Texts and Studies in Medieval and Early Modern Judaism
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Ten Makkos: Middah K'neged Middah According to the Midrash
D_18365 Ten Makkos: Middah K’neged Middah According to the Midrash By Mr. Robert Sussman Grade Level: Elementary, Middle School, High School, Adult Description: Explanations, based on various midrashim, that display how each of the ten makkos were meted out to the Mitzrim middah k’neged middah. Additional interesting information about each makkah is included in the “Did You Know” sections. Use these professionally designed sheets when preparing to teach the makkos or distribute to students as a supplement to their haggados. Includes a source for each explanation. Instructions: 1. Read through the explanations. 2. Explain the concept of middah k’neged middah, if students are not already familiar with it. 3. Encourage students to figure out how each Makkah was middah k’neged middah. 4. Teach the explanations provided by the Midrash. 5. OPTIONAL: Distribute these sheets to your students. Haggadah Insights Shock and AWE Who doesn’t know the Ten Plagues? Hashem, who is All Powerful, could have done anything to the Egyptians that He wanted, so why did He choose those ten a# ictions? e Midrash teaches that Hashem brought the plagues middah keneged middah (measure for measure). In other words, each one of the plagues was to punish the Egyptians for something they had done to persecute the Children of Israel I BY ROBERT SUSSMAN the ! sh that died in the Nile and the KINIM !LICE" # WHY? stench that was in the air. And a proof of 3 e Egyptians would make the Chil- this is that we see that Pharaoh’s magi- dren of Israel sweep their houses, their cians were able to turn the Nile to blood – streets, and their markets, therefore if it hadn’t returned to its prior state of Hashem changed all of the dust in Egypt being water, how would they have been into lice until there was no more dust to able to do so?! (Chizkuni) sweep. -
The Marriage Issue
Association for Jewish Studies SPRING 2013 Center for Jewish History The Marriage Issue 15 West 16th Street The Latest: New York, NY 10011 William Kentridge: An Implicated Subject Cynthia Ozick’s Fiction Smolders, but not with Romance The Questionnaire: If you were to organize a graduate seminar around a single text, what would it be? Perspectives THE MAGAZINE OF THE ASSOCIATION FOR JEWISH STUDIES Table of Contents From the Editors 3 From the President 3 From the Executive Director 4 The Marriage Issue Jewish Marriage 6 Bluma Goldstein Between the Living and the Dead: Making Levirate Marriage Work 10 Dvora Weisberg Married Men 14 Judith Baskin ‘According to the Law of Moses and Israel’: Marriage from Social Institution to Legal Fact 16 Michael Satlow Reading Jewish Philosophy: What’s Marriage Got to Do with It? 18 Susan Shapiro One Jewish Woman, Two Husbands, Three Laws: The Making of Civil Marriage and Divorce in a Revolutionary Age 24 Lois Dubin Jewish Courtship and Marriage in 1920s Vienna 26 Marsha Rozenblit Marriage Equality: An American Jewish View 32 Joyce Antler The Playwright, the Starlight, and the Rabbi: A Love Triangle 35 Lila Corwin Berman The Hand that Rocks the Cradle: How the Gender of the Jewish Parent Influences Intermarriage 42 Keren McGinity Critiquing and Rethinking Kiddushin 44 Rachel Adler Kiddushin, Marriage, and Egalitarian Relationships: Making New Legal Meanings 46 Gail Labovitz Beyond the Sanctification of Subordination: Reclaiming Tradition and Equality in Jewish Marriage 50 Melanie Landau The Multifarious -
La Mitzva De Vivir En Eretz Israel 1
BS’D La Mitzvá de vivir en Eretz Israel מצות ישוב ארץ ישראל LAS ENSEÑANZAS DE NUESTROS SABIOS ACERCA DEL MANDAMIENTO Y DE NUESTRA OBLIGACIÓN MORAL DE VIVIR EN ERETZ ISRAEL “Vivir en Eretz Israel es el equivalente de todas las Mitzvot de la Torá.” (Sifre, Parashat Ree, Tosefta Avoda Zara 5) “Uno siempre debe vivir en Eretz Israel, incluso en una ciudad donde la mayoría sean idólatras, y no en Jutz la Aretz, aun en una ciudad donde la mayoría sean Judíos ya que el que vive en Eretz Israel es como alguien que tiene un dios y aquel que vive fuera de Eretz Israel es como alguien que no tiene un dios.” (Talmud Ketuvot 110) INSTITUTO BEIT YOSEF, BEER SHEVA, ERETZ ISRAEL 5765 “No hay amor como el amor por Eretz Israel” (Bamidbar Rabá 23:7). “No hay Torá como la Torá de Eretz Israel” (Bereshit Rabá 16, 7). “El aire de Eretz Israel lo hace a uno sabio” (Bava Batra 158b). “Hay 10 medidas de Torá en el mundo. 9 están en Eretz Israel y 1 en el resto del mundo”. (Ester Rabá 1). “No hay mayor derogación de la Torá (Bitul Torá) que [la que se produjo] cuando los Judíos fueron exilados de su lugar.” (Talmud Babli Jaguigá 5b). "Si deseais ver la presencia de la Shejiná en este mundo, entonces estudiad Torá en Eretz Israel." (Midrash Tehilim 105) “Es preferible vivir en los desiertos de Eretz Israel que en los palacios de jutz laAretz.” (Bereshit Rabá 39:8). “Ha Kaddosh Baruj Hu Dijo: “Un grupo pequeño en Eretz Israel Me es más querido que un Sanedrín pleno fuera de La Tierra”. -
Hebrew Printed Books and Manuscripts
HEBREW PRINTED BOOKS AND MANUSCRIPTS .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. SELECTIONS FROM FROM THE THE RARE BOOK ROOM OF THE JEWS’COLLEGE LIBRARY, LONDON K ESTENBAUM & COMPANY TUESDAY, MARCH 30TH, 2004 K ESTENBAUM & COMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 51 Catalogue of HEBREW PRINTED BOOKS AND MANUSCRIPTS . SELECTIONS FROM THE RARE BOOK ROOM OF THE JEWS’COLLEGE LIBRARY, LONDON Sold by Order of the Trustees The Third Portion (With Additions) To be Offered for Sale by Auction on Tuesday, 30th March, 2004 (NOTE CHANGE OF SALE DATE) at 3:00 pm precisely ——— Viewing Beforehand on Sunday, 28th March: 10 am–5:30 pm Monday, 29th March: 10 am–6 pm Tuesday, 30th March: 10 am–2:30 pm Important Notice: The Exhibition and Sale will take place in our new Galleries located at 12 West 27th Street, 13th Floor, New York City. This Sale may be referred to as “Winnington” Sale Number Twenty Three. Catalogues: $35 • $42 (Overseas) Hebrew Index Available on Request KESTENBAUM & COMPANY Auctioneers of Rare Books, Manuscripts and Fine Art . 12 West 27th Street, 13th 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 ESTENBAUM & COMPANY . Chairman: Daniel E. Kestenbaum Operations Manager & Client Accounts: Margaret M. Williams Press & Public Relations: Jackie Insel Printed Books: Rabbi Belazel Naor Manuscripts & Autographed Letters: Rabbi Eliezer Katzman Ceremonial Art: Aviva J. Hoch (Consultant) Catalogue Photography: Anthony Leonardo Auctioneer: Harmer F. Johnson (NYCDCA License no. 0691878) ❧ ❧ ❧ For all inquiries relating to this sale, please contact: Daniel E. -
Encyclopedia of Jews in the Islamic World
EJIW Encyclopedia of Jews in the Islamic World 5 volumes including index Executive Editor: Norman A. Stillman Th e goal of the Encyclopedia of Jews in the Islamic World is to cover an area of Jewish history, religion, and culture which until now has lacked its own cohesive/discreet reference work. Th e Encyclopedia aims to fi ll the gap in academic reference literature on the Jews of Muslims lands particularly in the late medieval, early modern and modern periods. Th e Encyclopedia is planned as a four-volume bound edition containing approximately 2,750 entries and 1.5 million words. Entries will be organized alphabetically by lemma title (headword) for general ease of access and cross-referenced where appropriate. Additionally the Encyclopedia of Jews in the Islamic World will contain a special edition of the Index Islamicus with a sole focus on the Jews of Muslim lands. An online edition will follow aft er the publication of the print edition. If you require further information, please send an e-mail to [email protected] EJIW_Preface.indd 1 2/26/2009 5:50:12 PM Australia established separate Sephardi institutions. In Sydney, the New South Wales Association of Sephardim (NAS), created in 1954, opened Despite the restrictive “whites-only” policy, Australia’s fi rst Sephardi synagogue in 1962, a Sephardi/Mizraḥi community has emerged with the aim of preserving Sephardi rituals in Australia through postwar immigration from and cultural identity. Despite ongoing con- Asia and the Middle East. Th e Sephardim have fl icts between religious and secular forces, organized themselves as separate congrega- other Sephardi congregations have been tions, but since they are a minority within the established: the Eastern Jewish Association predominantly Ashkenazi community, main- in 1960, Bet Yosef in 1992, and the Rambam taining a distinctive Sephardi identity may in 1993. -
Vayeishev 5758 Volume V Number 12
Beraishit 5778 Volume XXV Number 4 Toras Aish Thoughts From Across the Torah Spectrum eternal token not only of the generic limitations of the RABBI DOV LERNER living, but of Adam’s personal failure. In G-d’s offer of Ascending Scales dignity there appears to lie a ghastly torment; with dam and Eve err, even rebel; they follow hungry expulsion and curse as punishment enough, we might impulses and find themselves exposed. As the ask why G-d would comfort man with such a disturbing Aguilt seeps into consciousness and the blood gown. drains from their aware faces, a resounding whisper Perhaps we misunderstand the presence of gathers pace; it is the sound of Divine reckoning. In failure, and with the aid of two suggestive scenes we can alleviate the seeming cruelty of Adam’s cloak. haste they flee and hide in the woods—an act which 5 carries the flavor of mortal fear, a flavor that resonates One Midrash describes a desert teaming with in our wooden coffins.1 Naked and ashamed, barely snakes that had the strange effect that if they touched born and now unmasked, G-d curses man and offers the shadow of a bird overhead, the bird would burst into the now required dignity of dress: “The Lord made pieces. The symbol of failure cannot be concealed; to coats of skin for Adam and his woman”.2 soar over past misdoings and ignore former misdeeds Coats of hide, not leaves or fabric, leave is to undo all possibility of success; to try and obscure mankind clad in the residue of death’s touch. -
Isaac: a Psychological Perspective
ISAAC: A PSYCHOLOGICAL PERSPECTIVE NICKY LACHS Who was Isaac? What kind of person was he? What made him tick? Read- ers of narrative naturally depict and imagine in the mind's eye the events and the characters. Even for the most revered of biblical figures, the textual em- phasis on their human frailness and fallibility encourages such mental mean- dering and gives the characters integrity and credibility. This article discusses the personality of Isaac and its development as it emerges from the reading of the biblical text and midrashim on the text. In the Book of Genesis, Abraham comes over as a pioneer; for example, in his immediate response to the command ' Lech lecha' (12:14). He is a man of leadership qualities; for example, in his suggestion to his nephew Lot that they settle in different areas in order to prevent conflicts between their shepherds (13:8). He is a man of courage and initiative; for example, in his rescue of Lot (14:16). He is ready to fight for his principles, and with great self-confidence; for example, his willingness to argue with God over the fate of Sodom and Gomorrah (18:23). Jacob, his grandson, is of different temperament, yet also a fighter. As a young man, far from home, with impressive resourcefulness he builds up a successful and prosperous sheep farm alongside a large family. He triumphs over the obstacles in his way, winning the birthright and gaining the better of his brother and subsequently, also of his father-in law Laban. In contrast to Abraham and Jacob, Isaac comes across as far less dynamic. -
Kabbalah and the Subversion of Traditional Jewish Society in Early Modern Europe
Kabbalah and the Subversion of Traditional Jewish Society in Early Modern Europe David B. Ruderman Most discussions about notions of authority and dissent in early mod- em Europe usually imply those embedded in Christian traditions, whether Protestant or Catholic. To address these same issues from the perspective of Jewish culture in early modem Europe is to consider the subject from a relatively different vantage point. The small Jewish com- munities of the fifteenth through seventeenth centuries were shaped in manifold ways by the norms and values of the Christian and Moslem host civilizations to which they belonged. Yet, they were also heirs to powerful rabbinic religious and political traditions that structured their social relationships and shaped their attitudes towards divine law, human responsibility, communal discipline, and authority. To examine their uni- verse of discourse in its proper context is to view it both in its own cul- tural terms and in its dialogue and negotiation with the non-Jewish world. No period in Jewish cultural history has undergone more radical refor- mulation and revision by recent scholarship than the early modem; though to what extent conventional schemes of periodization like "early modern," "Renaissance," or "baroque" can be meaningfully applied to the Jewish cultural experience is a question which still engenders much discussion and debate.' Equally problematic is a proper evaluation of the kabbalah, the traditions of Jewish mystical and esoteric experience, 1. For recent discussions of the meaning of the Renaissance and baroque when applied to Jewish culture, see D. B. Ruderman, "The Italian Renaissance and Jewish Thought," in Renaissance Humanism: Foundations and Forms, 3 vols., ed. -
Lost Aggadic Works Known Only from Ashkenaz: Midrash Abkir, Midrash Esfa and Devarim Zuta
ABSTRACT Lost Aggadic Works Known Only from Ashkenaz: Midrash Abkir, Midrash Esfa and Devarim Zuta A Thesis submitted to the Senate of the Hebrew University for the degree of Doctor of Philosophy, December 2006 By Amos Geula This study concerns Midrashei Aggada on the Torah that are of exclusively Ashkenazi provenance. It focuses on three such midrashim – all of them lost – Midrash Abkir, Midrash Esfa and Midrash Devarim Zuta. Scholars had not noticed that these midrashim were known only in Ashkenaz and this fact is one of the basic findings of this work. Moreover, defining these midrashim as belonging to one group is another major finding. The structure of the study: There are five chapters in the study: an introduction, three chapters constituting the main body of the work and a concluding chapter. Each of the central chapters is an independent study on one of the lost midrashim: Abkir, Esfa and Devarim Zuta. Each chapter covers the following topics: the history of research, the name of the midrash, its circulation, its structure, its sources and parallels, linguistic matters, literary characteristics, historical-cultural context, time of composition and provenance. The fifth chapter points out that which is common to all three midrashim, seeking to prove that they all belong to one group and stem from a single source. This chapter also discusses the relation between this group of midrashim and others known as well from Ashkenaz, giving a number of examples. This chapter concludes with an attempt to identify the source that created these anonymous compositions, outlining its character and creativity. -
The Early Ibn Ezra Supercommentaries: a Chapter in Medieval Jewish Intellectual History
Tamás Visi The Early Ibn Ezra Supercommentaries: A Chapter in Medieval Jewish Intellectual History Ph.D. dissertation in Medieval Studies Central European University Budapest April 2006 To the memory of my father 2 Table of Contents Acknowledgements .................................................................................................................... 6 Introduction............................................................................................................................... 7 Prolegomena............................................................................................................................ 12 1. Ibn Ezra: The Man and the Exegete ......................................................................................... 12 Poetry, Grammar, Astrology and Biblical Exegesis .................................................................................... 12 Two Forms of Rationalism.......................................................................................................................... 13 On the Textual History of Ibn Ezra’s Commentaries .................................................................................. 14 Ibn Ezra’s Statement on Method ................................................................................................................. 15 The Episteme of Biblical Exegesis .............................................................................................................. 17 Ibn Ezra’s Secrets ....................................................................................................................................... -
Relazioni a Tema Libero
RELAZIONI A TEMA LIBERO Andreina Contessa LA RAPPRESENTAZIONE DELL’ARCA DELL’ALLEANZA NEI MANOSCRITTI EBRAICI E CRISTIANI DELLA SPAGNA MEDIEVALE L’arca dell’alleanza e` uno dei motivi ico- un periodo che va dalla fine del secolo XIII al nografici maggiormente raffigurati nell’arte tardo XV, nelle quali vengono ordinatamente ebraica antica e medievale. Simbolo dell’al- assemblati gli oggetti del santuario e del Tem- leanza e dell’incontro spirituale tra l’uomo e pio 1. L’esempio piu` antico e` una Bibbia di To- Dio, questo cofano di legno di acacia rivestito ledo del 1277 che si trova attualmente presso di oro puro dentro e fuori, sormontato dai che- la Biblioteca Palatina di Parma (MS 2668, rubini era custodito nella parte piu` interna e fols. 7v-8) 2. Sui due fogli gli oggetti sono di- inaccessibile del Santuario descritto nell’Esodo sposti in modo arbitrario, non legato cioe` alla (37,1-9) e poi nel Tempio. L’arca dell’alleanza, loro disposizione nel Santuario, e sono visti di fatto, e`ilprimo oggetto d’arte del quale par- frontalmente cosı`dacreare un legame tra tutti la la Bibbia, aprendo la lunga lista delle istru- gli elementi, ciascuno accompagnato da una zioni per la costruzione del tabernacolo. Essa e` scritta esplicativa solo parzialmente conserva- descritta nella Bibbia con una minuzia e una ta (Fig. 1). chiarezza straordinarie, eppure essa sara` rap- Soltanto un oggetto e` racchiuso in una presentata visivamente soltanto dopo la sua cornice verde a carattere vegetale: l’arca del- scomparsa, fatto questo che ne accresce il ca- l’alleanza, riconoscibile dalle tavole della Leg- rattere simbolico di oggetto del passato, che di- ge sormontate dai cherubini, denominati ke- viene portatore di una valenza messianica. -
The End of Times 1
THE END OF TIMES 1 THE END OF TIMES The Coming Redempton A song, Psalm of Assaf, Do not keep silence, O G-d, do not hold your peace, and be still, O G-d. For your enemies are making a tumult, and those who hate you have lifted up their head. They take clever counsel against your people, and they advise against your hidden ones. They have said, come let us cut them from being a nation, that the name of Israel will be remembered no more. Because they conspire together, they have made a pact against you… (Psalms 83:1-6) THE END OF TIMES 2 THE END OF TIMES THE COMING REDEMPTION THE PROPHECIES OF THE TIMES WHEN MASHIACH WILL ARRIVE “For I will gather all the nations against Jerusalem to battle, and the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go into exile, and the residue of the people shall not be cut off from the city”. (Zechariah 14) R. Shimon Bar Yochai lifted up his hands and wept. 'Woe,' he said, 'to him who will live at that time! Yet fortunate he who will live at that time! When the Holy One comes to visit the "Hind" (Israel), he will examine who it is that remains loyal to her at that time, and then woe to him who shall not be found worthy, and of whom it shall be said, "I looked and there was none to help" (Isa. 22, 23)- Many sufferings shall then befall Israel.