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Conversion to Judaism Finnish Gerim on Giyur and Jewishness
Conversion to Judaism Finnish gerim on giyur and Jewishness Kira Zaitsev Syventävien opintojen tutkielma Afrikan ja Lähi-idän kielet Humanistinen tiedekunta Helsingin yliopisto 2019/5779 provided by Helsingin yliopiston digitaalinen arkisto View metadata, citation and similar papers at core.ac.uk CORE brought to you by Tiedekunta – Fakultet – Faculty Koulutusohjelma – Utbildningsprogram – Degree Programme Humanistinen tiedekunta Kielten maisteriohjelma Opintosuunta – Studieinriktning – Study Track Afrikan ja Lähi-idän kielet Tekijä – Författare – Author Kira Zaitsev Työn nimi – Arbetets titel – Title Conversion to Judaism. Finnish gerim on giyur and Jewishness Työn laji – Aika – Datum – Month and year Sivumäärä– Sidoantal Arbetets art – Huhtikuu 2019 – Number of pages Level 43 Pro gradu Tiivistelmä – Referat – Abstract Pro graduni käsittelee suomalaisia, jotka ovat kääntyneet juutalaisiksi ilman aikaisempaa juutalaista taustaa ja perhettä. Data perustuu haastatteluihin, joita arvioin straussilaisella grounded theory-menetelmällä. Tutkimuskysymykseni ovat, kuinka nämä käännynnäiset näkevät mitä juutalaisuus on ja kuinka he arvioivat omaa kääntymistään. Tutkimuseni mukaan kääntyjän aikaisempi uskonnollinen tausta on varsin todennäköisesti epätavallinen, eikä hänellä ole merkittäviä aikaisempia juutalaisia sosiaalisia suhteita. Internetillä on kasvava rooli kääntyjän tiedonhaussa ja verkostoissa. Juutalaisuudessa kääntynyt näkee tärkeimpänä eettisyyden sekä juutalaisen lain, halakhan. Kääntymisen nähdään vahvistavan aikaisempi maailmankuva -
Welcomeback EIJ Rabbi Am Sckwartzman, Kevin', Hinnak And
June 2005 1 Ivar-Sivan 5765 / . Please note vow that Friday night services \begin at 6:45 pm in June, July, Temple Rodef Shalom Bulletin / and August! Welcome back June Shabbatot & Other Services Rabbi Am Sckwartzman, Shabbat Bemidbar - June 3 & 4 Numbers 1:1 - 4:2() Kevin ', Hinnak and Elianal Friday, June 3 6:45 pm Shabbat Rocks \Vor,Ii i p -ci C Saturday, June 4 9:00 am Torah Stud\ 10:30 am Shabbat Morni nt \\ oiii p , Bnot Mitzvah of Sarah \Vci nhcri: k E-V Charlotte ZoU Shabbat Naso - June 10 & 11 Numbers 6:1-7.89 Friday, June 10 Kabbi ckwartzman first 6:45 pm Erev Shabbat \Vorh p iLrvicc service hack k June 5. Saturday, June 11 EIJ 9:00 am Torah Study 10:30 am Shabbat Morinn \\orhip Bar S I it,\lh of Jicoh ihocFict Sunday, June 12 Erc\ SI1l\ not 7:30 pm Confirinit i0 i, scr IC Swzaq, June 5, 2005 0 Thursday, June 16 6:45 pm Service of "t nip h, Co mfort Pi I IciIiii A very special1 clay1 for( our 0 Temple Rodef Shalom Family Shabbat Behaalotecha-June 17 & 18 Numbers 8:1-12:/n z,,z Lt'n9ty,tii.,,uzñ ,91Lfi,z9 I I Friday, June 17 6:45 pm Ercv I Ihit \\ oiiitp c \ cc I 111cr ci\ cc Please Join Us As We: Saturday, June 18 • Vote on President-Elect & New Trustee 9:00 am Torah Study • Approve and Vote on the FY06 Budget 10:30 an Shabbat Mot 11111 1" \\oihip • Constitutional amendments and Much More! Bnai Mitzvah of Peter Berkoo it! S Stefan Gnessin 11:00 air: ' !()jCatwIi the 73eauüid 10:30 am Parallel Shabbat Morning Mmviii t 7Z.S jeel L)u,ui1i _/fle?itatio,: A Cti6ut au)m Shabbat Shelach- Lech a-June 24 & 25 Everyone is invited to celebrate this long awaited event Numbers 13:1 1:? / Please join us for a lovel dedication music Friday, June 24 6:45 pm Ere\ S/cl hHii \\ orIi p cr\ ftc n refreshments and a chance to be with your fellow congregants for this special simcha. -
January 2021
ESTMINSTER Volume XII No.1 UARTERLY January 2021 A Jewish society wedding c.1892 Anglo-Jewish High Society The Philippines and the Holocaust The Children Smuggler ‘The Little Doctor’ From the Rabbi ‘Woe is me, perhaps because I have have identified; they suggest that, as the sinned, the world around me is being Festival itself marks increased darkness, darkened and returning to its state of let the candles reflect this reality too. chaos and confusion; this then is the Remove one each day, starting with the kind of death to which I have been eighth. The view of the School of Hillel sentenced from Heaven!’ So he began may also acknowledge that the world is keeping an eight-day fast. getting darker, but the ritual response is the opposite. When the world gets darker But as he observed the winter solstice we bring more light. and noted the day getting increasingly longer, he said, ‘This is the world’s So let us pay respect to both views. course’, and he set forth to keep an eight- Together we have the strength in our day festival. community to acknowledge the darkness in the world, and also to bring more light. (Adapted from the Babylonian Talmud, Many of us in the last year have stepped tractate Avodah Zara, page 8a.) up to contact and care for other members of our community, and we have benefited Together we have the from the resulting conversations and How do we respond to increased relations. We have found new creativity darkness? In Franz Kafka’s short story, strength in our to ensure our togetherness, building Before the Law, a man spends his whole community to special High Holy Days. -
Descendants of the Anusim (Crypto-Jews) in Contemporary Mexico
Descendants of the Anusim (Crypto-Jews) in Contemporary Mexico Slightly updated version of a Thesis for the degree of “Doctor of Philosophy” by Schulamith Chava Halevy Hebrew University 2009 © Schulamith C. Halevy 2009-2011 This work was carried out under the supervision of Professor Yom Tov Assis and Professor Shalom Sabar To my beloved Berthas In Memoriam CONTENTS 1 INTRODUCTION ...................................................................................................7 1.1 THE PROBLEM.................................................................................................................7 1.2 NUEVO LEÓN ............................................................................................................ 11 1.2.1 The Original Settlement ...................................................................................12 1.2.2 A Sephardic Presence ........................................................................................14 1.2.3 Local Archives.......................................................................................................15 1.3 THE CARVAJAL TRAGEDY ....................................................................................... 15 1.4 THE MEXICAN INQUISITION ............................................................................. 17 1.4.1 José Toribio Medina and Alfonso Toro.......................................................17 1.4.2 Seymour Liebman ...............................................................................................18 1.5 CRYPTO‐JUDAISM -
Iberian Jewish Identities After 1492
118 | Iberian Jewish identities after 1492 Marianna D. Birnbaum Original scientific paper UDK 26-054.73(46)“654“ Abstract The author investigates the types of Iberian Jewish and “ converso ” identities that emerged and evolved during the century that followed the Edict of 1492. Based on their life choices, the author discusses the fates of those who converted and stayed on the Peninsula, of those who, as New Christians, tried their luck elsewhere but remained secret Jews, and of those who returned to Judaism and shared the fate of their co-religionists in Europe and, finally, of those who migrated to the Ottoman Empire where they could enjoy more freedom and greater prosperity than in Christian Europe. Keywords : Jewish refugees, Mendes/Nasi Whereas in Antiquity and in the early Middle-Ages, the notion of exile meant the expulsion of Jews from their ancient homeland after the destruction of the Second Temple, by the sixteenth century , golah (exile) came to signify their forced separation from the Iberian Peninsula and their living in Diaspora communities (Koryakina 2015: 75-84). In my paper, I shall identify five distinct groups, and their activities, as aspects of the Sephardic (i.e. Iberian) Jewish identity, culled from documents and other sources relating to their lives and careers during the sixteenth and seventeenth centuries. The first group consists of Jews who converted either in 1492 in Spain, or in successive waves between 1391 and 1492, and in a single act of forced baptism in 1479, in Portugal, in order to avoid expulsion from their homeland. Many of them were “ anusim ” (i.e. -
Manila Envelope
78 DOUBLE TAKE 83 SECOND THOUGHTS 84 OFF THE COUCH 86 SHARED SPACE The 88 NORMAL LIKE ME 92 ENDNOTE 95 THE KICHELS A Potpourri of Encounters and Impressions On Site Manila Envelope Until now, our Jewish association with the Philippines had primarily been the tens of thousands of “Filipinim” who devotedly care for many of Israel’s elderly. But after davening Shacharis in Manila’s daily minyan and meeting the rabbi whose Shabbos get-togethers and dedicated service are holding this tiny community together, we unsealed a Southeast Asian treasure 3 Iyar 5778 | April 18, 2018 MISHPACHA 71 On Site › Ari Z. Zivotofsky and Ari Greenspan ESENT I PR AR D N A I R A mesorah Quest Rabbi Azaria and Ari Z. are all smiles as they discuss the growth of a kehillah many thought was finished. Today, the rabbi and his rebbetzin host up to a Good hundred people at a Shabbos meal Morning, First, the Kiddush The shul has a and cheese production. membership of about As the rabbi’s residence is within the 130 families today, but it synagogue compound, when the Azarias Manila T hasn’t always been this arrived, they began with a Kiddush in Hopping a cab to a morning minyan after an overnight active. Although a new their house following Friday evening flight is pretty common these days — especially if you’re synagogue/community services and again on Shabbos morning. flying into JFK, Newark, or Ben Gurion. But it can even happen in center was built in the 1980s, by the early These were both gastronomically and Manila, as we discovered when we landed just before 6 a.m., jumped into a 2000s things were looking down for the spiritually welcoming, and membership metered cab, and found a vibrant, heterogeneous minyan in the Philippine capital’s Manila Jewish community. -
RETURN My 50-Year Search for My Jewish Self, Identity and Heritage
Tudo se ilumina para ...alumia-vos e aponta- aquêle que busca la luz. vos o cominho BEN-ROSH HALAPID BEN-ROSH Volume IX FALL 2002 Issue 4 RETURN CONFERENCE 2002—SAN DIEGO My 50-year Search for My Jewish Self, Information, Music and Inspiration Identity and Heritage in Paradise By Steve Gomes By Max Valerio This year marks the celebration of my first Rosh Hashanah as This year the Society's 2002 conference took place in San Die- a Jew! When I entered the mikveh, or ritual bath, at the Uni- go, where the light and climate are just this side of paradise! versity of Judaism in Los Angeles before a Beit Din, or rabbin- The Conference was rich with information and many voices ical court, it was the single defining moment of my life. It is added to the growing knowledge that we have about crypto difficult to Judaism and Sephardic culture. describe in Pre-Conference Talks and Activities words what There were extensive pre-conference activities, coordi- happened nated by Rabbi David Kunin, all taking place at Congregation on that day, Ohr Shalom, a San Diego Synagogue. These included a Se- Monday, phardic dinner and Shabbat service featuring Sephardic Shab- March 25, bat melodies. A series of talks was also given featuring Seth 2002 (12 Kunin, and Stanley Hordes, as well as an informative and live- Nisan 5765) ly talk by Enrique Lombrozo, “The Crypto Jews and the Con- when Ste- quistador.” phen The Conference Begins Gomes, a Sunday evening the conference began officially with Portuguese- greetings by President, Arthur Benveniste; Conference Chair, American Gloria Trujillo, Program Chair Stanley Hordes. -
Maimonides' Attitude Towards Islam
Asian and African Studies, Volume 20, Number 1, 2011 POLEMICS IN THE AGE OF RELIGIOUS PERSECUTIONS: MAIMONIDES’ ATTITUDE TOWARDS ISLAM* Daniel BOUŠEK Institute of Near Eastern and African Studies Charles University in Prague, Faculty of Arts, Celetná 20, 116 42 Praha 1, Czech Republic [email protected] The present paper inquires into Maimonides’ attitude to Islam. His halakhic stance towards Islam has been molded in the period of large-scale religious persecutions in Maghreb and Yemen whose repercussions has found the way to his writings dealing with Islam. Both persecutions affected not only local Jewish communities but also Maimonides personally when he had to convert to Islam. The paper analyzes his refutation of the main arguments of Muslim polemics with Judaism: Biblical testimonies to Muhammad; falsification of the Scripture; the abrogation of the Mosaic Law. In his polemical discourse with Islam Maimonides has not introduced much new and in fact reiterates polemical arguments of the older Jewish authorities. Key words: Maimonides, conversion, Islam, polemics, persecution, falsification of scriptures The Jews, during the 12th century, lived through at least two major religious persecutions which took place at either end of the Islamic world, one in the Maghreb and Andalusia and the second in Yemen. It ought to be said at the outset that both were conducted by extremist Muslim movements. While Maimonides (Moshe ben Maimon, 1138 – 1204), the most influential medieval Jewish halakhist and religious philosopher, experienced the first personally, the second also touched him indirectly. Nevertheless, to both he responded in writing with an effort to comfort and guide victims of these persecutions who were confronted with the acute choice either to accept Islam in order to save their lives, or to sanctify God’s name with martyrs’ deaths. -
April 2019, Adar II - Nisan 5779 Rabbi Debbie Stiel Beineinu – Between Us by Rabbi Debbie Stiel
TEMPLE BETH SHOLOM B U L L E T I N Number 8, 2018-2019 April 2019, Adar II - Nisan 5779 Rabbi Debbie Stiel Beineinu – Between Us By Rabbi Debbie Stiel Looking Back on 25 years in the Rabbinate This month in Cincinnati, I will receive my honorary Doctorate of Divinity degree from Hebrew Union College, the Reform Jewish seminary where I was ordained. Our seminary has a long tradition of conferring this honorary degree on its rabbis after 25 years of service to the Jewish people. Although this is “just” an honorary degree, I am really feeling incredibly honored, and also to some extent both the weight and the privilege of these 25 years. Looking back, I think of some of the funny times – like the time I went to officiate at a minyan and before it started someone asked me in all seriousness if I was the babysitter! Or another time when it was dark out and I was looking for the house for the minyan. I walked into the wrong house! There was a party going on, so the door was open. I soon realized I did not know anyone there, so I just took my bag of minyan books and walked out! And still another time, the senior rabbi and I in Omaha went to visit someone in the hospital. We chatted with the patient for a while. She seemed very surprised to have rabbis with her. So we surreptitiously looked at her name bracelet, realized we had the wrong woman, wished her well, said our good-byes, and then walked back out to find the right room! I think too of the firsts – I was the first woman rabbi to serve a pulpit in Omaha, Nebraska and also here in Topeka. -
Poroshas Ekev
ב''ה SERMON RESOURCE FOR SHLUCHIM DISTRIBUTION DATE: FRIDAY, S EPTEMBER 21ST 2018 – 12TH TISHREI 5779 PARSHAS HAAZINU SERMON TITLE: The Song of Moshiach Haazinu The Song of Moshiach Good Yom Tov! Rabbi Noson Gurary, the famous former Chabad shliach to the University of Buffalo in upstate New York, relates that one year before Yom Kippur, years ago, he was looking for a minyan for the Neilah prayer and was short one man. Now, Rabbi Gurary knew that he’d be the one who’d have to do the actual searching for the tenth man; no one else would do it for him. But still, he took the risk that one of the other nine who he’d already managed to round up would bolt—not having a choice, he decided to step out to look for a tenth man for the minyan. But where would he find a tenth Jewish male the evening of Neilah? So Rabbi Gurary decided that he’d go to the college cafeteria in the hope that he’d find a volunteer there. Well, he walked in wearing his white kittel and tallis, head pounding from the fasting and face white due to fatigue, seeking a Jewish face. Indeed, he identified one Jew—he didn’t even need to ask him if he were Jewish! The young man clearly had the facial features of a Jew. However, he was standing on line, platter in hand, waiting to be served his dinner. So Rabbi Gurary approached the young man, wished him a “Gut Yom Tov!” and informed him that today is the holiest day of the year to the Jewish People, and that the Neilah prayer is the most important prayer. -
Resurrecting the Jewish Community of Nicaragua by Rabbi Gerald Sussman (Photos by Rabbi Bonita Sussman)
Volume 21 Number 1 Spring 2014 Resurrecting the Jewish Community of Nicaragua By Rabbi Gerald Sussman (Photos by Rabbi Bonita Sussman) The work that Kulanu does in assisting emerging, returning and isolated Jewish communities is perhaps the most thrilling and significant work I have been involved with in the almost 35 years I have served as a rabbi. As Kulanu volunteers, my wife Bonita and I have journeyed to India, Cameroon, Central America, and even New Guinea, in the service of the Jewish people. The place where I believe we have made the most immediate impact was the Jewish community of Nicaragua. Our work there began in early 2012 when Kulanu received an e-mail from Kurt Preiss, president IN THIS ISSUE Chuppah and Kiddushin.* Four brides celebrate their remarriages in Jewish wedding ceremonies Resurrecting the Jewish Community of to sanctify their unions according to Jewish law and ritual Nicaragua .............................................................. 1 Photo by Bonita Sussman Abuja Igbos Join Kulanu Network ...............4 of CIN, Congregacion Israelita de Nicaragua. Kurt Communities Celebrate Jewish Holidays ....7 had previously met Daneel Schaechter, a Kulanu board member and coordinator for Latin American Our Month with the Lemba in Zimbabwe ....8 communities. The email asked for Kulanu’s help From the Inside: American Pioneers in arranging for the conversion of members of his in Harare .................................................. 12 community. Preserving/Enjoying Ethiopian Music .......14 In June of that same year, Rabbanit Boni and I decided to take the three hour flight from Miami to Managua, Sussman Tribute .......................................18 the capital of Nicaragua, to evaluate the situation. What Thank you Donors ....................................20 we found was a gracious and hospitable community led by Kurt Preiss whose parents had been Jewish refugees Fall Speaking Tour ....................................21 CONTINUED ON PAGE 2 President’s Message ................................ -
In Re Yamashita
IN RE YAMASHITA Alston Shepherd Kirk i SCHOUB \a S3a4a IN RE YAMASHITA A Thesis Presented to The Faculty of Union Theological Seminary In Partial Fulfillment of the Requirements for the Degree Master of Theology by Alston Shepherd Kirk May 1974 DUDLEY KNOX LIBRARY Those of us who know war Other than through the medium Of the printed page; Those of us who have seen the thing At close range; Who have looked deep into its bloodshot eyes Behind the bayonet; Who have heard its belching roar In the guns that flamed Their message of death On a hundred fronts, Have learned to hate it With an intense and bitter hatred. Only the soldier knows That war is more than hell. It is a thousand hells In simultaneous erruption. 1 John A. Hayes, An Old Ku£Jiy Bayonet (McDonough, Georgia: Press of the Deep South, 1951), pp. 2-3. We have met the enemy and he is us. Pogo TABLE OF CONTENTS PAGE PREFACE v CHAPTER I. INTRODUCTION. ' 1" II. IN THE MATTER OF YAMASHITA 14 III. A DEFINITION OF CHRISTIAN ETHICAL PERSPECTIVE 53 IV. COMMAND RESPONSIBILITY AS RELATIONSHIP 81 He failed his duty to his . country ...... 88 He failed his duty to his . enemy 91 He failed his duty ... to mankind 94 APPENDIX 1. PRINCIPLES OF' NUREMBERG 98 2. BILL OF PARTICULARS 101 Supplemental Bill of Particulars 113 BIBLIOGRAPHY 122 IV PREFACE This paper has had its genesis, not simply in research, but rather in the practical experiences and serious questions raised by an attempt to carry out a ministry within the institutional framework of the Armed Forces.