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Mishnah Berurah on the Shulchan Aruch
ספר משנה ברורה על השלחן ערוך אורח חיים Mishnah Berurah on The Shulchan Aruch Orach Chayim הִ לִכוֹ תִ]שִ ם[ִסִ ימִןִא א ב א ר ה גוֹ ל ה א ד ין ]ש ם[, וּבוֹ ח' ס ע יפ ים The Shulchan Aruch was written by Rabbi Yosef ben Ephraim Karo (also called א Rabbi Moshe ben Naftoli א Hertz Rivkes, the author of the Baer HaGolah was born the Mechaber) was born in Toledo, Spain in 5248 (1488 CE) and died in Tzfas The Shulchan Aruch is printed with the comments of the Rema, Rabbi Moshe הגה : (in Vilna, Lithuania around in 5335 (1575 CE 5360 (1600 CE) and died in ben Yisroel Isserles. He was born in Krakow in 5280 and died in 5332 (1520 CE to 1572 CE). His comments ב (Holland in 5432 (1672CE meaning note. The Shulchan Aruch had based his rulings on the Rosh, the הגה He managed to escaped from are introduced by the word the Chmelnicki massacres of Rif and the Rambam. Only the Rosh had ever lived in an Ashkenazi community, before moving to Spain. 5048 (1648 CE) and the Therefore,, the Shulchan Aruch primarily reflects the Sephardic customs. The Rema added his annotations subsequent Polish-Russian war whenever the Sephardic customs of the Shulchan Aruch differ from the Ashkenazic customs. He called his that resulted from the Cossak The section of the Shulchan Aruch covered by the ב : (uprising against Polish rule, by commentary the Mapah (tablecloth settling in Amsterdam. commentary of the Mishnah Berurah is Orach Chayim (the way of life). -
Jewish Studies in the College of Arts and Letters
Jewish Studies In the College of Arts and Letters OFFICE: Arts and Letters 384 Impacted Program TELEPHONE: 619-594-5327 / FAX: 619-594-8696 The modern Jewish studies major is an impacted program. To be http://jewishstudies.sdsu.edu admitted to the modern Jewish studies major, students must meet the following criteria: Faculty a. Complete preparation for the major; Jewish studies is administered by the Modern Jewish Studies b. Complete a minimum of 60 transferable semester units; Executive Board of San Diego State University. Faculty assigned to teach courses in modern Jewish studies are drawn from the Depart- c. Have a minimum cumulative GPA of 2.0. ments of English and Comparative Literature; European Studies; To complete the major, students must fulfill the degree requirements History; Linguistics and Asian/Middle Eastern Languages; and for the major described in the catalog in effect at the time they are Religious Studies. accepted into the premajor at SDSU (assuming continuous enrollment). Director and Undergraduate Adviser: Risa Levitt (Religious Studies) Committee: Major Academic Plans (MAPs) Bar-Lev (Linguistics, Emeritus) Visit http://www.sdsu.edu/mymap for the recommended courses Baron (History) needed to fulfill your major requirements. The MAPs Web site was Cayleff (Women’s Studies) created to help students navigate the course requirements for their Cummins-Lewis (English) majors and to identify which General Education course will also fulfill a Grossbard (Economics) major preparation course requirement. Koster (Management Information Systems) Modern Jewish Studies Major Levitt (Religious Studies) McIllwain (Public Affairs) With the B.A. Degree in Liberal Arts and Sciences Mohammed (Religious Studies) (Major Code: 15102) (SIMS Code: 114102) Moore (Religious Studies) All candidates for a degree in liberal arts and sciences must Shapovalov (Russian) complete the graduation requirements listed in the section of this catalog on “Graduation Requirements.” Offered by Jewish Studies A minor is not required with this major. -
Yeshiva University AP Style Guide
Yeshiva University Style Guide Members of Yeshiva University’s office of Marketing & Communications produces multi- media materials for distribution to employees, external media and multiple constituencies such as alumni, donors and community leaders. Marketing & Communications, and others in the University producing such materials, should adhere to journalistic style standards as outlined by The Associated Press (AP) in The Associated Press Stylebook with special attention given to the unique needs of universities—specifically those relating to our own Yeshiva University community. The following style guidelines specifically address branding consistency; quality; personality; tone; and key messages for Yeshiva University and may be exceptions to AP style that should be practiced in all mediums. The Merriam-Webster Dictionary is the preferred reference for English spelling and punctuation. It can be searched online (for free) at: www.merriam-webster.com. Academic Degrees Use the possessive (’s) for bachelor’s degree and master’s degree but not with associate degree. There is no possessive in Bachelor of Arts or Master of Science (note the use of upper case). When abbreviating degrees, do not use periods, e.g. BA, JD, PhD, LLM, but set multiples off by commas. Do not capitalize majors, programs, specializations or concentrations of study when they are not part of an official department name or title. (NOTE: the exception is for English and foreign languages). When referring to the conferral of a degree, do not include “doctoral” or the word “recipients” for multiple awards. Examples: She received a bachelor's degree in history; She majored in economics; He is a French major; Governor Cuomo received an honorary degree from Yeshiva University; Honorary degrees were awarded to Governor Cuomo and Elliot Gibber. -
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
Orthodoxy in American Jewish Life1
ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written. -
Women As Religious Leaders: the Sources Biblical and Rabbinic
Pag 317-340.qxp 02-07-2007 22:26 Page 340 Pag 341-356.qxp 02-07-2007 22:27 Page 341 FRANÇOIS SOYER isolated case and that many other trials exist in the archives of the Women as religious leaders: Torre do Tombo that contain correspondence from the Spanish Inqui- sition. 45 Modern studies of the Inquisition have to a large extent the sources biblical and Rabbinic overlooked the manner in which the Inquisitions in Spain and Por- tugal were able to cooperate in the repression of heresy across the Isaac S. D. Sassoon boundaries of their kingdoms. This oversight is all the more strik- Institute of Traditional Judaism, Teaneck, N. J., U.S.A. ing since there has been as increasing interest in converso communi- 46 ties residing astride the border. Likewise, there has also been rising What’s in a name? that which we call a rose scrutiny of the social, cultural, political and economic interaction By any other name would smell as sweet; between the kingdoms of Spain and Portugal in the early modern (Romeo and Juliet II, 2, 43-44) period. 47 In spite of this, the state of current research in this area means that the nature of relations between the Inquisitions of both Juliet was articulating a simple yet profound truth, that entities Iberian kingdoms, and their evolution during their three centuries are not objectively impacted by their names – whether inherited or of coexistence, remains elusive. A clear picture of the level of col- given. But what about titles? Do people not change, both in their laboration between the Spanish and Portuguese Inquisitions own and in their fellows’ eyes, when honorifics are conferred upon between 1536 and 1821 will only emerge through further research them? For some mysterious reason we humans often react differen- in this particular domain in both Spanish and Portuguese archives. -
For Shabbat Morning Prayers. As I Explain On
Here is an abridged Matbeah – service – for Shabbat morning prayers. As I explain on our homepage, while most of this abridged service is designed as if one is davening – praying – alone, I have included the recitation of Mourner’s Kaddish for those who are in mourning or observing Yahrzeit. Ideally, all of us will begin praying at 9:30am on Shabbat morning with a kavannah – intentionality – towards one another. In this way, we will form a community even if we are not standing together in the sanctuary. All of the pages on this outline refer to our Sim Shalom prayer book; however, all of these prayers appear in most traditional prayer books. There is a link to a scanned document with all of the following pages on our homepage. p.10 - Birkot HaShachar p.16-18 - Rabbinic Texts p. 20 - Kaddish D’Rabbanan (for those in mourning or observing Yahrzeit) p.32 - Psalm for Shabbat p. 52 - Mourner’s Kaddish (for those in mourning or observing Yahrzeit) p.54 - Barush She’amar p.72 - Hodu p. 80-82 - Ashrei p. 88 – Halleluyah (Psalm 150) p. 92-94 - Shirat Hayam p. 336-338 - Ha’El B’Tatzumot through Yishtabach (Stop before Hatzi Kaddish) p. 340-352 - Shema and its surrounding prayers before and after p. 354-364 - Silent Amidah (without Kedushah, insert Atah Kadosh paragraph instead) ** Skip the Torah Service ** p. 415 - Prayer for Our Country p. 416 - Prayer for the State of Israel p. 430-440 - Silent Musaf Amidah (without Kedushah, insert Atah Kadosh paragraph instead) p. 510 - Aleinu After this service, I then encourage you to open up a Chumash or some printed version of the Torah reading for the week and read it in Hebrew or English. -
Rabbi Eliezer Levin, ?"YT: Mussar Personified RABBI YOSEF C
il1lj:' .N1'lN1N1' invites you to join us in paying tribute to the memory of ,,,.. SAMUEL AND RENEE REICHMANN n·y Through their renowned benevolence and generosity they have nobly benefited the Torah community at large and have strengthened and sustained Yeshiva Yesodei Hatorah here in Toronto. Their legendary accomplishments have earned the respect and gratitude of all those whose lives they have touched. Special Honorees Rabbi Menachem Adler Mr. & Mrs. Menachem Wagner AVODASHAKODfSHAWARD MESORES A VOS AW ARD RESERVE YOUR AD IN OUR TRIBUTE DINNER JOURNAL Tribute Dinner to be held June 3, 1992 Diamond Page $50,000 Platinum Page $36, 000 Gold Page $25,000 Silver Page $18,000 Bronze Page $10,000 Parchment $ 5,000 Tribute Page $3,600 Half Page $500 Memoriam Page '$2,500 Quarter Page $250 Chai Page $1,800 Greeting $180 Full Page $1,000 Advertising Deadline is May 1. 1992 Mall or fax ad copy to: REICHMANN ENDOWMENT FUND FOR YYH 77 Glen Rush Boulevard, Toronto, Ontario M5N 2T8 (416) 787-1101 or Fax (416) 787-9044 GRATITUDE TO THE PAST + CONFIDENCE IN THE FUTURE THEIEWISH ()BSERVER THE JEWISH OBSERVER (ISSN) 0021 -6615 is published monthly except July and August by theAgudath Israel of America, 84 William Street, New York, N.Y. 10038. Second class postage paid in New York, N.Y. LESSONS IN AN ERA OF RAPID CHANGE Subscription $22.00 per year; two years, $36.00; three years, $48.00. Outside of the United States (US funds drawn on a US bank only) $1 O.00 6 surcharge per year. -
Jewish Studies San Francisco State University Bulletin 2020-2021
Jewish Studies San Francisco State University Bulletin 2020-2021 4. Students gain knowledge of the relationships of Jews and Judaism JEWISH STUDIES to other peoples, religions, and cultures in the Americas, Europe, the Middle East, and North Africa. College of Liberal & Creative Arts 5. Students gain knowledge of the ways that Jews and Judaism illuminate the histories, literatures, religions, and cultures of non- Dean: Dr. Andrew Harris Jews in the world. Department of Jewish Studies 6. Students gain knowledge of the ways that non-Jewish histories, Humanities Building, Room 416 literatures, religions, and cultures are necessary to understand Jews Phone: (415) 338-6075 and Judaism in the world. Website: http://jewish.sfsu.edu/ 7. Students find, read, understand, and assimilate primary and secondary research materials. Department Chair: Kitty Millet Undergraduate Advisors: Astren, Dollinger, Gross, Kaplan, Millet Professor FRED ASTREN (1996), Professor of Jewish Studies; B.E.S. (1979), Program Scope University of Minnesota; M.A. (1989), Ph.D. (1993), University of The Bachelor of Arts in Modern Jewish Studies program is designed California, Berkeley. to provide an understanding of Jews and Judaism in terms of the interactions of culture, history, and religion. The challenge of modernity MARC L. DOLLINGER (2002), Professor of Jewish Studies; B.A. (1986), faced by Jews and Judaism over the last two hundred years has University of California, Berkeley; M.A. (1989), Ph.D. (1993), University of transformed traditional Jewish societies and generated a great measure California, Los Angeles. of difference and diversity. After a history of more than two millennia, ERAN KAPLAN (2011), Professor of Jewish Studies; B.A. -
Application for Admission Yeshivas Ohr Yechezkel 2020-2021 Mesivta Ateres Tzvi the Wisconsin Institute for Torah Study 3288 N
APPLICATION FOR ADMISSION YESHIVAS OHR YECHEZKEL 2020-2021 MESIVTA ATERES TZVI THE WISCONSIN INSTITUTE FOR TORAH STUDY 3288 N. Lake Dr. Milwaukee, WI 53211 (414) 963-9317 PLEASE TYPE OR PRINT CLEARLY APPLICANT APPLICANT'S NAME (LAST) FIRST M.I. HEBREW NAME APPLICANT'S ADDRESS CITY STATE ZIP CODE HOME PHONE PRIMARY FAMILY E-MAIL ADDRESS PRESENT SCHOOL PRESENT GRADE PLACE OF BIRTH DATE OF BIRTH NAME PREFERRED TO BE CALLED PARENTS FATHER’S NAME (LAST) FIRST TITLE HEBREW NAME FATHER'S ADDRESS - (if different from above) CITY STATE ZIP CODE FATHER'S OCCUPATION HOME PHONE EMAIL ADDRESS CELL PHONE OFFICE PHONE SYNAGOGUE AFFILIATION SYNAGOGUE RABBI MOTHER'S NAME (LAST) FIRST TITLE MAIDEN NAME HEBREW NAME MOTHER'S ADDRESS - (if different from above) CITY STATE ZIP CODE MOTHER'S OCCUPATION HOME PHONE (if different from above) CELL PHONE OFFI CE PHONE EMAIL ADDRESS SYNAGOGUE AFFILIATION – (if different from above) SYNAGOGUE RABBI – (if different from above) PARENTS' AFFILIATION WITH JEWISH ORGANIZATIONS, (RELIGIOUS, COMMUNAL, EDUCATIONAL, ETC.) SIBLINGS NAME SCHOOL AGE GRADE EDUCATIONAL DATA LIST CHRONOLOGICALLY ALL THE SCHOOLS THAT APPLICANT HAS ATTENDED NAME OF SCHOOL CITY DATES OF ATTENDANCE GRADUATED (Y OR N) DESCRIBE THE COURSES APPLICANT HAS TAKEN THIS YEAR GEMORAH: Include the mesechta currently being learned, the amount of blatt expected to be learned this year, the length of the Gemorah shiur each day and the meforshim regularly learned MATH: Provide course name and describe the material studied EXTRA CURRICULAR LEARNING: Describe any learning outside of school (Limud, Days, Time) LIST CHRONOLOGICALLY THE SUMMER CAMPS THAT APPLICANT HAS ATTENDED NAME CITY DATES IN WHICH ORGANIZATIONS AND/OR EXTRA CURRICULAR ACTIVITIES HAS APPLICANT PARTICIPATED IN SCHOOL AND IN THE COMMUNITY? NAME DATES INDEPENDENT EVALUATIONS Section 1 Has your son ever been evaluated or diagnosed for any developmental or learning issues? Yes No If yes, please state the reason or nature of the tests. -
Preparing a Dvar Torah
PREPARING A DVAR TORAH GUIDELINES AND RESOURCES Preparing a dvar Torah 1 Preparing a dvar Torah 2 Preparing a dvar Torah 1 MANY PEOPLE WHO ARE ASKED TO GIVE a dvar Torah don't know where to begin. Below are some simple guidelines and instructions. It is difficult to provide a universal recipe because there are many different divrei Torah models depending on the individual, the context, the intended audience and the weekly portion that they are dealing with! However, regardless of content, and notwithstanding differences in format and length, all divrei Torah share some common features and require similar preparations. The process is really quite simple- although the actual implementation is not always so easy. The steps are as follows: Step One: Understand what a dvar Torah is Step Two: Choose an issue or topic (and how to find one) Step Three: Research commentators to explore possible solutions Step Four: Organize your thoughts into a coherent presentation 1Dvar Torah: literallly, 'a word of Torah.' Because dvar means 'a word of...' (in the construct form), please don't use the word dvar without its necessary connected direct object: Torah. Instead, you can use the word drash, which means a short, interpretive exposition. Preparing a dvar Torah 3 INTRO First clarify what kind of dvar Torah are you preparing. Here are three common types: 1. Some shuls / minyanim have a member present a dvar Torah in lieu of a sermon. This is usually frontal (ie. no congregational response is expected) and may be fifteen to twenty minutes long. 2. Other shuls / minyanim have a member present a dvar Torah as a jumping off point for a discussion. -
Posmvist Rhetoric and Its Functions in Haredi Orthodoxy
posmviST rhetoric and its functions in haredi orthodoxy AlanJ. Yuter Haredi, or so-called "ultra-Orthodox/ Jewry contends that it is the most strictand thereforethe most authenticexpression of JewishOrtho doxy. Its authenticity is insured by the devotion and loyalty of its adherents to its leading sages or gedolim, "great ones." In addition to the requirementsof explicit Jewish law, and, on occasion, in spite of those requirements, theHaredi adherent obeys theDaas Torah, or Torah views ofhis or hergedolim. By viewingDaas Torah as a normwithin theJewish legal order,Haredi Judaismreformulates the Jewish legal order inorder to delegitimize thosehalakhic voiceswhich believe thatJewish law does not a require radical countercultural withdrawal from the condition ofmoder nity.According toHaredi Judaism,the culture which Eastern European Jewryhas createdto safeguardthe Torah must beguarded so thatthe Torah observance enshrined in that culture is not violated. Haredi Judaism, often called "ultra-Orthodox Judaism,"1 projects itself as the most strict and most authentic expression in contempo as rary Jewish life. This strictness is expressed in behavior patterns well as in the ideology which supports these patterns. Since Haredi as in culture regards itself the embodiment of the Judaism encoded canon the "Book," or the sacred literary of Rabbinic Judaism, the JewishPolitical Studies Review 8:1-2 (Spring 1996) 127 This content downloaded by the authorized user from 192.168.72.231 on Tue, 20 Nov 2012 06:41:14 AM All use subject to JSTOR Terms and Conditions 128 Alan /. Yuter canon explication of the Haredi reading of Rabbinic Judaism's yields a definition of Haredi Judaism's religious ideology.