This planner describes the entire Jewish Wedding process from how to select a caterer and hall to all the steps of the ceremony. Events before and after the wedding day are also discussed. Several checklists are also inlcuded to help the planning process. In addition, customs from various major Jewish Orthodox groups are presented and compared. The guide also includes a full glossary of Hebrew and Yiddish terms. Finally, all blessings and songs used during the wedding ceremony are included.
Explores social additudes towards individuals on the margins of medieval European Jewish society. In medieval Europe, the much larger Christian population regarded Jews as their inferiors, but how did both Christians and Jews feel about those who were marginalized within the Ashkenazi Jewish community? In On the Margins of a Minority: Leprosy, Madness, and Disability among the Jews of Medieval Europe, author Ephraim Shoham-Steiner explores the life and plight of three of these groups. Shoham-Steiner draws on a wide variety of late-tenth- to fifteenth-century material from both internal (Jewish) as well as external (non-Jewish) sources to reconstruct social attitudes toward these "others," including lepers, madmen, and the physically impaired. Shoham-Steiner considers how the outsiders were treated by their respective communities, while also maintaining a delicate balance with the surrounding non-Jewish community. On the Margins of a Minority is structured in three pairs of chapters addressing each of these three marginal groups. The first pair deals with the moral attitude toward leprosy and its sufferers; the second with the manifestations of madness and its causes as seen by medieval men and women, and the effect these signs had on the treatment of the insane; the third with impaired and disabled individuals, including those with limited mobility, manual dysfunction, deafness, and blindness. Shoham-Steiner also addresses questions of the religious meaning of impairment in light of religious conceptions of the ideal body. He concludes with a bibliography of sources and studies that informed the research, including useful midrashic, exegetical, homiletic, ethical, and guidance literature, and texts from responsa and halakhic rulings. Understanding and exploring attitudes toward groups and individuals considered "other" by mainstream society provides us with information about marginalized groups, as well as the inner social mechanisms at work in a larger society. On the Margins of a Minority will appeal to scholars of Jewish medieval history as well as readers interested in the growing field of disability studies.
Jews and Crime in Medieval Europe is a topic laced by prejudice on one hand and apologetics on the other. Beginning in the Middle Ages, Jews were often portrayed as criminals driven by greed. While these accusations were, for the most part, unfounded, in other cases criminal accusations against Jews were not altogether baseless. Drawing on a variety of legal, liturgical, literary, and archival sources, Ephraim Shoham-Steiner examines the reasons for the involvement in crime, the social profile of Jews who performed crimes, and the ways and mechanisms employed by the legal and communal body to deal with Jewish criminals and with crimes committed by Jews. A society’s attitude toward individuals identified as criminals—by others or themselves—can serve as a window into that society’s mores and provide insight into how transgressors understood themselves and society’s attitudes toward them. The book is divided into three main sections. In the first section, Shoham-Steiner examines theft and crimes of a financial nature. In the second section, he discusses physical violence and murder, most importantly among Jews but also incidents when Jews attacked others and cases in which Jews asked non-Jews to commit violence against fellow Jews. In the third section, Shoham-Steiner approaches the role of women in crime and explores the gender differences, surveying the nature of the crimes involving women both as perpetrators and as victims, as well as the reaction to their involvement in criminal activities among medieval European Jews. While the study of crime and social attitudes toward criminals is firmly established in the social sciences, the history of crime and of social attitudes toward crime and criminals is relatively new, especially in the field of medieval studies and all the more so in medieval Jewish studies. Jews and Crime in Medieval Europe blazes a new path for unearthing daily life history from extremely recalcitrant sources. The intended readership goes beyond scholars and students of medieval Jewish studies, medieval European history, and crime in pre-modern society.
In 1948 Israel was officially established as a democratic Jewish state. However, the desire to protect and develop Jewishness and democracy has generated constant tensions that have been exacerbated by external threats to the stateOs national security. The book examines the manifestations of these tensions and their impact on the publicOs commitment to democratic values and processes.
A history of the attempts to test the predictions of Newtonian Gravity, describing in detail recent experimental efforts to verify both the inverse-square law and the Equivalence Principle. Interest in these questions has increased in recent years, as it has become recognised that deviations from Newtonian gravity could be a signal for a new fundamental force in nature. This is the first book devoted entirely to this subject, and will thus be useful to both graduate students and researchers interested in this field. It describes the ideas that underlie searches for such deviations, focusing on macroscopic tests. A comprehensive bibliography of some 450 entries supplements the text.
Revisionist approach to a status of apostates in medieval European rabbinic thought. In Brothers from Afar: Rabbinic Approaches to Apostasy and Reversion in Medieval Europe, Ephraim Kanarfogel challenges a long-held view that those who had apostatized and later returned to the Jewish community in northern medieval Europe were encouraged to resume their places without the need for special ceremony or act that verified their reversion. Kanarfogel's evidence suggests that from the late twelfth century onward, leading rabbinic authorities held that returning apostates had to undergo ritual immersion and other rites of contrition. He also argues that the shift in rabbinic positions during the twelfth and thirteenth centuries was fundamentally a response to changing Christian perceptions of Jews and was not simply an internal halakhic or rabbinic development. Brothers from Afar is divided into seven chapters. Kanarfogel begins the book with Rashi (1040–1105), the pre-eminent European rabbinic authority, who favored an approach which sought to smooth the return of penitent apostates. He then goes on to explain that although Jacob Katz, a leading Jewish social historian, maintains that this more lenient approach held sway in Ashkenazic society, a series of manuscript passages indicate that Rashi's view was challenged in several significant ways by northern French Tosafists in the mid-twelfth century. German Tosafists mandated immersion for a returning apostate as a means of atonement, akin to the procedure required of a new convert. In addition, several prominent tosafists sought to downgrade the status of apostates from Judaisim who did not return, in both marital and economic issues, well beyond the place assigned to them by Rashi and others who supported his approach. Although these mandates were formulated along textual and juridical lines, considerations of how to protect the Jewish communities from the inroads of increased anti-Judaism and the outright hatred expressed for the Jews as unrivaled enemies of Christianity, played a large role. Indeed, medieval Christian sources that describe how Jews dealt with those who relapsed from Christianity to Judaism are based not only on popular practices and culture but also reflect concepts and practices that had the approbation of the rabbinic elite in northern Europe. Brothers from Afar belongs in the library of every scholar of Jewish and medieval studies.
This book provides an overview of computer techniques and tools — especially from artificial intelligence (AI) — for handling legal evidence, police intelligence, crime analysis or detection, and forensic testing, with a sustained discussion of methods for the modelling of reasoning and forming an opinion about the evidence, methods for the modelling of argumentation, and computational approaches to dealing with legal, or any, narratives. By the 2000s, the modelling of reasoning on legal evidence has emerged as a significant area within the well-established field of AI & Law. An overview such as this one has never been attempted before. It offers a panoramic view of topics, techniques and tools. It is more than a survey, as topic after topic, the reader can get a closer view of approaches and techniques. One aim is to introduce practitioners of AI to the modelling legal evidence. Another aim is to introduce legal professionals, as well as the more technically oriented among law enforcement professionals, or researchers in police science, to information technology resources from which their own respective field stands to benefit. Computer scientists must not blunder into design choices resulting in tools objectionable for legal professionals, so it is important to be aware of ongoing controversies. A survey is provided of argumentation tools or methods for reasoning about the evidence. Another class of tools considered here is intended to assist in organisational aspects of managing of the evidence. Moreover, tools appropriate for crime detection, intelligence, and investigation include tools based on link analysis and data mining. Concepts and techniques are introduced, along with case studies. So are areas in the forensic sciences. Special chapters are devoted to VIRTOPSY (a procedure for legal medicine) and FLINTS (a tool for the police). This is both an introductory book (possibly a textbook), and a reference for specialists from various quarters.
Having a religious preference and expressing it via a denominational choice is a fundamental way Americans relate to their society. Similarly, American Jews have divided their religion into four parts—Orthodox, Conservative, Reform, and no preference Jews. This book focuses on how Jewish lifestyles are expressed through denominational affiliation. The development of American Jewish denominations is viewed as more a matter of individual choice than family heritage. The characteristics of individual adherents of the three major denominations vary systematically as does one's involvement both in local Jewish communities and in the community-at-large. The authors show that as one goes from Orthodox to no preference Jews, the extent of religious expression, ethnic attachments, and Jewish community involvement declines. They project the distribution of denominational preference in 2010 and conclude with recommendations for those who wish to see Jewish identity survive and thrive in America.
During the high Middle Ages, the tosafists flourished in northern Europe and revolutionized the study of the Talmud. These Jewish scholars did not participate in the philosophical and religious thought that concerned Christendom, and today they are seen as having played a limited role in mystical or esoteric studies. Ephraim Kanarfogel now challenges this conventional view of the tosafists, showing that many individuals were influenced by ascetic and pietistic practices and were involved with mystical and magical doctrines. He traces the presence of these disciplines in the pre-Crusade period, shows how they are intertwined, and suggests that the widely available Hekhalot literature was an important conduit for this material. He also demonstrates that the asceticism and esotericism of the German Pietists were an integral part of Ashkenazic rabbinic culture after the failure of Rashbam and other early tosafists to suppress these aspects of pre-Crusade thinking. The identification of these various forms of spirituality places the tosafists among those medieval rabbinic thinkers who sought to supplement their Talmudism with other areas of knowledge such as philosophy and kabbalah, demonstrating the compatibility of rabbinic culture and mysticism. These interests, argues Kanarfogel, explain both references to medieval Ashkenazic rabbinic figures in kabbalistic literature and the acceptance of certain ascetic and mystical practices by later Ashkenazic scholars. Drawing on original manuscript research, Kanarfogel makes available for the first time many passages produced by lesser known tosafists and rabbinic figures and integrates the findings of earlier and contemporary scholarship, much of it published only in Hebrew. "Peering through the Lattices" provides a greater appreciation for these texts and opens up new opportunities for scholarhship in Jewish history and thought.
This book explores three schools of fascinating, talented, and gifted scholars whose philosophies assimilated the Jewish and secular cultures of their respective homelands: they include halakhists from Rabbi Ettlinger to Rabbi Eliezer Berkowitz; Jewish philosophers from Isaac Bernays to Yeshayau Leibowitz; and biblical commentators such as Samuel David Luzzatto and Rabbi Umberto Cassuto. Running like a thread through their philosophies is the attempt to reconcile the Jewish belief in revelation with Western culture, Western philosophy, and the conclusions of scientific research. Among these attempts is Luzzatto’s “dual truth” approach. The Dual Truth is the sequel to the Ephraim Chamiel’s previous book The Middle Way, which focused on the challenges faced by members of the “Middle Trend” in nineteenth-century Jewish thought.
While trying to revive Jewish national life by teaching Hebrew and Judaism in the Soviet Union, Ephraim Kholmyansky is arrested and threatened with long years of imprisonment and exile. In response, he declares a hunger strike. Supporters throughout the world rally to pressure the Soviet government to release him. A race against time begins... Ephraim Kholmyansky was born in Moscow in 1950. In 1979, he initiated an underground network for dissemination of Hebrew, Jewish tradition and Zionist values throughout the peripheral cities of the USSR. He was arrested in 1984 when the KGB planted weapons in his apartment in order to stage a show trial and intimidate Jewish activists. Kholmyansky held a prolonged hunger strike while kept in prison. Thanks to his hunger strike and major international solidarity campaign, he received a relatively short sentence. This is an exceedingly rare case of victory over the KGB. This book documents this trying episode of his life and provides a unique perspective from inside the USSR.
The present volume contains reflections on the desirability and even the necessity of the interreligious dialogue and of dialogical theology in an increasingly globalized world. A kaleidoscope of various religions, each with its own specificity and cultural singularity, characterizes plural, open societies. In this constellation, encounters with religious others allow us to reimagine and reconfigure our religious singularity. In the process of becoming interreligious, one dynamically and creatively shapes one's particularity in communication with others. The nightmare of a homogeneous society where the other has no place at all receives its alternative in the vision of a growing community in which one's cultural and religious identity is formed, affirmed, and transformed in dialogue with others. Meir, Ephraim, Prof. Dr. ist Professor für moderne jüdische Philosophie an der Bar-Ilan Universität in Ramat Gan, Israel, und arbeitet seit 2014 regelmäßig zweimal im Jahr als 'Emmanuel-Lévinas-Gastprofessor für jüdische Dialogstudien und interreligiöse Theologie' an der Akademie der Weltreligionen der Universität Hamburg. Schwerpunkte: moderne jüdische Philosophie, dialogisches Denken, interreligiöse Theologie.
It was a warm, sunny morning in Rehovot. The sky was c1ear as it always is in June. As I walked to the Institute that morning, too many cars were passing by, too many people were hurrying onto the Institute's grounds. No one was smiling, acquaintances were recognized by a slight nod of the head. When I turned the corner, a few people already had gathered on the lawn in front of the Jacob Ziskind building. This number was to swell to thousands before the service was over. We were to be joined by the President of Israel, its first Prime Minister, many members of the cabinet, and other great, near-great, working colleagues, and residents of the town. The purpose of all this activity was written on everyone's face, and underlined by the casket that lay in the rotunda of the building. His wife was sitting there, his children, his brother, his students both past and present. One could hear the silence of the participants. I stood inside for a while, overlooking the rotunda. A long line of mourners filed by, offering their sympathies to the family. Suddenly a woman, dressed in black, fell to her knees in front 9f Rina, sobbing. It was the wife of the Japanese Ambassador to Israel. I moved to join the crowd outside. People were standing on the lawn, gingerly trying to avoid stepping on a flower.
A harrowing account of Jewish refugees in the Philippines With the rise of Nazism in the 1930s more than a thousand European Jews sought refuge in the Philippines, joining the small Jewish population of Manila. When the Japanese invaded the islands in 1941, the peaceful existence of the barely settled Jews filled with the kinds of uncertainties and oppression they thought they had left behind. In this book Frank Ephraim, who fled to Manila with his parents, gathers the testimonies of thirty-six refugees, who describe the difficult journey to Manila, the lives they built there upon their arrival, and the events surrounding the Japanese invasion. Combining these accounts with historical and archival records, Manila newspapers, and U.S. government documents, Ephraim constructs a detailed account of this little-known chapter of world history.
Since the translation of the Septuagint in the 3rd century BCE, scholars have attempted to identify the stones that populate the biblical text. This study rejects the long-standing reliance on ancient translations for identifying biblical stones. Despite the evident contradictions and historical inconsistencies, scholars traditionally presumed these translations to be reliable. By departing from this approach, this volume presents a novel synthesis of comparative linguistics and archeogemological data. Through rigorous analysis of valid cognates, it establishes correlations between Hebrew stone names and their counterparts in ancient languages, corresponding to known mineral species. This methodological shift enables a more accurate identification of stones mentioned in biblical texts, thus recovering their true historical context. The research not only advances our understanding of biblical mineralogy but also provides a fresh perspective on the material culture of the Ancient Levant, offering valuable insights for scholars and laymen, linguists and archaeologists alike.
Rosenzweig's and Margrit ("Gritli") Rosenstock-Huessy's letters numbered more than 1000. This does not make a full study of the philosopher's life and thought 1000 times more difficult; instead, the letters illuminate and explain much about Rosenzweig's ideas and works, particularly his Star of Redemption. Meir (modern Jewish philosophy, Bar-Han U., Israel) starts the process of analyzing the letters with his commentary on their implications to Rosenzweig's ideas on dialogical thinking, Rosenzweig's building of the Star of Redemption in terms of personal and relational thought; anti-monism, creation, revelation, redemption and miracle as relational categories; the perspectives of the letters on Judaism and Christianity; the relevance of the letters to key words and central ideas in Star of Redemption (such as "transition," "threshold," and "gate"); and the impact on communication, sickness, and the New Law.
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