, strengthening Princeton’s long tradition of interdisciplinary studies and broad commitment to Jewish culture. e gi from Mr. Perelman, chairman and chief executive ocer of MacAndrews and Forbes Inc., also supports a senior faculty position—the Ronald O. Perelman Professor of Jewish Studies— and a wide variety of academic and scholarly activities that bring together leading scholars to examine Jewish history, religion, literature, thought, society, politics and cultures. FACULTY Executive Committee Leora Batnitzky, Religion Lital Levy, Comparative Literature Yaacob Dweck, History Laura Quick, Religion Jonathan Gribetz, Near Eastern Studies Marina Rustow, Near Eastern Studies Martha Himmelfarb, Religion Esther Schor, English William C. Jordan, History Moulie Vidas, Religion Eve Krakowski, Near Eastern Studies ASSOCIATED FACULTY David Bellos, French and Italian Daniel Heller-Roazen, Comparative Literature Jill S. Dolan, English, Dean of the College Stanley N.
    [Show full text]
  • Pharmacology and Dietetics in the Bible and Talmud Fred
    PHARMACOLOGY AND DIETETICS IN THE BIBLE AND TALMUD FRED ROSNER Introduction In his classic book on biblical and talmudic medicine, Julius Preuss devotes an entire chapter to materia medica and another chapter to dietetics, thereby accentuating the importance of these topics in Jewish antiquity and the middle ages. 1 Since numerous volumes could be written on either of these two vast subjects, this essay confines itself primarily to presentations of two examples of each topic. In regard to pharmacology in the Bible and Talmud, the famous balm of Gilead and the equally renowned biblical mandrakes will be discussed. As examples of dietetics, classic Jewish sources dealing with dairy products as well as chicken soup, the Jewish penicillin, will be cited. Pharmacology in Bible and Talmud One must be extremely careful in describing the pharmacology of antiquity. The entire system of dispensing drugs today is much simpler and more precise than even only a few decades ago. One need only compare the list of ingredients or length of prescriptions of one hundred years ago to a modern prescription. Medications described in the Bible and Talmud are mostly derived from the flora. However, numerous animal remedies were known to the talmudic Sages. For example, although honey was used to revive a person who fainted (? hypoglycemia), eating honey was thought to be harmful for wound healing. 2 A person with pain in the heart should suck goat's milk directly from the udder of the animal. 3 Someone bitten by a dog was given liver from that dog to eat4 as recommended by physicians in antiquity, perhaps an early form of immunotherapy.
    [Show full text]
  • Beit Shammai & Beit Hillel
    Beit Shammai & Beit Hillel: Two Fundamentally Different Approaches to Chanukah Rabbi Joshua Flug Director of Torah Research, Yeshiva University’s Center for the Jewish Future One of the more famous disputes between Beit Shammai and Beit Hillel is regarding the practice of the extremely scrupulous (mehadrin min hamehadrin) on Chanukah. מצות חנוכה נר איש וביתו Our Rabbis taught: The precept of Chanukah [demands] one light for a והמהדרין נר לכל אחד ואחד man and his household; the scrupulous [kindle] a light for each member [of והמהדרין מן המהדרין בית שמאי :the household]; and the extremely scrupulous, — Beit Shammai maintain אומרים יום ראשון מדליק שמנה On the first day eight lights are lit and thereafter they are gradually מכאן ואילך פוחת והולך ובית הלל reduced; but Beit Hillel say: On the first day one is lit and thereafter they אומרים יום ראשון מדליק אחת are progressively increased. Ulla said: In the West [Palestine] two מכאן ואילך מוסיף והולך אמר amoraim, R. Yosi b. Avin and R. Yosi b. Zevida, differ therein: one עולא פליגי בה תרי אמוראי במערבא ר' יוסי בר אבין ור' יוסי maintains, the reason of Beit Shammai is that it shall correspond to the בר זבידא חד אמר טעמא דב"ש days still to come, and that of Beit Hillel is that it shall correspond to the כנגד ימים הנכנסין וטעמא דב"ה days that are gone; but another maintains: Beit Shammai's reason is that it כנגד ימים היוצאין וחד אמר טעמא shall correspond to the bulls of the Festival and Beit Hillel's reason is that דב"ש כנגד פרי החג וטעמא דבית .we promote in [matters of] sanctity but do not reduce הלל דמעלין בקדש ואין מורידין.
    [Show full text]
  • Calendar and Community This Page Intentionally Left Blank Calendar and Community
    Calendar and Community This page intentionally left blank Calendar and Community A History of the Jewish Calendar, Second Century BCE–Tenth Century CE Sacha Stern Great Clarendon Street, Oxford OX2 6DP Oxford University Press is a department of the University of Oxford It furthers the University's objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Taipei Tokyo Toronto Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York © Sacha Stern 2001 The moral rights of the authors have been asserted Database right Oxford University Press (maker) First published 2001 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this book in any other binding or cover and you must impose this same condition on any acquirer British Library Cataloguing in Publication Data Data available Library of Congress Cataloging-in-Publication Data Data applied for ISBN 0-19-827034-8 Preface Calendar reckoning is not just a technical pursuit: it is fundamental to social interaction and communal life.
    [Show full text]